# comment

text:
<p><em><a href='B:470 24:8'>Mat 24:8</a></em>&nbsp;<em>But all these things are the beginning of the birth pains-&nbsp;</em>The term is used of the Lord's suffering, which came to term in His resurrection (<em><a href='B:510 2:24'>Act 2:24</a></em>)- another hint that the tribulation is intended to bring those who endure it to an identity with the Lord's sufferings, and thus to share in His resurrection. There is therefore a positive intention in the sufferings. They are not merely an angry Deity releasing pent up anger upon the world. The term is also used in <em><a href='B:590 5:3'>1Th 5:3</a></em>, in a section full of allusion to the Olivet prophecy: "When they shall say peace and safety, then sudden destruction comes upon them, as&nbsp;<em>travail</em>&nbsp;s:w. "sorrows" upon a woman with child, and they shall not escape". This suggests that the various trials and tribulations just listed by the Lord are going to come suddenly- they don't describe decades of such things leading up to His return. Rather do they therefore describe a sudden situation which comes at a time of "peace and safety". They may therefore describe the events of days rather than years. The Lord within the Olivet prophecy had spoken of the possibility of "escape" by fleeing, but "they shall&nbsp;<em>not</em>&nbsp;escape"- because they will be disobedient to His teaching. The intention of the birth pangs is to forge an identity between the sufferers and the crucified Christ, coming to birth in a resurrection like his. But for these people, the birth pangs are tragic, resulting in death rather than resurrection to life. See on :9&nbsp;<em>To be afflicted</em>:&nbsp;</p><p>The Lord is surely alluding to the Rabbinic idea of "the birth-pangs of the Messiah" which they used in description of the traumatic situation in Israel before Messiah’s appearance. The Jewish public had initially expected Jesus to be Messiah, and felt that their time was indeed the birth-pangs of Messiah. But the Lord is saying that that time is yet to come. Seeing He did not come in AD70, we are again left to understand this as a reference to a situation&nbsp;<em>in Israel</em>&nbsp;which brings about the open manifestation of Messiah.</p><p>We frequently struggle to understand which verses apply to AD70 and which to the last days. I have suggested that forcing such a distinction is unwise because the entire prophecy was a conditional prophecy which began to have fulfilment in AD70 but was rescheduled in its final fulfilment. However it could be argued that <em><a href='B:470 24:8-22'>Mat 24:8-22</a></em> can be read as a parenthesis specifically concerning the events of AD70: the first seven verses and <em><a href='B:470 24:23'>Mat 24:23</a></em> ff. refer to events of both the last days and AD70:&nbsp;</p>


text:
<p><em><a href='B:470 24:9'>Mat 24:9</a></em>&nbsp;<em>Then shall they deliver you up</em>- Just as the Lord was 'betrayed' s:w. <em><a href='B:470 10:4'>Mat 10:4</a></em>; <em><a href='B:470 20:18-19'>Mat 20:18-19</a></em>; <em><a href='B:470 26:2'>Mat 26:2</a></em>; <em><a href='B:470 26:15-16'>Mat 26:15-16</a></em>; <em><a href='B:470 26:21'>Mat 26:21</a></em>; <em><a href='B:470 26:23-25'>Mat 26:23-25</a></em>; <em><a href='B:470 26:45-46'>Mat 26:45-46</a></em>; <em><a href='B:470 26:48'>Mat 26:48</a></em>; <em><a href='B:470 27:3-4'>Mat 27:3-4</a></em>; <em><a href='B:470 17:22'>Mat 17:22</a></em> "the Son of Man shall be betrayed" to the Jews and 'delivered up' to the Gentiles s:w. 27:18,26,2 "delivered Him to Pontius Pilate" for suffering, death- and thereby to resurrection. Again, there is an attempt to make those enduring these things identify with Him in His time of suffering. They too would be delivered up to both Jews and Gentiles- to synagogues Jews; 10:17; <em><a href='B:490 21:12'>Luk 21:12</a></em> and to prisons, rulers and kings Gentiles; <em><a href='B:490 21:12'>Luk 21:12</a></em>; <em><a href='B:480 13:9'>Mar 13:9</a></em>. Mark adds "They shall deliver you up to councils and in the synagogues you shall be beaten". Clearly the Lord had in mind a first century fulfilment of His words, but as we have seen, not all the signs fulfilled in the first century and the Lord's&nbsp;<em>parousia</em>&nbsp;did not literally happen when the temple was destroyed. We therefore have to look to a re-scheduled fulfilment of these words in the persecution of the disciples in the last days.</p><p><em>To tribulation</em>- S:w. "great&nbsp;<em>tribulation</em>" (:21,29). The Lord was addressing the disciples, and yet their sufferings were not completely in line with the picture presented here, whereby their suffering was at the same time as Jerusalem was surrounded by armies. Clearly the intended program was delayed. John's equivalent of the Olivet prophecy is the upper room discourse, and the same idea as in :8 of a woman in the sorrows of labour is to be found there, and also this same word for 'afflicted' is found, translated "anguish" and "tribulation": "A woman when she is in labour has:::&nbsp;<em>anguish</em>::. in the world you shall have&nbsp;<em>tribulation</em>" (<em><a href='B:500 16:21'>Joh 16:21</a></em>; <em><a href='B:500 16:33'>Joh 16:33</a></em>). The Lord seems to speak as if these experiences will be those of all His true followers, but just as His anguish and sorrow came to term in His triumphant resurrection, so for all who are in Him. John uses the language of the Olivet prophecy but seems to apply it in more general terms to the suffering of the believer in all ages. Surely this was consciously done as a response to the fact that the Olivet prophecy had been rescheduled in fulfilment. Again we find the idea of 'affliction' associated with the Lord's sufferings. Joseph, His clearest prototype, was 'afflicted' (<em><a href='B:510 7:10'>Act 7:10</a></em> s:w:), just as his brothers were 'afflicted' to lead them to repentance and acceptance of how badly they had treated Joseph / Jesus (<em><a href='B:510 7:11'>Act 7:11</a></em> s:w:). Stephen's use of the same word for the sufferings of both Joseph and his brothers was surely to teach that Israel's affliction was in order to teach them what they had done to Joseph, and to thereby identify with Him and repent. And this is exactly the purpose of Israel's latter day afflictions as outlined in the Olivet prophecy, and likewise the reason for the new Israel experiencing them- to help us identify with our crucified Lord. The same word is used in <em><a href='B:520 8:35'>Rom 8:35</a></em>: "Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?". Here Paul lists the kinds of tribulation outlined in the Olivet prophecy and assures his first century readers that these will never separate them from God's love- he clearly expected the prophecy to have a first century fulfilment. Likewise the Lord foresaw the possibility of the "great tribulation" coming upon the first century church (<em><a href='B:730 2:22'>Rev 2:22</a></em>), and uses the same term "great tribulation" to describe the experiences of those Jewish Christians who would finally be saved (<em><a href='B:730 7:14'>Rev 7:14</a></em>):&nbsp;</p><p><em>And shall kill you</em>- "Some of you shall they cause to be put to death::. but there shall not an hair of your head perish" (<em><a href='B:490 21:16'>Luk 21:16</a></em>) can only be reconciled by appreciating how miraculously the first century disciples were preserved in order to inspire and co-ordinate the rest of the body. Perhaps a similar group of elders ("the two witnesses"?) will be preserved in the last days too:&nbsp;<em>Apokteino</em>, ‘to kill’, is used many times in the Gospels, nearly always with reference to the killing of the Lord Jesus. Again there is the hint that the sufferings of the tribulation period are intended to create identity with the sufferings of the Lord Jesus. In John, the upper room discourse replaces the Olivet prophecy. The word is used there for how the believers would be put out of the synagogues opposition from synagogues is specifically mentioned in the Olivet prophecy and then “whoever kills you will think that he does God service” (<em><a href='B:500 16:2'>Joh 16:2</a></em>). Only religious hatred could explain the mad hatred unto death of which we are reading here- persecution on the basis of thinking that they are doing God service. We can expect, therefore, religiously motivated persecution in the last days. With the collapse of secular Christianity and strong religious commitment in much of the modern world, the only religion likely to fulfil this picture is Islam- and there is no lack of evidence that a worldwide persecution of Jews and those who hold a Jewish rooted faith is absolutely on their agenda, and is already bursting upon us.</p><p><em>And you shall be hated by all nations</em>- But the Gospel will then be preached to “all nations” (<em><a href='B:480 13:10'>Mar 13:10</a></em>). It seems that the persecution will result in preaching, perhaps through highly publicized legal cases. If the Gospel is taken to all nations, then this will not need to happen.</p><p><em>For my Name’s sake</em>- The phrase rarely occurs outside of the Olivet prophecy; one other time is in the upper room discourse, which is John’s parallel with the Olivet prophecy as recorded in the synoptic Gospels. Here we read again that the believers will be “hated… for My Name’s sake” (<em><a href='B:500 15:18'>Joh 15:18</a></em>; <em><a href='B:500 15:21'>Joh 15:21</a></em>). But in John 15 the Lord seems to be angling His words not just to the twelve, but to all in Him; for His reasoning is that the world’s attitude to Him will be their attitude to us, and all in Him will suffer as He did. Again we can conclude that John, the latest of the Gospels, was re-adjusting the emphasis of the Olivet prophecy, knowing that it had been rescheduled and would not fully come true in an early coming of Christ in the first century.</p><p><em>You shall be beaten in the synagogues&nbsp;</em>(<em><a href='B:480 13:9'>Mar 13:9</a></em>). The Lord predicted that His people would be cast out of the synagogues (<em><a href='B:500 16:2'>Joh 16:2</a></em>), as if He was happy that Christianity remained a sect of Judaism until such time as Judaism wouldn’t tolerate it. His prediction that His people would be beaten in synagogues (<em><a href='B:480 13:9'>Mar 13:9</a></em>) implies they would still be members, for the synagogues only had power to discipline their own members, not the general public. The Lord had no fear of ‘guilt by association’ with wrong religious views such as there were within Judaism:&nbsp;</p><h4>Mark and Luke add "It shall turn to you for a testimony". Maybe the idea is that public trial for our faith will be a good public witness. Or it could be that the testimony in our favour is before the Heavenly throne room, where our human situations are as it were played out before the Lord. When the Lord said that His people would preach before rulers ‘for a witness / testimony against them’ (<em><a href='B:480 13:9'>Mar 13:9</a></em>), we are left wondering when and how exactly this will be. It’s hard to come to any other conclusion than that this refers to how our words of preaching will be quoted back to the hearers at the judgment. It’s an incidental proof that it is hearing the word of the Gospel that makes a person responsible to the last judgment. But in our context, my point is that our words of preaching in this life will be quoted back to those who heard them, at the day of judgment. The simple point is, our words aren’t forgotten. They will be quoted back, in some form, at the day of judgment. And yet it appears we can speak and think how we like in this life. Indeed we can; but all these things will ultimately surface again in the last day.</h4><p><em><a href='B:490 21:13'>Luk 21:13</a></em> speaks of how when a believer is persecuted, “it shall turn to you for a testimony”. Perhaps the Angels give a positive testimony of the faithful believer in the court of Heaven. And at the final judgment, these things will be 'gone through' with them at judgment as a testimony to their faithfulness. Or could it mean that the way we respond to our trials during the tribulation will determine our verdict at the judgment? It will be a testimony in our favour at the day of judgment. In view of this, "Settle it&nbsp;<em>therefore</em>&nbsp;in your hearts" to make this witness in God's strength (<em><a href='B:490 21:14'>Luk 21:14</a></em>). "In the endurance of you (in the tribulation), ye will gain the souls of you" (<em><a href='B:490 21:19'>Luk 21:19</a></em> Marshall's Interlinear). The run up to the tribulation will provoke a "praying always, that ye may be accounted worthy::. to stand before the Son of man" (<em><a href='B:490 21:36'>Luk 21:36</a></em>). Peter describes the tribulation of the believers in the run up to AD70 (and therefore the last days too) as judgment taking place on the house of God, in which even the righteous are "scarcely saved" (<em><a href='B:670 4:17-18'>1Pe 4:17-18</a></em>). This suggests that the last generation of believers will only be saved due to their response to the tribulation which comes upon them; but even then, only by the skin of their teeth. Lot in Sodom and the parable of the virgins, among others, are hints that the last generation of believers will be in a weak state.</p><p><em><a href='B:490 21:15'>Luk 21:15</a></em> adds at this point: "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay". This is alluding to <em><a href='B:20 4:12'>Exo 4:12</a></em>, where God tells Moses at the time of the Egyptian persecution of God's people, "I will be with thy mouth and teach thee what thou shalt say". This persecution lead to intensified prayer to God, resulting in&nbsp;the deliverance of the suffering saints at Passover time, after a period of especial distress and 'time of trouble' for the surrounding world due to the plagues. After this deliverance, God's people went into the wilderness and were declared God's Kingdom. We have earlier shown how all these events form a remarkable latter day prophecy. This verse also suggests that the gifts of the Spirit may be given to some in the Elijah ministry in order to enable them to make a more powerful witness (as in <em><a href='B:730 11:6'>Rev 11:6</a></em>). The fact they are given personally by Christ would indicate that in some way, Christ is already back at this stage. Time and again we will see how the prophecies of events in the last days are ambiguous as to whether Christ is already back at the time of their fulfilment, or whether they herald his return. Seeing that we will never know the exact time of Christ's return, this is understandable. Similarly Joel 2 prophesies the pouring out of the gifts "before the great and terrible day of the Lord" (<em><a href='B:360 2:31'>Joe 2:31</a></em>). Malachi surely refers to this passage when prophesying the Elijah ministry "before the coming of the great and dreadful day of the Lord" (<em><a href='B:460 4:5'>Mal 4:5</a></em>). This suggests that the 3:5 year Elijah ministry of the last days (<em><a href='B:660 5:17'>Jas 5:17</a></em>) will be accompanied by Spirit gifts, and will coincide with the time of persecution. Note that the gifts were given "before the day of the Lord" in AD70 too. It is possible that because of this possession of the gifts by 'Elijah', false teachers within the ecclesia at the end will also claim to possess them (<em><a href='B:470 24:24'>Mat 24:24</a></em>), so convincingly that all but the elect within the ecclesia will be duped into following them. Yet it must be stressed that it is a feature of the gifts that they are unmistakable and obvious to identify (cp. <em><a href='B:510 4:16'>Act 4:16</a></em>); it will be evident enough if and when they are poured out in the last days.</p>


text:
<p>24:10&nbsp;<em>And then shall many stumble</em>- To stumble, in its Biblical sense, implies those in view were once walking in the Faith. This is clearly how the Lord uses it in the parable of the sower (<em><a href='B:470 13:21'>Mat 13:21</a></em> s:w:). The majority Gk. will stumble out of the way in this final tribulation. Such a test of faith is logically required for that generation- because those who are alive at the time of the Lord’s coming will be the only generation who never actually die. They will therefore require this particularly acute test of faith; and the majority will fail it, and stumble from the path. The language of betrayal which is then used would suggest that those who stumble will be like Judas who betrayed the Lord- and he was amongst the believers. It’s a sorry picture, but we must let the Lord’s words have their true weight and fairly obvious meaning. The cosy church environments of today will simply not be that way during the very last days before the Lord’s return:&nbsp; The upper room discourse again has a connection with the Olivet prophecy at this point, because the Lord says that He was warning His followers ahead of time that they would be persecuted and cast out of the synagogues, and He was warning them ahead of time exactly so that they would not be offended (<em><a href='B:500 16:1'>Joh 16:1</a></em>). The Olivet prophecy, if taken seriously, is therefore not mere prediction of future events, but rather specifically intended to stop the faithful stumbling as they behold every detail suddenly coming true in the very last days.</p><p><em>And shall deliver up one another</em>- Again, the final sufferings of the Lord Jesus will be experienced within natural and spiritual Israel. <em><a href='B:400 7:2-9'>Mic 7:2-9</a></em> is a clear prophecy of Christ's sufferings. But embedded in it are words which are quoted in <em><a href='B:490 21:16'>Luk 21:16</a></em> and <em><a href='B:470 10:36'>Mat 10:36</a></em> concerning the latter day tribulation of the believers: "The son dishonours the father::. a man's enemies are the men of his own house”. In similar manner, some of the prophecies of Israel's latter day sufferings speak in the same context of those of Christ. <em><a href='B:400 5:1'>Mic 5:1</a></em> is an example: ":::he hath laid siege against us: they shall smite the judge of Israel (Christ) with a rod upon the cheek". The whole of Amos 5 can be scanned for connections with both the future tribulation of Israel, and also the sufferings of Christ.</p><p><em>And shall hate one another</em>- The same word just used for how the believers would be “hated of all nations” (:9). The spirit and religious position of the world will be adopted by some amongst the believers, and they will turn against their brethren as a result of this. This is in line with the language of betrayal just used, replete as it is with allusion to Judas, one of the twelve. Likewise “false prophets” (:11) suggest those located within the community of faith who are pushing a totally different agenda.</p>


text:
<p><em><a href='B:470 24:11'>Mat 24:11</a></em>&nbsp;<em>And many false prophets-&nbsp;</em>A comparison of <em><a href='B:470 24:11'>Mat 24:11</a></em>; <em><a href='B:470 24:24'>Mat 24:24</a></em> suggests that there will be two particular periods of false prophet activity- at the outbreak of the persecution, and then immediately prior to the Lord's return. This latter group reason that Christ's second coming has already occurred in some non-literal form. Thus :27 speaks as if the clear return of Christ in the clouds will prove them wrong. These men would equate with Peter's description of some within the ecclesia of the last days saying "Where is the promise of His coming?". The language of false prophets suggests they arise from within the community of believers (see on :10). The “many” whom they deceive are presumably the same “many” who shall stumble from their faith (:10). The ‘false prophets’ of our age are hardly very credible. But if these false prophets have apparent access to Holy Spirit gifts and claim to do miracles, as passages in Revelation suggest, then they may well have more credibility. This particular sign was fulfilled in the first century, for “many false prophets s:w. are gone out into the world” (<em><a href='B:690 4:1'>1Jn 4:1</a></em>).</p><p><em>Shall arise</em>- The reference is to the LXX of <em><a href='B:300 29:15'>Jer 29:15</a></em>, where we read of false prophets arising amongst Israel whilst they were in Babylon. The message of those false prophets was that Judah would be saved from Babylon without repentance, and that in practice, spiritual separation was not required from Babylon. And this will be the precise context for the false prophets in latter day Israel.</p><p><em>And shall lead many astray</em>- False prophets of both Old and New Testaments were associated with immorality or at least, an easy, fleshly ‘spirituality’. With harsh persecution and death sentences for true faith in Christ, the environment will be ripe for such false teachers; and false prophets are believed because people want to believe their message. Four times the Lord repeats this warning against being deceived, using the same word (:4,5,11,24). The words for deception and ‘false prophet’ recur in Revelation, again in a latter day context (<em><a href='B:730 12:9'>Rev 12:9</a></em>; <em><a href='B:730 13:14'>Rev 13:14</a></em>; <em><a href='B:730 18:23'>Rev 18:23</a></em>; <em><a href='B:730 19:20'>Rev 19:20</a></em>). The source of the deceit is ‘Babylon’, the latter day confederacy of anti-Israel and anti-Christian powers around Israel.</p>


text:
<p><em><a href='B:470 24:12'>Mat 24:12</a></em>&nbsp;<em>And because iniquity shall be multiplied</em>- The LXX of <em><a href='B:340 12:10'>Dan 12:10</a></em> "The wicked shall do wickedly". This is last days language, describing the situation just before Daniel is resurrected. It cannot therefore have had any major fulfilment in the period before AD70. Thus "Because iniquity shall abound (within the ecclesia?), the love of many ("the many", R:V:- the majority) shall wax cold" (<em><a href='B:470 24:12'>Mat 24:12</a></em>). Bad spiritual standards will spread like cancer in the last days. Thus the ecclesial leaders of the last days must beware of the temptation to be over harsh on the faithful remnant, whilst eating and drinking with "the drunken", i:e. those elements in the ecclesia who will be unprepared for the Lord's coming. <em><a href='B:600 2:7-8'>2Th 2:7-8</a></em> use the same word to describe how the “mystery the Greek is a distinctly religious word of&nbsp;<em>iniquity</em>” was already gathering momentum in the first century, leading to “the wicked one”, the one of iniquity / lawlessness s:w. being revealed; again, we sense the possibility of a first century fulfilment which never came to its ultimate term. “Multiplied” translates&nbsp;<em>plethuno</em>, the noun of which is&nbsp;<em>plethos</em>, frequently translated “multitude”. The idea is that because of the masses being without law, iniquitous, the love of the majority&nbsp;<em>amongst the believers</em>&nbsp;will become cold. They will be influenced by the lawlessness of the majority around them; the church will become as the world. And there is no lack of evidence that this is already happening.</p><p><em>The love-&nbsp;</em>The love-&nbsp;<em>agape</em>&nbsp;– of the majority will be lost in the latter day community of believers, whilst peoples from all nations hear and accept the Gospel. Could this mean that the established groups of believers lose their&nbsp;<em>agape&nbsp;</em>whilst the real fire of the Truth spreads to the new converts made during the great tribulation, as spoken of in Revelation 7? The parables of Matthew 25 seem to refer specifically to the state of the latter day believers, and they speak of a beating of the fellow-servants.</p><p><em>Of the majority</em>- The presence of the article, ‘<em>the</em>&nbsp;many’, means that this refers to ‘the majority’.</p><p><em>Shall grow cold</em>- A related word is used in <em><a href='B:730 3:15-16'>Rev 3:15-16</a></em> in speaking of how the love of the early believers had decreased from hot to lukewarm, although not completely cold. Again we get the sense that this part of the Olivet prophecy was on its way to fulfilment- but had not come to full term.</p>


text:
<p><em><a href='B:470 24:13'>Mat 24:13</a></em>&nbsp;<em>But he that endures-&nbsp;</em>The idea of enduring to the end and being saved is the spirit of the Lord's struggle on the cross (<em><a href='B:650 12:2-3'>Heb 12:2-3</a></em> s:w:). Again we see that the sufferings of the last days enable the faithful to fellowship the Lord’s crucifixion sufferings:&nbsp;<em>Hupomeno</em>&nbsp;“endure” is a form of&nbsp;<em>meno</em>, the word used so often by the Lord in the upper room discourse for ‘abiding’ or remaining in Him. Again, it seems John has replaced the Olivet prophecy’s call to endure to the end of the tribulation period with an appeal for the believer to abide / endure in Christ to the end of life. The language of the tribulation is applied to the entirety of the Christian’s life. ‘Enduring to the end’ is paralleled with&nbsp;<em>agape</em>&nbsp;love not becoming cold; the real endurance is in continuing in the thankless life of love, in the midst of a majority of believers who have lost their way. This is what is so difficult.</p><p><em>To the end</em>- The end of the tribulation period is described with the same term as is used about the Lord’s death on the cross being “the end” (<em><a href='B:470 26:58'>Mat 26:58</a></em>; <em><a href='B:490 22:37'>Luk 22:37</a></em>; <em><a href='B:500 13:1'>Joh 13:1</a></em>). Again we see that the experiences of the tribulation are intended to forge identity with the final sufferings of the Lord. <em><a href='B:590 2:16'>1Th 2:16</a></em> speaks of Divine wrath coming upon Israel “to the end” (s:w:; AV “to the uttermost”), as if “the end” could have come in the first century. Peter was very clear: “The end s:w. is at hand” (<em><a href='B:670 4:7'>1Pe 4:7</a></em>). Constantly we see evidence for what could have happened- and yet did not. And yet it shall happen, ultimately. And the only conclusion can really be that the final “end” was deferred, the Divine program rescheduled.</p><p><em>The same shall be saved-&nbsp;</em>In the first instance, “the end” was the end of the tribulation period, for he that endures to the end&nbsp;<em>shall be saved</em>, but :22 explains that unless the days the 1260 days of the time periods? are shortened, then even the elect will not be “saved” (s:w:).</p>


text:
<p><em><a href='B:470 24:14'>Mat 24:14</a></em>&nbsp;<em>And this gospel of the kingdom</em>- We wonder what is the intention of the emphasis upon “this” Gospel being preached. We are assisted in understanding by the way Matthew uses the same terms in <em><a href='B:470 26:13'>Mat 26:13</a></em>: “Wheresoever this Gospel shall be preached in the whole world, there shall also this, which this woman has done, be told for a memorial to her”. The language is so similar that there is surely a connection. The Gospel records are transcripts of how those like Matthew originally preached the Gospel. Over time, the account they gave became written down, under inspiration. The Gospel message is, therefore, in the Gospel records. ‘This Gospel’ would therefore be a reference to Matthew’s Gospel record, which it was the intention of Matthew and those who had been converted by it to spread worldwide. This would explain why each of the Gospel records includes the incident of the woman anointing the Lord; wherever the Gospel was preached worldwide, that testimony to her would be included. Matthew was therefore proactively attempting to fulfil the Lord’s comment that the Gospel must be preached in all the world. He saw prophecy not so much as prediction but command. It could also be that the “this” connects with the end of :13, “shall be saved”. Salvation is the good news of the Kingdom. "Ye shall be hated of all nations for My name's sake" connects with "this Gospel of the Kingdom shall be preached for a witness unto all nations" (<em><a href='B:470 24:14'>Mat 24:14</a></em>). “My name's sake" and the Gospel of the Kingdom's sake are interchangeable expressions (<em><a href='B:470 19:12'>Mat 19:12</a></em>; <em><a href='B:470 19:29'>Mat 19:29</a></em>; <em><a href='B:480 10:29'>Mar 10:29</a></em>; <em><a href='B:490 18:29'>Luk 18:29</a></em>).</p><p><em>Shall be preached</em>- This could be read as a commandment, not a mere prediction. In this case, the idea is that&nbsp;<em>when</em>&nbsp;the Gospel is preached to all the world, then “the end comes”. The marvel is that this amazing preaching will be undertaken by a minority within the believing community, since, according to the preceding verses, the majority will have fallen away. And even amongst those who remain faithful, some will be in prison, others killed. It could be argued that this Gospel preaching occurs specifically during the tribulation period. If we were to take the Gospel to the whole world now, then perhaps this would not be necessary. But in the first century, it was persecution which was necessary to get the disciples to obey their Lord’s command to spread the Gospel outwards from Jerusalem to the world. And it was persecution which made the fleeing Jewish Christians rub shoulders with Gentiles, and thus share the Gospel with them:&nbsp;</p><p><em>In the whole world</em>- The first century fulfilment of these words mentioned in <em><a href='B:520 10:18'>Rom 10:18</a></em> and <em><a href='B:580 1:6'>Col 1:6</a></em>; <em><a href='B:580 1:23'>Col 1:23</a></em>; <em><a href='B:580 1:26'>Col 1:26</a></em> was because there was the potential that the Lord could have come in AD70. But the Greek word literally means ‘the inhabited’, and more naturally refers to the whole planet. He envisaged the possibility that the disciples would not have gone preaching over the cities of Israel before the end came (<em><a href='B:470 10:23'>Mat 10:23</a></em>). But He did come in AD70, and so the Lord's words here about a genuine worldwide witness must come true before He returns. Note the Gospel is to be preached “in”,&nbsp;<em>en</em>, all the world, and not ‘to’ the whole world. This may envisage there being believers in all the world who preach where they are. This would nowhere near have been fulfilled in the first century. Also, <em><a href='B:580 1:6'>Col 1:6</a></em> speaks of the Gospel having gone to the&nbsp;<em>kosmos</em>, whereas <em><a href='B:470 24:14'>Mat 24:14</a></em> requires the Gospel to be preached in the&nbsp;<em>oikoumene</em>:&nbsp;<em>Kosmos</em>&nbsp;is frequently used in the NT with reference to the&nbsp;<em>Jewish</em>&nbsp;world:&nbsp;<em>Oikoumene</em>&nbsp;has a more global and universal context and sense. <em><a href='B:480 13:10'>Mar 13:10</a></em> says that the Gospel must be published “among all nations” (Gk:&nbsp;<em>ethnos</em>), and this hardly occurred by AD70. Some parts of the Olivet prophecy had a limited application in the first century (e:g. <em><a href='B:470 24:14'>Mat 24:14</a></em> = <em><a href='B:470 10:18'>Mat 10:18</a></em>), but this doesn't mean that this is the&nbsp;<em>only</em>&nbsp;fulfilment of it. It is a feature of prophecy that it often has a short term fulfilment in order to validate the prophet in the eyes of his own generation. It would be strange indeed if the Olivet prophecy had&nbsp;<em>only</em>&nbsp;a short term fulfilment.</p><h4>The great commission bids us go into all the world with Gospel; note the evident connection with <em><a href='B:470 24:14'>Mat 24:14</a></em>: "This Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come":&nbsp; This definitely suggests that the great commission will be mightily obeyed in the last days. There are many other Biblical implications that there will be an unprecedented spread of the Gospel to the whole planet in the last days. Thus <em><a href='B:340 12:4'>Dan 12:4</a></em> speaks of a time in the very last days when “many shall run to and fro (an idiom often used concerning response to God's word: <em><a href='B:230 119:32'>Psa 119:32</a></em>; <em><a href='B:230 119:60'>Psa 119:60</a></em>; <em><a href='B:230 147:15'>Psa 147:15</a></em>; <em><a href='B:370 8:11-12'>Amo 8:11-12</a></em>; <em><a href='B:420 2:2'>Hab 2:2</a></em>; <em><a href='B:500 8:37'>Joh 8:37</a></em> RV; <em><a href='B:600 3:1'>2Th 3:1</a></em> Gk:), and knowledge shall be increased the context is of Daniel wanting to understand about the second coming of Jesus::. many shall be purified, and made white, and tried (in the tribulation); but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand" . This increase of knowledge of the Gospel is to be spread world-wide by many running to and fro in the last days. The great commission will be fulfilled then as never before. <em><a href='B:340 11:32-33'>Dan 11:32-33</a></em> speaks of how in the time of the end "The people that do know their God shall be strong, and do exploits::. instruct many”. &nbsp;Before every 'coming' of the Lord there has been a period of persecution and zealous preaching: Noah preached righteousness before the flood, as Lot probably tried to before the Lord's coming down in judgment on Sodom (would God have wrought such wholesale destruction without giving the people a chance to repent? Cp. Nineveh and Jonah). The schools of the prophets preached from the street corners and temple steps to warn of the coming of the day of the Lord at the hand of the Babylonians and Assyrians. And of course the dramatic coming of the Lord in judgment upon Israel in AD70, was heralded by Paul and his committed band of zealots staging the greatest preaching campaigns this world has seen. The crucial question, of course, is whether the Gospel has truly gone into all the world. One perspective to bear in mind is that in the preaching of Paul, ecclesias which he founded are taken as representing a whole area- e:g. Philippi is called "Macedonia" (<em><a href='B:570 4:15'>Phi 4:15</a></em>); Thessalonica is "Macedonia and Achaia" (<em><a href='B:590 1:7'>1Th 1:7</a></em>); Corinth is Achaia (<em><a href='B:530 16:15'>1Co 16:15</a></em>; <em><a href='B:540 1:1'>2Co 1:1</a></em>); Ephesus for Asia (<em><a href='B:520 16:5'>Rom 16:5</a></em>; <em><a href='B:530 16:19'>1Co 16:19</a></em>; <em><a href='B:540 1:8'>2Co 1:8</a></em>). In this sense Paul felt that he had fully preached the Gospel in a circle, moving from Jerusalem through Asia to Rome, and projecting onwards to Spain. Perhaps the Gospel goes into all the world in the sense that believers, however small in number, are to be found world-wide. And that seems to be where we're now up to in the 21st century.</h4><p>Paul seems to have seen in Christ's prophecy that the Gospel would be fully known world-wide in the last as being a specific, personal command to him (<em><a href='B:470 24:14'>Mat 24:14</a></em> = <em><a href='B:620 4:17'>2Ti 4:17</a></em>):&nbsp;He saw prophecy as command more than solely prediction; and this is why prophecy has a degree of variation in how and when it is fulfilled. The words of <em><a href='B:480 16:15-16'>Mar 16:15-16</a></em> are clear: "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved". Commands to repent, all men, the Lord’s resurrection::. these ideas all recur in <em><a href='B:510 17:30'>Act 17:30</a></em>, proving they are not solely relevant to those who first heard them; God now commands all men to repent, through our words. These words clearly don't apply to the first century only, for they are intended to be linked with <em><a href='B:470 24:14'>Mat 24:14</a></em>, which uses the same language about the preaching work of the very last days (even though the context may imply that as a community we will only be obedient to this command once egged on by major persecution). What all this means is that the great commission will be fulfilled in the last days. The connection with the great commission means that the Lord sent out the disciples in order to fulfil this aspect of the Olivet prophecy; but their failure to do the job fully meant that the prophecy had to be delayed and rescheduled in fulfilment.</p><p><em>For a testimony- The Gospel</em>&nbsp;was to be preached for a witness to all nations (<em><a href='B:470 24:14'>Mat 24:14</a></em>); and yet “<em>ye</em>&nbsp;are witnesses:::&nbsp;<em>you</em>&nbsp;will be witnesses” (<em><a href='B:490 24:27'>Luk 24:27</a></em>; <em><a href='B:510 1:8'>Act 1:8</a></em>). The preacher of the Gospel&nbsp;<em>is</em>&nbsp;the Gospel; the man is the message, just as the very same word / message was made flesh in the Lord. Israel of old were taught this. They were to keep and do the commandments of God, and&nbsp;<em>this</em>&nbsp;would be the witness of their wisdom and understanding to the nations around them- who would thereby be brought to Israel’s God (<em><a href='B:50 4:6-8'>Deu 4:6-8</a></em>). The imparting of wisdom and understanding therefore didn’t come so much through specific doctrinal exposition, as through living out those principles in daily life. But&nbsp;<em>marturion</em>, “witness”, can simply be a legal term referring to testimony or witness in a prosecution. Perhaps the sense is that judgment will come upon all the world once the Gospel has been witnessed to them; it is their receipt of that information which gives them the knowledge which makes them responsible to Divine judgment. For once this witness has been made, then the end comes.</p><p><em>To all the nations-&nbsp;</em>If every&nbsp;<em>ethnos&nbsp;</em>must at least have the Gospel of the Kingdom witnessed to them, it’s impossible to understand this as having had final fulfilment in AD70. The fact there will be believers from every&nbsp;<em>ethnos&nbsp;</em>saved (<em><a href='B:730 5:9'>Rev 5:9</a></em>; <em><a href='B:730 7:9'>Rev 7:9</a></em>) means that this witness will succeed- against all odds, seeing that at the time, there will be mass persecution and hatred against believers. "Ye shall be hated of all nations for my name's sake" connects with "this Gospel of the Kingdom shall be preached for a witness unto all nations" (<em><a href='B:470 24:39'>Mat 24:39</a></em>; <em><a href='B:470 24:14'>Mat 24:14</a></em>). "My name's sake" and the Gospel of the Kingdom's sake are interchangeable expressions (<em><a href='B:470 19:12'>Mat 19:12</a></em>; <em><a href='B:470 19:29'>Mat 19:29</a></em>; <em><a href='B:480 10:29'>Mar 10:29</a></em>; <em><a href='B:490 18:29'>Luk 18:29</a></em>). Before every 'coming' of the Lord there has been a period of persecution and zealous preaching: Noah preached righteousness before the flood, as Lot probably tried to before the Lord's coming down in judgment on Sodom (would God have wrought such wholesale destruction without giving the people a chance to repent? Cp. Nineveh and Jonah). The schools of the prophets preached from the street corners and temple steps to warn of the coming of the day of the Lord at the hand of the Babylonians and Assyrians. And of course the dramatic coming of the Lord in judgment upon Israel in AD70, was heralded by Paul and his committed band of zealots staging the greatest preaching campaigns this world has seen. The word used in <em><a href='B:470 24:14'>Mat 24:14</a></em> for “witness to all nations” occurs in <em><a href='B:470 10:18'>Mat 10:18</a></em> concerning our being brought before judges etc. as a witness. Our behaviour during the final tribulation is the witness- perhaps the implication could be that there will be quiet believers world-wide before the final tribulation begins, and their witness under persecution will be the public proclamation of the Gospel world-wide of which the Lord speaks here? In the spread of the true Gospel recently we perhaps see the way for this being prepared. The word also occurs in the parallel <em><a href='B:490 21:13'>Luk 21:13</a></em> - our behaviour during the final tribulation will be the witness we make. The reluctance of the early church to throw their full weight behind obeying the command to " go into all the world and preach the Gospel" was only ended by the cosy ecclesias of Judea being persecuted, resulting in their increased appreciation of their hope, and preaching it to those previously neglected nations into which they were driven (<em><a href='B:510 11:19-22'>Act 11:19-22</a></em>). Are the Christian heartlands in for something similar? That the mission fields are so white to the harvest but so chronically short of labourers&nbsp;indicates how nicely such a scenario would work to God's glory.</p><p><em>And then shall the end come</em>- The Lord gave some signs which would be required but would not be the “end” (:6 “the end is not yet”). It would seem that the urgent spreading of the Gospel as a witness worldwide, perhaps in the context of well publicized legal cases against believers, will be the very final sign which heralds “the end”. This witness to the Gospel worldwide would therefore be during the tribulation itself, or at least at some point between verses 6 and 14. The witness may therefore take a matter of days, rather than the gradual spread of the Gospel worldwide over a matter of decades. With the nature of the media and instant communication, such global penetration and persuasion of a minority could indeed happen in a matter of days. The high profile, globally covered testimony under tribulation or torture of even one believer could trigger the conversion of individuals literally worldwide. Perhaps the prophecy of the two witnesses in the last days in Revelation 11 provides more details, or will then be understood as being fulfilled. Even if we cannot quite imagine now how it will be fulfilled, when the time comes for it to be, it will be compellingly clear.</p>


text:
<p>24:15&nbsp;<em>Therefore, when you see</em>- Luke adds “Jerusalem compassed by armies”. Jerusalem was truly “compassed with armies” in Hezekiah’s time, and perhaps the Lord has this in mind when He predicted that Jerusalem would again be like this in the last days. His subsequent warning to those in the country areas not running into Jerusalem for refuge is also an allusion to the situation in Hezekiah’s time- for this was exactly what happened then (<em><a href='B:490 21:20-21'>Luk 21:20-21</a></em> RV). The “therefore”,&nbsp;<em>oun</em>, need not necessarily reference the previous clause. It may be setting up a condition upon which something must be done- in this case, fleeing (:16).</p><p><em>The abomination</em>- The word is mainly used elsewhere about the abominations of the Babylon system (<em><a href='B:730 17:4-5'>Rev 17:4-5</a></em>). I would suggest that once the rescheduling of Christ's return was decided by God, the Gospel of John was issued, with its more spiritual interpretation of the Olivet prophecy in terms of the Comforter, and the teaching that the principles of the tribulation are to be lived out throughout the lives of believers. And John was likewise inspired with the prophecy of Revelation, which is clearly based upon the Olivet prophecy and provides further details as to how the prophecy is to be fulfilled in the last days, with the events of AD70 being a partial fulfilment in order to give the prophecy credibility with the generation that first received it. This would be according to the Mosaic principle that a prophet could be judged as true if his words came true- requiring a primary fulfilment of all long term prophecies.</p><p><em>Of desolation-&nbsp;</em>Luke records the Lord as saying that&nbsp;<em>when</em>&nbsp;Jerusalem was surrounded by armies,&nbsp;<em>then</em>&nbsp;His people should know that the "desolation" of it was near. The desolation is therefore of Jerusalem rather than specifically the temple (<em><a href='B:490 21:20'>Luk 21:20</a></em>). The abominating desolation could therefore refer to the invading armies. Seeing&nbsp;<em>them&nbsp;</em>was the signal to flee. "Abomination" in the Old Testament typically refers to idolatry or paganism. One interpretation is that the desolator would place some pagan religious symbol in the temple. But this is the sign to flee, and this was only done by the Romans after the city had fallen. That, therefore, doesn’t really fit the requirements of the prophecy. The AD70 interpretation notes the pagan standards of the Roman legions, but even they were not placed in the temple. This was defended until the end, until the Romans forced entry, pulled it down and burnt it. As with many details of this prophecy, a future fulfilment is required. And yet we need to note that such desolation was only a visual reflection of the abomination the Jews had committed in the temple: "Because of the evil of your doings, and because of the&nbsp;<em>abominations&nbsp;</em>which ye have committed; therefore is your land a&nbsp;<em>desolation&nbsp;</em>and an astonishment, and a curse, without an inhabitant, as at this day" (<em><a href='B:300 44:22'>Jer 44:22</a></em>). The abomination which caused desolation may not simply refer to some pagan symbols in the temple area. Josephus records that the Jewish zealots came into the Most Holy place, "placed an imposter in office as high priest, and ordained unqualified misfits to the priesthood" (<em>The Jewish Wars</em>&nbsp;4:3:6–9; 4:5:4). The pagan Idumeans were invited into the Most Holy by the zealots in order to murder the chief priest Annas.</p><p>The word "desolation" is used again about the desolation of the Babylon system (<em><a href='B:730 17:16'>Rev 17:16</a></em>; <em><a href='B:730 18:17'>Rev 18:17</a></em>; <em><a href='B:730 18:19'>Rev 18:19</a></em>). Yet Babylon will be judged according to what it did to God's people- the judgment for 'desolating' will be 'desolation'. Yet the Olivet prophecy clearly intended the Roman armies to be the means of the desolation, but I suggest that Revelation extends the prophecy by giving more detail, and describing the system of desolation as 'Babylon'. And that system clearly has similarities with Rome- it could have been fulfilled in Rome, but because the fulfilment of the prophecy was rescheduled, we can look for another equivalent of the enigmatic 'Babylon' of the last days. The "desolation" referred to is clearly to be understood as the fulfilment of <em><a href='B:340 9:26-27'>Dan 9:26-27</a></em> LXX, which says that the abomination that desolates will come "after the cutting off of Messiah the Prince". Whilst how long "after" is not defined, we are surely intended to understand that the desolating abomination comes soon after the death of Messiah:&nbsp; "The people of the prince that shall come shall destroy the city and the sanctuary; and&nbsp;<em>the end&nbsp;</em>thereof ("then shall&nbsp;<em>the end</em>&nbsp;come", <em><a href='B:470 24:14'>Mat 24:14</a></em>) shall be with a flood, ("as the days of Noah::."), and unto&nbsp;<em>the end&nbsp;</em>shall be war;&nbsp;<em>desolations&nbsp;</em>are determined . . . and upon the temple of&nbsp;<em>abominations&nbsp;</em>shall come one that makes&nbsp;<em>desolate&nbsp;</em>(cp. "your house is left unto you desolate", <em><a href='B:470 23:38'>Mat 23:38</a></em>),&nbsp; even unto the consummation, and that determined shall be poured out upon the desolated" (LXX). And yet note that that prophecy itself had had various potential fulfilments which didn’t come true. So it is fair to think that it could have had a fulfilment in AD70, but this was again deferred- for the same reason as ever, Israel’s lack of repentance (see the Digression ‘Conditional Prophecy in Daniel’).</p><p><em>Which was spoken of through Daniel the prophet, standing in the holy place-</em>&nbsp;Mk. "where it ought not". "Holy place" is without the article, and could refer to any holy place. The contrast is with the Lamb who will descend to the temple mount and "stand" there s:w. <em><a href='B:730 14:1'>Rev 14:1</a></em>. This will be the final showdown between the real Christ and the fake one, as likewise foreseen in the prophecy of the man of sin in 2 Thessalonians 2, where again the place of showdown is the temple. For this to be a sign to the believers to flee to the mountains, any application to the triumphant Roman legions placing their standards in the temple at the&nbsp;<em>end</em>&nbsp;of the Jewish war is precluded. And historically, it is doubtful whether that happened, as the temple was burnt with fire and the legions were told&nbsp;<em>not</em>&nbsp;to do this.</p><p><em>Let him that reads understand</em>- The vast majority of first century believers were likely illiterate. So this may be an appeal to teachers to correctly understand and teach. The Lord speaks in a latter day context about “let him that readeth understand” Daniel’s prophecies (<em><a href='B:480 13:14'>Mar 13:14</a></em>)- referring to the special gift of understanding them which Daniel himself was told would come in the very end time. But note the parallels in the Lord’s teaching here: “Let him… understand… let him… not go down… let him… not return… let them… flee”. The understanding He refers to is not merely academic. It is the understanding that will lead to concrete action.</p><p>The Lord's Olivet prophecy as recorded by Mark has so many allusions to the Maccabean revolt under Mattathias ("the abomination", flight to the hills, "let the reader understand" and many other phrases are all quotations from 1 Maccabees 1-3). But in this context the Lord warns of false Messiahs- as if He considered the Maccabean heroes to be just that. And interestingly it is Mark more than any other Gospel writer who stresses the Messiahship of Jesus throughout the crucifixion record. A crucified Messiah was to the Jews a contradiction in terms. The idea of Jewish revolutionaries marching triumphantly to Jerusalem to liberate it was common in Jewish thought at the time- but Luke emphasizes that Christ's last journey to Jerusalem and triumphant entry to it was in fact in order to die the death of the cross there. The battle had been redefined by the Lord Jesus- not against Rome, but against internal sin and Jewish religious hypocrisy. Victory was by self-crucifixion, not military might. This was just too much for Jewish nationalism, just as legalists today end up baying for the blood of those who preach grace and not works:&nbsp;</p><p>There are a number of hints that there will be a progressive growth in Biblical understanding amongst the latter day faithful. In the spirit of <em><a href='B:340 12:4'>Dan 12:4</a></em>, Habakkuk was told that the full understanding of his vision concerning the latter day judgment of Babylon was " yet for an appointed time, but at the end it shall speak, and not lie", and&nbsp;<em>at that time</em>&nbsp;the one who reads and understands it will "run" - using the same idiom as in <em><a href='B:340 12:4'>Dan 12:4</a></em> concerning the latter day believers 'running' in response to their understanding of God's word (<em><a href='B:420 2:2-3'>Hab 2:2-3</a></em>). The Olivet prophecy repeatedly talks about 'seeing' or (Gk:) understanding things and then acting upon this knowledge. The English translation somewhat masks this. Thus <em><a href='B:470 24:15'>Mat 24:15</a></em> "Whoso&nbsp;<em>readeth</em>" uses a Greek word which really means to recognize, distinguish- and he who recognizes, understands, let him " understand" or, better,&nbsp;<em>meditate</em>. Or again, "When ye shall see (Greek, to know, perceive) the abomination that maketh desolate::." (<em><a href='B:470 24:15'>Mat 24:15</a></em>). This might suggest that the "abomination" isn't necessarily something physical. The idea seems to be 'When you understand that the abomination that makes desolate is in place, then:::', rather than 'When you see (physically) on the telly or in the newspaper an abomination in Jerusalem, then::. do something about it':&nbsp; "When ye shall see (Gk. perceive, understand) all these things, (then you will) know that it is near" (<em><a href='B:470 24:33'>Mat 24:33</a></em>). "Behold (same Greek: perceive, comprehend) the fig tree::." (<em><a href='B:490 21:29'>Luk 21:29</a></em>). The emphasis is undoubtedly on the need for understanding of the signs, not just observing them.</p><p>“Let him that reads understand” is inviting us to be like Daniel in <em><a href='B:340 9:22-25'>Dan 9:22-25</a></em>, who also wanted to understand the meaning of the “abomination” prophecy. But he was told that the meaning of that vision about the abomination that desolates would only be revealed in the very last days, i:e. at the time of its fulfilment (<em><a href='B:340 8:17'>Dan 8:17</a></em>; <em><a href='B:340 8:26'>Dan 8:26</a></em>; <em><a href='B:340 12:9'>Dan 12:9</a></em>). The implication of all this is that there will be believing Jews living in the Jerusalem area at the time of the setting up of the abomination; and they will have special understanding of this prophecy which will lead them to flee. The importance of this for our present study is that this indicates that there will be believers in Israel just before the Lord returns. They will have “understanding” and will be motivated by this to respond. “<em>Let him</em>… understand” is paralleled with “<em>let him</em>&nbsp;that is on the housetop flee immediately…&nbsp;<em>let him&nbsp;</em>that is in the field not return”. Understanding leads to action- both then and now.</p><h4>In the spirit of Daniel, Habakkuk was told that the full understanding of his vision concerning the latter day judgment of Babylon was "yet for an appointed time, but at the end it shall speak, and not lie", and&nbsp;<em>at that time</em>&nbsp;the one who reads and understands it will "run"- using the same idiom as in <em><a href='B:340 12:4'>Dan 12:4</a></em> concerning the latter day believers 'running' in response to their understanding of God's word (<em><a href='B:420 2:2-3'>Hab 2:2-3</a></em>). The Olivet prophecy repeatedly talks about 'seeing' or (Gk:) understanding things and then acting upon this knowledge. The English translation somewhat masks this. Thus <em><a href='B:470 24:15'>Mat 24:15</a></em> "Whoso&nbsp;<em>readeth</em>" uses a Greek word which really means to recognize, distinguish- and he who recognizes, understands, let him "understand" or, better,&nbsp;<em>meditate</em>. Or again, "When ye shall see (Greek, to know, perceive) the abomination that maketh desolate::." (<em><a href='B:470 24:15'>Mat 24:15</a></em>). This might suggest that the "abomination" isn't necessarily something physical. The idea seems to be 'When you understand that the abomination that makes desolate is in place, then:::', rather than 'When you see (physically) on the telly or in the newspaper an abomination in Jerusalem, then:::do something about it'. "Let him that readeth understand" is yet another Olivet allusion back to Daniel (12:10); yet generations of believers have read those very words and&nbsp;<em>not</em>&nbsp;understood. Presumably the latter day remnant&nbsp;<em>will</em>&nbsp;clearly understand Daniel's enigmatic words about the abomination. Whilst we should live<em>&nbsp;as if</em>&nbsp;we expect the Lord's imminent return, it has to be said that we don't seem to have yet reached this level of understanding. "When ye shall see (Gk. perceive, understand) all these things, (then you will) know that it is near" (<em><a href='B:470 24:33'>Mat 24:33</a></em>). "Behold (same Greek: perceive, comprehend) the fig tree::." (<em><a href='B:490 21:29'>Luk 21:29</a></em>). The emphasis is undoubtedly on the need for understanding of the signs, not just observing them. The expansion of understanding may be not only of prophecies like Habakkuk, Daniel and Revelation. Because Revelation especially is so full of reference to other passages throughout the Scriptures, our comprehension of the whole Bible will go into another paradigm. It may be that in the last days,&nbsp;<em>all</em>&nbsp;the words of God will in some sense be fulfilled (<em><a href='B:730 17:17'>Rev 17:17</a></em>)- we will realize that the whole Bible is especially speaking to us, the last generation. Many of the parables are specifically aimed at the last generation of believers- they have a very secondary application to believers of other ages. They are specifically about the attitudes of those who will be alive when the Lord comes in glory; e:g. the wise and foolish virgins, or the men given talents, or the servants left watching the household etc. The Lord's letters in Revelation speak of him being about to come, as do many other NT passages. They were written specifically for the last generation of believers Their full meaning and relevance will therefore only be perceived by that generation. Take <em><a href='B:730 3:20'>Rev 3:20</a></em> as an example: "I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me". Whatever else this may be taken to mean, according to its connections with other passages, this is clearly relevant to the Lord's second coming; the believer who responds to the Lord's voice in the last days will be rewarded with the Lord's coming. Verses like this and the parables mentioned above are pre-eminently relevant to the last generation. No wonder there will be a growth in understanding in the last days</h4>


text:
<p>24:16&nbsp;<em>Then let those who are in Judea flee</em>- The same word was used by the Lord in introducing the Olivet prophecy in <em><a href='B:470 23:33'>Mat 23:33</a></em>: "How can you&nbsp;<em>escape</em>&nbsp;the condemnation of Gehenna?". The way of escape was through obedience to His word. Clearly the Lord intended His words to be fulfilled in that immediate generation; but fleeing to the mountains did not bring ultimate salvation because the Lord did not return as intended. His coming has been rescheduled, and perhaps utter salvation for the Jewish remnant in the land will likewise depend upon 'fleeing'. The Old Covenant had specified that Israel would flee before their enemies if they broke the covenant; the command to 'flee' may therefore be an invitation to accept guilt for their sin, and thereby be saved through the very act of recognizing the justice of their judgment. For this is the essence of the salvation of every man in Christ. It could be that <em><a href='B:730 12:6'>Rev 12:6</a></em> provides more details, in speaking of the faithful fleeing into the wilderness and thereby being saved. This was the way to flee the coming condemnation (<em><a href='B:470 23:33'>Mat 23:33</a></em>; <em><a href='B:490 3:7'>Luk 3:7</a></em>). The Lord's words required some faith to accept, because if Jerusalem were surrounded by armies, how could the faithful flee? Josephus explains that the Roman legions did in fact withdraw for a time, allowing civilians to flee (B:J:2:19:6,7).</p><p><em>To the mountains</em>- Better, 'toward'. Clearly this was capable of fulfilment in the Jewish war, in a fairly literal sense. But what is the latter day equivalent? "The mountains" could be an intensive plural for the one great, special, obvious mountain. The same word is found earlier in the chapter- the Lord is saying these words sitting on "the mount" of Olives (:3). And it is to that mount that He will return, according to <em><a href='B:510 1:12'>Act 1:12</a></em> and Zechariah 14. It could be, therefore, in a literal or figurative sense, an appeal to move towards the mount of Olives to meet Him at His return. Perhaps in a literal, geographical sense, that area will be the only area left by the invading armies, and they will surround the faithful Jewish remnant on that mount- and then the Lord shall come. But such speculation is unhelpful, because the principle of prophecy is that when it happens, then we shall understand. I do not believe we are intended to work out a sequence of events ahead of time. Indeed, given the conditional nature of Bible prophecy, that is impossible to do anyway:&nbsp;</p><p>As the faithful remnant were miraculously allowed to leave Sodom for the mountains, immediately unleashing the Divine judgments by doing so, the faithful Christian remnant were allowed to leave Jerusalem just before the final Roman onslaught of AD70, doubtless spurred on by their Lord's command: "Let them which are in Judaea flee to the mountains; and let them which are in the midst of it (Jerusalem) depart out" (<em><a href='B:490 21:21'>Luk 21:21</a></em>). The reference to fleeing to the mountains would have suggested a conscious allusion back to&nbsp;the command to Lot to flee out of Sodom "to the mountain" (<em><a href='B:10 19:17'>Gen 19:17</a></em>):&nbsp;"Then let them which be in Judaea flee to the mountains" may mean that there will be Jewish believers in Jerusalem in the last days, seeing the whole prophecy has yet to be totally fulfilled (the AD70 application of these words was at best limited). <em><a href='B:340 12:1'>Dan 12:1</a></em> says that in the final tribulation of Israel, those Jews who are "written in the book", i:e. who are acceptable saints (<em><a href='B:20 32:32'>Exo 32:32</a></em>; <em><a href='B:730 21:27'>Rev 21:27</a></em>) will be delivered. So there will be a minority in latter day natural Israel who have not bowed the knee to Baal, as in Elijah's time- which is typical of the situation at the latter day Elijah ministry. This is certainly encouragement enough to make witness to and within Israel a priority.</p>


text:
<p>24:17&nbsp;<em>Let him that is on the housetop-&nbsp;</em>The idea is that flight could be taken by jumping from housetop to housetop, without going back into the house. Escaping that way would best be done in any case without carrying anything. This is clearly language relevant specifically to first century Palestine, and is a parade example of how the prophecy was ideally intended for fulfilment then. The latter day fulfilment of these words will therefore only be in essence, rather than in detail. That is a principle we must bear in mind when considering many other Bible prophecies; the essence but not necessarily the detail will be fulfilled in the rescheduled and delayed version of their fulfilment. The implication of the language here and in :18 is that the sign to flee will be momentary; the signs are not, therefore, to be perceived over decades or even years, leading slowly towards the Lord’s coming. Rather these signs, especially of the abomination, will appear suddenly, to the extent that the believer must flee immediately, quite literally without a moment to lose.</p><p>But this reflection leads us to wonder whether the fleeing away in a split second, be it from the field or housetop, is more likely a reference to the need to respond immediately to the call to leave secular life and go to meet the Lord. The example of a person in the field (:18) needing to leave immediately naturally connects with the words of :40 about the snatching away of the believers at the Lord’s return: “Two shall be in the field, the one shall be taken, and the other left”. This would dovetail well with the implication elsewhere that the immediacy of our response to the knowledge that ‘He’s back’ will effectively be our judgment. Those who themselves want to go to Him will be snatched away and meet Him, whilst those who delay will be rejected, as the foolish virgins who went first to buy oil.</p><p><em>Not go down to take out things that are in his house</em>- The allusion is clearly to Lot fleeing Sodom, also “to the mountains” (:16). This is a type of the response of the believers to the call to judgment at the Lord’s return. If we don’t separate from the world, we will share their judgment. The immediacy of response is so stressed, and will be ultimately indicative of where our heart Is. Any desire to gather any material possessions will reveal that our heart is not wholly and solely with the Lord. But the Greek could equally mean ‘to take anyone person out of his house / family’. This again is a high demand- the demand of the Sermon on the Mount, to put family in second place behind personal loyalty to the Lord Jesus. All who love the Lord in spirit and in truth will respond to the sign or call to leave with immediacy. They will know that in any case, they are powerless to drag their unbelieving family members with them.</p>


text:
<p>24:18&nbsp;<em>And let him that is in the field not return back to take his cloak</em>- The immediacy of response is clear. Even grabbing an outer garment, equivalent of a jacket, would lead to unworthiness and destruction. The call to leave must be responded to immediately, with the faith that what clothing we have on is utterly irrelevant. This only really makes sense if the call or sign to escape is the call to judgment- and this verse connects with the words of :40 about the snatching away of the believers at the Lord’s return: “Two shall be in the field, the one shall be taken, and the other left”. See on :17.</p>


text:
<p>24:19&nbsp;<em>But woe to them that are with child and to them that give suck in those days-</em>&nbsp;This may well match Paul's warning against marrying&nbsp;in the last days in 1 Corinthians 7. He understood the Olivet prophecy as having the real prophecy of fulfilment in his generation. As He hung on the cross, our Lord quoted this part of His Olivet prophecy to the women who stood by (<em><a href='B:490 23:29'>Luk 23:29</a></em> “blessed are those who never gave suck” = <em><a href='B:470 24:19'>Mat 24:19</a></em> “Woe to them… who give sick”, s:w:), concerning the sufferings of the believers in the 'last days'. Here we see His matchless selflessness; going out of His own sufferings, to think, with anguish, how they would be experienced by His followers in the tribulation. "Weep not for me, but weep for yourselves::. for if they do these things (to) a green tree (the spiritually healthy Lord Jesus), what shall be done (to) the dry", the spiritually barren tree of Israel. This is a superb essay in the Lord's selflessness and minimizing of his own sufferings: he felt that what he was going through was less than what the spiritually weak would have to go through in the AD70 tribulation (and that of the last days). In the other 11 occurrences of “woe” in Matthew, the objects of the “woe” are clearly the unfaithful and the condemned; this category of those “with child” are therefore not amongst those who obediently ‘flee’. <em><a href='B:490 21:23'>Luk 21:23</a></em> states that they would be amongst those who would suffer the “wrath upon this people”. In <em><a href='B:490 23:29'>Luk 23:29</a></em> the Lord clearly envisaged the women of His generation, the ones who lined the road to Golgotha, as experiencing the trauma He predicted in the Olivet prophecy. And yet it is clear enough that the final fulfilment is yet to come- because His coming was rescheduled.</p>


text:
<p>24:20&nbsp;<em>And pray that your flight is not in the winter, nor on a Sabbath</em>-&nbsp; The "flight" refers to the opportunity given to the civilians of Jerusalem to flee. These opportunities were in October AD67 and in Spring AD70. "The Sabbath" refers more likely to the Sabbath Year rather than to the weekly Sabbath. There would've been little food in the Sabbath year because the land was not to be planted that year. The Sabbath year at the time was AD68/69 (the last Sabbath year ever observed in the land). So perhaps we can reason from these facts that the Lord's words were heeded, the faithful did pray as He recommended- and so they did not flee in Winter (but rather in Autumn 67 and Spring 70), nor in the Sabbath year:&nbsp;&nbsp;</p><p>The Lord’s request for prayer indicates that the exact timing of events in the tribulation will be changeable in accordance with the fervency of our latter day prayers. Changeable time periods has been a feature of God’s prophetic dealings with Israel (see the Digression ‘Conditional Prophecy in Daniel’); and :22 is explicit that the intended number of days will be shortened. An AD70 application for this is hard to find; it may be that the exact timing of the Roman offer of amnesty was dependent on the intensity of prayer by the besieged Jerusalem ecclesia. That ecclesia, rent as they were by&nbsp;schism, false doctrine and materialism (if we accept the evidence that Hebrews was addressed to them) was a type of the faithful remnant of the last days. They were finally sorted out by the events of AD67 - 70, cp. the latter day tribulation.</p><p><em><a href='B:490 21:24'>Luk 21:24</a></em> adds: "Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled". The allusion is to <em><a href='B:340 8:13'>Dan 8:13</a></em>: "The transgression of desolation gave both the sanctuary and the host (i:e. the people of Israel) to be&nbsp;<em>trodden underfoot":&nbsp;&nbsp;</em>This part of Luke 21 is clearly alluding to Zechariah 14, a prophecy about the final desolation of Jerusalem:</p><table><tr><td></p><h4><em><a href='B:490 21:20-24'>Luk 21:20-24</a></em></td><td><em><a href='B:450 14:2'>Zec 14:2</a></em><em></td><td></td></tr><tr><td></em>20.</td><td>Jerusale m surrounded by armies</td><td>2.</td><td>All nations against Jerusalem to battle</td><td></td></tr><tr><td>20.</td><td>The desolation of Jerusalem is near</td><td>2.</td><td>The city shall be taken</td><td></td></tr><tr><td>21.</td><td>Let them which are in Judea flee to the mountains</td><td>5.</td><td>You shall flee to the ::. mountains</td><td></td></tr><tr><td>22.</td><td>Great distress in the land</td><td>2.</td><td>Houses ransacked, women raped.</td><td></td></tr><tr><td>24.</td><td>Led away captive into all nations</td><td>2.</td><td>Half the city shall go into captivity</td><td></td></tr><tr><td>24.</td><td>Jerusalem trodden down by the Gentiles.</td><td><em><a href='B:450 12:3'>Zec 12:3</a></em></td><td>LXX Jerusalem a stone trodden down by the Gentiles.</td><td></td></tr></table><p>The context of Zechariah 14 is clearly concerning the last days and the literal appearance of Messiah in Israel. The way the Olivet Prophecy alludes to it, indeed is based upon it, shows that it too requires reference to the last days. Any limited fulfilment in AD70 was only a partial foretaste of the final outworking of the prophecy. I have explained in the digression about ‘Conditional Prophecy in Daniel’ that <em><a href='B:340 8:13'>Dan 8:13</a></em> itself was a prophecy which had already had various possible fulfilments but had already had its fulfilment rescheduled a few times. It is therefore unsurprising if its intended, or possible, fulfilment in AD70 was again rescheduled.</h4>


text:
<p>24:21&nbsp;<em>For then</em>- Mk:, “in those days”. <em><a href='B:480 13:19'>Mar 13:19</a></em> speaks of how "in those days" those in Judaea should flee to the mountains; "for&nbsp;<em>in those days</em>&nbsp;shall be affliction, such as was not from the beginning of creation::. neither shall be (referring to <em><a href='B:340 12:1'>Dan 12:1</a></em> concerning our last days)::. except that the Lord had shortened&nbsp;<em>those days</em>:::&nbsp;<em>in those days</em>, after that tribulation:::&nbsp;<em>then</em>&nbsp;shall they see the son of man coming". Surely “in those days" shouts for a continuous application to the same "days" - the days of the second coming, the days during which the obedient ‘flee’ (and I have suggested that may be in response to the Angelic invitation to go meet the returning Lord Jesus). At best, "those days" can have a primary reference to the events of AD70, but the&nbsp;<em>main</em>&nbsp;fulfilment of the whole prophecy must be in the last days. This point seems impossible to answer by those who disallow any reference to the second coming.</p><p><em>Shall be great tribulation</em>- The LXX uses this same word for “tribulation” in several passages pregnant with latter day significance:&nbsp;<br/>“The day of my Jacob’s&nbsp;<em>distress</em>” at the hands of Esau (<em><a href='B:10 35:3'>Gen 35:3</a></em>)<br/>“The&nbsp;<em>anguish</em>&nbsp;of his Joseph’s soul” at the hands of his half brethren and the Ishmaelites (<em><a href='B:10 42:21'>Gen 42:21</a></em>)<br/>“I will hide my face from them, and they shall be devoured, and many evils and&nbsp;<em>troubles&nbsp;</em>shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?” (<em><a href='B:50 31:17'>Deu 31:17</a></em>)- a passage in the Song of Moses regarding Israel’s latter day tribulations:&nbsp;<br/>“Thus saith Hezekiah, This day is a day of&nbsp;<em>trouble</em>, and of rebuke, and blasphemy” (<em><a href='B:120 19:3'>2Ki 19:3</a></em>)”- Sennacherib’s Assyrian invasion at this time was a clear prototype for the latter day invasion described in Ezekiel 38 and elsewhere:&nbsp;<br/>“The time of Jacob’s&nbsp;<em>trouble</em>” from which he will be delivered (<em><a href='B:300 30:7'>Jer 30:7</a></em>)<br/>The “day of trouble” in Hezekiah’s time, when Jerusalem again was surrounded by armies (<em><a href='B:290 37:3'>Isa 37:3</a></em>), and saved by a visible ‘coming’ of the Lord against the Assyrian confederacy.</p><p>“There shall be a time of&nbsp;<em>trouble</em>, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (<em><a href='B:340 12:1'>Dan 12:1</a></em>). This time of trouble is specifically for Israel in the last days. This verse would appear to be in the Lord’s mind at this time. The same Hebrew phrase for “day of trouble” is repeatedly used about the traumas of Jerusalem at the hands of the Babylonian and Assyrian invaders (<em><a href='B:290 33:2'>Isa 33:2</a></em>; <em><a href='B:290 37:3'>Isa 37:3</a></em>; <em><a href='B:290 65:16'>Isa 65:16</a></em>; <em><a href='B:300 4:31'>Jer 4:31</a></em>; <em><a href='B:300 6:24'>Jer 6:24</a></em>; <em><a href='B:300 14:8'>Jer 14:8</a></em>; <em><a href='B:300 15:11'>Jer 15:11</a></em>; <em><a href='B:300 16:19'>Jer 16:19</a></em>; <em><a href='B:300 30:7'>Jer 30:7</a></em>; <em><a href='B:380 1:12'>Oba 1:12</a></em>; <em><a href='B:380 1:14'>Oba 1:14</a></em>; <em><a href='B:430 1:15'>Zep 1:15</a></em>). These historical situations were clearly intended to be understood as precursors of the final tribulation of Jerusalem, again at the hands of the neighbouring nations. The time of “trouble”&nbsp;<em>tsarah</em>&nbsp;in <em><a href='B:340 12:1'>Dan 12:1</a></em> is literally ‘the time of the enemy / adversary’, and the same word is used of the time (<em><a href='B:190 4:14'>Est 4:14</a></em>) of the enemy and adversary&nbsp;<em>tsar</em>&nbsp;in <em><a href='B:190 7:4'>Est 7:4</a></em>; <em><a href='B:190 7:6'>Est 7:6</a></em>, when again the Jews were threatened with destruction at the hand of the Agagite / Gog of Haman.</p><p><em>Since the beginning of the world</em>- <em><a href='B:480 13:19'>Mar 13:19</a></em> “From the beginning of creation”. But the allusion is to <em><a href='B:340 12:1'>Dan 12:1</a></em>, “Since there was a nation”, and the context suggests the idea is ‘Since&nbsp;<em>Israel</em>&nbsp;were ever a nation’. The “world” in view may therefore be the Jewish world, and “creation” is being used as Judaism sometimes used the term, to refer to the creation of the nation at Sinai. The use of the phrase “the beginning of creation” rather than just “creation” would suggest that the creation of the world in view was an ongoing process, which is a beautiful insight into the nature of God’s natural and spiritual work with the world of believers, with Israel, and even with the natural creation.</p><p><em>Until now, no, nor ever shall be</em>- surely only applicable to the last days, the time of Jacob’s trouble predicted in Jeremiah. Clearly the main fulfilment cannot be limited to AD70. The threat to “all flesh” in :22 likewise cannot be seriously applied to the situation of AD70. The language of <em><a href='B:490 21:28'>Luk 21:28</a></em> is also impossible to apply to AD70: “But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near”. The allusion is obviously to <em><a href='B:340 12:1'>Dan 12:1</a></em>: “A time of trouble such as never was”. I have shown in the digression ‘Conditional Prophecy in Daniel’ that this particular prophecy had various possible fulfilments; and in harmony with that history, it could have been fulfilled in AD70, that was the intention, but the preconditions were not all fulfilled, and therefore its ultimate fulfilment was delayed until the final ‘last days’. The “time of trouble” in <em><a href='B:340 12:1'>Dan 12:1</a></em> is after Michael ‘stands up’, after the visible manifestation either of the Lord Jesus personally, or the Angel Michael who represented Him in the court of Heaven. The “time of trouble” is therefore in the very last days, perhaps literally days, the “then” of this verse 21 in Matthew 24, the time when the faithful have already dropped their jackets and left their homes to go to meet the Lord. It is inappropriate, therefore, to describe our present times&nbsp;<em>before</em>&nbsp;that period as “the time of trouble such that never was”. And it may be that <em><a href='B:340 12:1'>Dan 12:1</a></em> specifically refers to this unprecedented time of trouble as being for&nbsp;<em>Israel</em>- trouble such as never was since they were a nation.</p>


text:
<p>24:22&nbsp;<em>And except those days had been shortened</em>- The Babylonians besieged Jerusalem for a year before it fell, but the Roman siege lasted about five months- according to Josephus, from April 14 to September 8. God can shorten intended time periods at will, for time is seen by Him in a different dimension and context to our experience of it. According to <em><a href='B:100 24:15-16'>2Sa 24:15-16</a></em> LXX, it would seem that the three days of intended plague became one day, because of David's prayer and repentance, and God's pity; "the Lord repented Him of the evil":&nbsp;It seems this shortening happened- for <em><a href='B:530 7:29'>1Co 7:29</a></em> RV says that “the time is shortened”, in clear allusion to the Lord’s words here. Perhaps this is why it was intended that there be 40 years from AD33 the crucifixion to the destruction of the temple; but this period was “shortened” by at least 3 years “for the elect’s sake”. And the situation in the 1st century is evidently typical of ours today in these last days. They were to pray that their flight be not on the Sabbath or in the Winter, i:e. that the abomination that made desolate would not be set up at those times. Clearly prayer affected the exact chronology of events and thereby the fulfilment of prophecy.</p>&nbsp;<p>The Greek tense specifically means that the days had already been shortened. And yet the verse concludes with the future tense: “The days will be shortened”. The Lord Jesus was confident that although the shortening was yet future, it had in essence been achieved. This may well have been by the Lord’s intercession. In this case, <em><a href='B:480 13:20'>Mar 13:20</a></em> would be a comment inserted by the evangelist, referring to the Lord Jesus: “The Lord had shortened the days… He has shortened the days”. See on&nbsp;<em>The elect</em>. According to the parable of <em><a href='B:490 13:8'>Luk 13:8</a></em>, the Lord Jesus had persuaded the Father to extend an intended time period for Israel’s repentance, and had gained at least another year or half year of patient waiting for spiritual fruit on Israel. It’s quite possible, therefore, that the intended “days” of suffering had already been reduced by the Lord’s intercession, because He foresaw the weakness of the latter day “elect”; and also, simply was heartbroken at the prospect of all the suffering He was predicting. <em><a href='B:680 3:12'>2Pe 3:12</a></em> says we can hasten the coming of the day of the Lord- perhaps the Lord was speaking in faith that elect would indeed hasten it and thereby shorten the days. Hence He speaks in both past and future tenses concerning the shortening of the days. And yet on the other hand, it is the delay of judgment which allows opportunity for repentance and salvation (<em><a href='B:680 3:15'>2Pe 3:15</a></em>). Thus in the final algorithm controlling the coming of Christ, there are delay factors and hastening factors. The vision will in one sense “not delay / tarry” (<em><a href='B:420 2:3'>Hab 2:3</a></em> RV). And yet the same verse speaks of how it does “tarry”. Perhaps in a human sense it delays, but not from God’s perspective. “It hasteth toward the end” (<em><a href='B:420 2:3'>Hab 2:3</a></em> RV) could imply that things are speeded up in their fulfilment in the very end time; for the elects sake the days until the second coming are shortened (<em><a href='B:480 13:20'>Mar 13:20</a></em>). And yet things are also delayed- the bridegroom tarries / delays, to the point that many realize that the Lord has delayed His coming, and begin to act inappropriately. One reconciliation of these paradoxes could be that some prophecies are speeded up in their fulfilment because of the elect would otherwise lose their faith; and yet other prophecies seem to be delayed in fulfilment because of the unspirituality of others:&nbsp; The possibility of changing the fulfilment of prophetic time periods is to be found in <em><a href='B:420 3:2'>Hab 3:2</a></em>: "In the midst of the years revive::."- i:e. please, God, do it immediately rather than waiting until the end of days. The difference in tenses between “has shortened” and “will shorten” may also simply reflect how God conceives of time in a radically different way to how we do. The shortening of time in a sense hasn't take place, but in another sense it has. There can therefore be no trite explanation of how God can hasten the second coming in accordance with our prayers, and yet also have a set time to favour Zion.</p><h4>With so many allusions to Daniel’s prophecies, perhaps "the days" in view are those of Daniel’s various prophecies. Perhaps this is the explanation of the 1260, 1290 and 1335 days in Daniel 12; and the otherwise difficult reference to 2300 days in Daniel 8. As suggested in the digression about ‘Conditional Prophecy in Daniel’, these time periods may have referred to potential periods which had the possibility of extension and reduction- in accordance with the strange mixture of Divine grace, the intercession of Jesus, the prayers of believers, the repentance of Israel… and perhaps other factors. In Daniel’s own experience, the 70 years of exile was a period which was extended. “The days” are likened to “the days of Noah” (:37). In the days of Noah again there was the possibility that no flesh would have been saved. The 150 days of flooding is perhaps the basis of <em><a href='B:730 9:10'>Rev 9:10</a></em>, where Israel is to have 150 days of tribulation at the hands of her Arab enemies in the last days. The connection between the passages would therefore seem to be teaching that the final 150 days tribulation will be shortened due to the repentance of the remnant.</h4><h4><em>No flesh would have been saved</em>- "Saved" here may mean 'delivered'; it will appear that none of us will survive the tribulation, "but for the elects’ sake those days shall be shortened" and we will be saved by the second coming. Thus <em><a href='B:680 3:12'>2Pe 3:12</a></em>; <em><a href='B:680 3:15'>2Pe 3:15</a></em> reminds us that by our prayers and spiritual development, the days before the second coming will be shortened. If they were not, even the elect would lose their faith (<em><a href='B:470 24:22'>Mat 24:22</a></em>)- showing how those of us who are alive at Christ's coming will&nbsp;<em>barely</em>&nbsp;survive the spiritual traumas of the last days. The virgins were sleeping when they should have been watching; and Peter says that the righteous in the last generation (see context) will&nbsp;<em>scarcely</em>&nbsp;be saved (<em><a href='B:670 4:18'>1Pe 4:18</a></em>). So it would appear that the days of the final tribulation will be shortened, although in another sense the coming of the Lord is delayed in order to allow our greater spiritual development (<em><a href='B:470 25:5'>Mat 25:5</a></em>). This ‘delay’ is why the harvest will be “over-ripe” for reaping (<em><a href='B:730 14:15'>Rev 14:15</a></em> RV)- or is this a reference to the lack of zeal of preachers to Israel in the last days, not harvesting the ready fruit? The Lord likens the final tribulation to the travail of a woman to bring forth her child. But we read in <em><a href='B:290 66:7-8'>Isa 66:7-8</a></em> in this same context of Israel’s latter day suffering: “Before she travailed, she brought forth: before her pain came, she was delivered of a man child. Who hath heard such a thing?::. for as soon as Zion travailed she brought forth her children”. This seems to imply that the expected period of Zion’s travail will be cut short, and she will give spiritual birth far quicker than expected. Perhaps the Lord was alluding to this passage when He spoke of how “the days” of Zion’s labour? shall be shortened.</h4><p><em>But for the elect's sake</em>- Both the Lord Jesus and Israel are called "the elect" (<em><a href='B:290 42:1'>Isa 42:1</a></em>; <em><a href='B:290 45:4'>Isa 45:4</a></em>); both are fulfilments of the servant songs in Isaiah. <em><a href='B:670 2:4'>1Pe 2:4</a></em>; <em><a href='B:670 2:6'>1Pe 2:6</a></em> call Jesus “the elect / chosen” and then the same word is used about the believers being an elect / chosen nation (<em><a href='B:670 2:9'>1Pe 2:9</a></em>). The days will be shortened for the elect's sake- and this may refer to either the Lord Jesus, or the believers in Him; the shortening will be for the sake of<em>&nbsp;Christ’s</em>&nbsp;intercession, as well as ours. It’s tempting to understand “the elect” in the Olivet prophecy as referring to the same group- of faithful believers or perhaps specifically Jewish ones who are alive and remain until the Lord’s coming. They are the ones who resist the temptation to be deceived in the very last days (:24) and who are snatched away at the Lord’s coming “from the four winds”, suggesting they are located worldwide (:31). We note that Christ on the cross was called by the same word&nbsp;<em>eklektos</em>- “the elect / chosen of God” (<em><a href='B:490 23:35'>Luk 23:35</a></em>). This group will indeed have identified with His crucifixion sufferings. Perhaps this is the group of believers who are also specifically called “the elect” who fight on Mount Zion alongside Jesus against the armies of Israel’s enemies (<em><a href='B:730 17:14'>Rev 17:14</a></em>). In the immediate context, the elect or chosen ones were perhaps intended by the Lord to refer to the listening disciples. <em><a href='B:480 13:20'>Mar 13:20</a></em> labours the point: “For the elect’s sake&nbsp;<em>eklektos</em>, whom He has chosen / elected&nbsp;<em>eklegomai</em>”. The word is specifically used about the Lord’s choosing of the twelve (<em><a href='B:490 6:13'>Luk 6:13</a></em>; <em><a href='B:500 6:70'>Joh 6:70</a></em>; <em><a href='B:500 13:18'>Joh 13:18</a></em>; <em><a href='B:500 15:16'>Joh 15:16</a></em>; <em><a href='B:500 15:19'>Joh 15:19</a></em>; <em><a href='B:510 1:2'>Act 1:2</a></em>). He imagined them being scattered to “the four winds” in their obedience to the great commission, but thanks to them, the days would be shortened and they themselves would be gathered to Him at His return. That was the Lord’s hope and ideal intention. It didn’t happen in the first century, and thus has some element of reapplication in a different context in our last days:&nbsp; &nbsp;</p><p><em>Those days shall be shortened</em>– see on <em><a href='B:520 9:28-29'>Rom 9:28-29</a></em>; <em><a href='B:680 3:9'>2Pe 3:9</a></em>; <em><a href='B:730 9:10'>Rev 9:10</a></em>. This was typified in the Joseph story. "Then Joseph could not refrain himself::." (<em><a href='B:10 45:1'>Gen 45:1</a></em>) implies he planned to drag out the process of spiritually refining his brothers, but his love for them caused him to cut it short. "For the elects sake the days shall be shortened" by Christ (<em><a href='B:470 24:22'>Mat 24:22</a></em>). The same Hebrew word in <em><a href='B:10 45:1'>Gen 45:1</a></em> is used in <em><a href='B:290 42:14'>Isa 42:14</a></em> about how God can no longer refrain Himself in the last days. The RV has: “had been shortened”, suggesting that maybe the Lord had already been in dialogue with the Father and secured a decrease in the Father’s original time period envisaged.</p>


text:
<p>24:23&nbsp;<em>Then if anyone shall say to you</em>- This again, spoken to the disciples, suggests that they were the ones who would see these things associated with the return of Christ. But they did not. And in any case, all twelve of them were being addressed, and one of them would turn away from Christ. So there was in any case a conditionality attached to the Lord’s words:&nbsp;</p><p><em>Here is the Christ, or another, Here is the Christ- do not believe them</em>- “Lo” AV suggests the actual pointing out of a person. “Here… or there” AV is poor translation, because the same original word is behind both “here” and “there”. The impression is given of people pointing out actual individuals and claiming that ‘This is Christ’. The faithful are to flee once the sign is obvious that Christ is about to be revealed, and in those days and they may literally be days or hours the world will know that Christ’s return is imminent, and therefore all manner of charlatans will start claiming ‘It’s me’. The relatively few claims to be Jesus Christ which are made today are hardly credible, no temptation at all for the faithful, and nearly always the person making the claim is mentally ill. But the Olivet prophecy suggests that these claims by false Christs will be so credible that even the faithful will be sorely tempted to believe them. The risk of deception would be so great that the Lord repeatedly warned against it. If there is some worldwide sign that Christ is about to return, perhaps literally in the sky, as “the sign of the Son of Man in Heaven”, then in those days, such claimants will have far more credibility. It could be that one claimant is particularly persuasive, leading to the final show down on Mount Zion between the true Christ and the anti-Christ, the fake duplicate of Christ.</p>


text:
<p>24:24&nbsp;<em>For there shall arise false Christs and false prophets, which shall show great signs and wonders</em>- The Lord is virtually quoting the words of Moses in <em><a href='B:50 13:1'>Deu 13:1</a></em>: “When Heb:; AV “if” there arise among you a false prophet… and gives you a sign or wonder”. Even if signs are given, they are not to be believed; apparent miracles are no proof that a man is of God. The Lord is here asserting Himself as the new Moses. The appearance of miraculous “signs” was important in Judaism in order to identify Messiah- hence they asked the Lord to produce such signs (<em><a href='B:470 12:38'>Mat 12:38</a></em>; <em><a href='B:470 16:1'>Mat 16:1</a></em>; <em><a href='B:500 2:18'>Joh 2:18</a></em>; <em><a href='B:500 4:48'>Joh 4:48</a></em>; <em><a href='B:500 6:30'>Joh 6:30</a></em>; <em><a href='B:530 1:22'>1Co 1:22</a></em> “the Jews require a sign”). The Lord had refused to respond, even though He had done many miracles. He said that “no sign” would be given to that generation apart from that of Jonah- i:e:, His resurrection. It was “a wicked and adulterous generation that seeks after a sign” (<em><a href='B:470 16:4'>Mat 16:4</a></em>). The disciples likewise assumed that there was to be such a “sign” predicting the Lord’s coming (<em><a href='B:470 24:3'>Mat 24:3</a></em>). On one level it could be argued that the Lord’s answer is actually a refusal to give them such a miraculous “sign” from Him; rather did He give them descriptions of what would happen in the world. He had said the same, in essence, to the Jews when they demanded such a miraculous “sign” of Him; He said they would be given no such sign, but rather they were to discern the “signs s:w. of the times” (<em><a href='B:470 16:3-4'>Mat 16:3-4</a></em>). And this effectively is how He answers the disciples when at the beginning of the Olivet prophecy they likewise ask for a “sign”. He responds by giving them a list of “signs of the times”. However, it would seem from :30 that there will in fact be the “sign” of Messiah visible in the sky- but only in the very last few? days before the forcible establishment of His Kingdom. This will be in opposition to the “signs’ shown by the false prophets. More detail is given in <em><a href='B:730 13:13-14'>Rev 13:13-14</a></em>; <em><a href='B:730 16:14'>Rev 16:14</a></em>; <em><a href='B:730 19:20'>Rev 19:20</a></em> where we read of the beast system and false prophet doing signs by which they deceived the people in the earth / land. This is an expansion upon the Lord’s warning against being deceived by such signs. And the same scenario is found in <em><a href='B:600 2:9'>2Th 2:9</a></em>, where we find the man of sin sitting in the latter day temple doing “signs and lying wonders” (same words as here in <em><a href='B:470 24:24'>Mat 24:24</a></em>), to be destroyed in the final conflict with the real Christ.</p><h4>There is ample evidence that in the lead up to the Babylonian invasion which typifies that of the last days, Jeremiah had to work amid considerable opposition from false prophets who mocked his prophecies of impending Arab victory and the need to repent; they will have their counterparts among the ranks of modern Judaism in the last days (<em><a href='B:310 2:14'>Lam 2:14</a></em>; <em><a href='B:300 20:6'>Jer 20:6</a></em>; <em><a href='B:300 28:1-9'>Jer 28:1-9</a></em>; <em><a href='B:300 29:24-26'>Jer 29:24-26</a></em>; <em><a href='B:450 13:2-5'>Zec 13:2-5</a></em>). Perhaps it is such false prophets within Israel which our Lord spoke of in <em><a href='B:470 24:24'>Mat 24:24</a></em>:&nbsp;But there’s no need to speculate too much- when these things come to pass, it will be crystal clear to those aware of the prophecy that we’ve now reached that stage. In the A:D:70 possibility of fulfilment, these people operated under the umbrella of fundamentalist Judaism, as they will in the last days:&nbsp;Their false bearing of the Lord's name (<em><a href='B:470 24:5'>Mat 24:5</a></em>) alludes back to the pseudo-prophets of Jeremiah's time doing the same (<em><a href='B:300 14:14'>Jer 14:14</a></em>):&nbsp;Zedekiah's trauma of being torn between wanting to accept the words of the false prophets whilst inwardly knowing the truth of Jeremiah's words, will perhaps be repeated in the leadership of latter-day Israel, to whom the Elijah ministry will teach the true word of God:&nbsp;&nbsp; The apparent mimicry of Jeremiah's style by the false prophets will perhaps be seen in the last days too.</h4><p><em>So as to lead astray- if possible</em>-<em>even the elect-</em>&nbsp;The possibility of deception may be precluded by the fact that the elect, by reason of being the elect, will not be deceived. But there may also be the suggestion that it is impossible to deceive the elect because they are preserved from such deception. The Father and Son are willing and able to “keep you from falling” by sealing or preserving the faithful from such deception. The element of God’s work over and above human freewill effort is itself indicated by the very term “the elect”; those chosen, by God and not of themselves.</p><p>A major theme of the prophecy is the danger of being deceived (:4,5,11). As observed under :23&nbsp;<em>Look, here is the Christ or here</em>, the need for this urgent warning requires that the claimants have far more credibility than such persons have today.</p>


text:
<p><em><a href='B:470 24:25'>Mat 24:25</a></em>&nbsp;<em>Listen, I have told you beforehand</em>- The intention of prophecy is that when it is fulfilled, then all is clear to the believers and they are thereby guided and strengthened. This will be particularly true in those last few days when the sign of the Son of Man is in the sky (:30), everyone somehow knows Christ is about to come- and inevitably false claimants will arise, perhaps one particular one will claim to be Christ and will go to battle against the real Christ. Hence the repetition of the Lord’s warning about not being deceived by this person or related claims.</p>


text:
<p><em><a href='B:470 24:26'>Mat 24:26</a></em><em>&nbsp;Therefore, if they shall say to you-&nbsp;</em>This appears to be a laboured repetition of the warning in :23- see notes there. The Lord is really underlining the possibility of deception by false claims to be Him in the very last days of the tribulation. He will not be hidden "in" anything nor anywhere- His coming will be as clear as lightning.</p><p><em>Look, he is in the wilderness Do not go</em>- These are the identical Greek words as used about how the people of Jerusalem 'went forth' into the 'desert' to see John the Baptist (<em><a href='B:470 11:7'>Mat 11:7</a></em> "what&nbsp;<em>went you out&nbsp;</em>into the&nbsp;<em>desert</em>&nbsp;to see"; <em><a href='B:470 3:1'>Mat 3:1</a></em>), and how the crowds went out to see the Lord Himself in the "desert place" (<em><a href='B:470 14:13'>Mat 14:13</a></em>; <em><a href='B:470 14:15'>Mat 14:15</a></em>). It will not be a question of going forth to see Jesus, as it had been until recently in the Lord's ministry. Now it will be too late for that- His coming will be evident to all. Yet the Lord has introduced the Olivet prophecy by saying that the house of the temple has been left unto them "desolate", the same word translated "desert" (<em><a href='B:470 23:38'>Mat 23:38</a></em>). He may be saying that any idea that He has appeared lurking around the desolated temple area will likewise be false; He will not be in any "secret chamber" of that temple. This would explain the parallel between "desert" and "secret chamber". Do not "go forth" uses the same word as the Lord goes on to use in :27- His coming will be as the lightning 'goes forth'. They will not go to Him, He will come to them. But He is talking here concerning the unbelievers. The faithful will have already 'fled', and I have suggested that their dropping all things, even their jackets, to respond to that call is nothing less than their response to the news that 'He's back'. The same word translated "go forth" is used in <em><a href='B:470 25:1'>Mat 25:1</a></em>; <em><a href='B:470 25:6'>Mat 25:6</a></em> about the need to "go forth" and meet Him, and how the unfaithful amongst the ecclesia will delay in response to that call. Again, Revelation provides more detail, using the same word to describe the latter day call to 'go forth out of' Babylon or else they will be destroyed along with her (<em><a href='B:730 18:4'>Rev 18:4</a></em>):&nbsp;</p><p><em>Look, he is in the inner chambers Do not believe it</em>- Seeing they were sitting near the temple, the reference would contextually have been to the chambers of the temple; see on&nbsp;<em>In the desert</em>.</p>


text:
<p>24:27&nbsp;<em>For as the lightning comes from the east and is seen even to the west</em>- This is the "lightning" and earthquake associated with the return of Christ when His people, natural and spiritual, are at the nadir of persecution and tribulation (<em><a href='B:730 4:5'>Rev 4:5</a></em>; <em><a href='B:730 8:5'>Rev 8:5</a></em>; <em><a href='B:730 11:19'>Rev 11:19</a></em>; <em><a href='B:730 16:18'>Rev 16:18</a></em>). Lightning doesn’t do as described here. The reference is therefore to the Old Testament manifestation of lightning as part of the Cherubim, which flashed with lightning (<em><a href='B:330 1:4'>Eze 1:4</a></em>; <em><a href='B:330 1:14'>Eze 1:14</a></em>). Ezekiel saw the Cherubim depart from the temple (24:1 has alluded to this already), go Eastward to the mount of Olives and then mount up to Heaven (<em><a href='B:330 10:19'>Eze 10:19</a></em>; <em><a href='B:330 11:22-23'>Eze 11:22-23</a></em>). This is why “the Glory”, the lightning of the Cherubim chariot, was seen as returning to the Mount of Olives "by the way of the east" into the temple (<em><a href='B:330 43:2-4'>Eze 43:2-4</a></em>):&nbsp;</p><p>The Lord had earlier used these very same words in <em><a href='B:490 17:20-24'>Luk 17:20-24</a></em>: "The Kingdom of God comes not with observation it wouldn't be as if a series of signs were fulfilled and people could see the Kingdom of God inching nearer over the decades. Nor shall they say 'Look here' or 'Look there' this is <em><a href='B:470 24:23'>Mat 24:23</a></em> " 'Look here' or 'Look there'". For the Kingdom of God a title of Messiah is amongst you::. They shall say to you in the final tribulation, 'See here' or 'See there' this again is <em><a href='B:470 24:23'>Mat 24:23</a></em>; <em><a href='B:470 24:26'>Mat 24:26</a></em>; go not after them, nor follow them <em><a href='B:470 24:26'>Mat 24:26</a></em> "Go not forth::. believe it not". For as the lightning that lightens out of the one part of Heaven and shines unto the other part under Heaven, so shall also the Son of Man be in His day::. they shall desire to see one of the days of the Son of Man". The connection would suggest that as the Lord stood amongst them, He was the Son of Man in His day. Those who accepted Him as Messiah were accepting His 'coming' to them. For those who did not, and who argued about whether or not He fulfilled all the prophecies they were analysing "with observation", He would 'come' unmistakably, but in judgment.</p><p><em>So shall the coming of the Son of Man</em>&nbsp;<em>be</em>- No more doubt can be allowed that the&nbsp;<em>parousia</em>&nbsp;is visible and not invisible. The Lord is here specifically warning against any idea that His&nbsp;<em>parousia</em>&nbsp;is somehow invisible. Jehovah's pseudo-Witnesses and preterists need to take this far more seriously. The point must be driven home that&nbsp;<em>parousia&nbsp;</em>always&nbsp;refers to the physical presence of a person:&nbsp;&nbsp; There is another Greek word frequently translated 'coming' which is more flexible in meaning, but&nbsp;<em>parousia</em>&nbsp;means 'a literal being alongside', and is always used in that way:-<br/>-&nbsp; "As the lightning cometh out of the east::. so shall also the&nbsp;<em>coming</em>&nbsp;(<em>parousia</em>) of the son of man be” (<em><a href='B:470 24:27'>Mat 24:27</a></em>).<br/>-&nbsp; "The day that Noe entered into the ark::. the flood came::. so shall also the coming of the son of man be" (:38,39).</p>


text:
<p>24:28&nbsp;<em>Wherever the carcase is</em>- This whole verse has various possible interpretations which each seem to me to have things to commend them and yet also their own problems. The key word is "For". This verse is an expansion upon the Lord's teaching that His coming will be visible, will be as the lightning of judgment upon those who have not "gone forth" to Him, and no credence should be given to any claims He has come invisibly. The Lord may be likening His coming to the coming down from the sky of eagles upon the carcase- of Israel. This could have had an AD70 fulfilment in the 'eagles' of the Roman legions, just as Yahweh's Old Testament 'comings' in judgment upon Israel were at the hands of the Babylonian and Assyrian armies. But the final coming of Divine judgment will be in the literal, personal coming of God's Son to earth in judgment. The same Greek word translated "where" is found in <em><a href='B:480 13:14'>Mar 13:14</a></em> - the abomination of desolation will stand "<em>where</em>&nbsp;it ought not". It could be that this location on the temple mount is what the Lord has in view. This is where He will come down in judgment. Upon the very location He was then standing upon with the disciples, the pride and glory of an apostate Judaism. It was already no more than a carcase in God's eyes. The temple was "where s:w. the Jews always resort" (<em><a href='B:500 18:20'>Joh 18:20</a></em>). The carcase or dead body may not necessarily refer to Israel. If we take <em><a href='B:730 11:8-9'>Rev 11:8-9</a></em> as an expansion of the Olivet prophecy, we find the same Greek word used about the dead bodies of the faithful remnant who share their Lord's death in Jerusalem and lay exposed for three days- perhaps literal days. The metaphor of the eagles coming speaks of&nbsp;Divine judgment from Heaven, ultimately in the personal coming of Christ to earth. In this case, the eagles would come because of the dead bodies / carcase of those who had died the death of Christ in Jerusalem in the final tribulation. The Greek word for "carcase",&nbsp;<em>ptoma</em>, literally means 'a fallen one', and is from the verb&nbsp;<em>pipto</em>, to fall. And this word is used about the fall of Jerusalem- also in Revelation 11. The city "fell" (<em><a href='B:730 11:13'>Rev 11:13</a></em>), just as Jerusalem was to "fall by the edge of the sword" (<em><a href='B:490 21:24'>Luk 21:24</a></em>).</p><p>It’s possible that the Lord intended us to understand the carcase as Jerusalem, and the vultures as the latter day invaders of Israel (<em><a href='B:300 4:13'>Jer 4:13</a></em>):&nbsp; Or it has been suggested by Harry Whittaker that “If you (my disciples) show yourselves to be spiritually a carcase (as in <em><a href='B:730 3:1'>Rev 3:1</a></em>), you will certainly find yourselves the prey of these "vultures," the false teachers”. The question is similar to that in <em><a href='B:490 17:37'>Luk 17:37</a></em>, where this is said is in answer to the question: "Where, Lord?”. This may not necessarily mean ‘<em>to&nbsp;</em>where’. That the Roman invasion of AD67-70 was a detailed fulfilment of some parts of the Mosaic prophecies of curses for disobedience is well known and chronicled:&nbsp; Our Lord's quotation of <em><a href='B:50 28:26'>Deu 28:26</a></em> in here in :28 ("your carcases shall be meat unto the fowls of the air") is confirmation of this.</p><p><em>There will the eagles gather together</em>- I suggested under&nbsp;<em>For where the carcase is&nbsp;</em>that this may refer to the coming of Christ down from Heaven in judgment upon either the carcase of Israel, or for the sake of the carcases of the slain believers. The Greek for "eagle",&nbsp;<em>aetos</em>, literally means 'one of the air&nbsp;<em>aer</em>', and&nbsp;<em>aer</em>&nbsp;is used of how the Lord Jesus will come in the "air"&nbsp;<em>aer</em>&nbsp;with the faithful in judgment (<em><a href='B:590 4:17'>1Th 4:17</a></em> - note that this part of 1 Thessalonians is full of allusion to the Olivet prophecy). This would be the pouring out of the seventh vial into "the air"&nbsp;<em>aer</em>, when finally "It is done" (<em><a href='B:730 16:17'>Rev 16:17</a></em>):&nbsp;</p><p>The Lord's usage of similar language in <em><a href='B:490 17:37'>Luk 17:37</a></em> must, however, be given its due weight. There the Lord speaks of the gathering of the eagles in terms of explaining how His people will be gathered to Him and judgment. The same word for 'gather' is used repeatedly for the gathering of the faithful in the last days (<em><a href='B:470 3:12'>Mat 3:12</a></em>; <em><a href='B:470 13:30'>Mat 13:30</a></em>; <em><a href='B:470 25:26'>Mat 25:26</a></em>; <em><a href='B:470 25:32'>Mat 25:32</a></em>; <em><a href='B:500 15:6'>Joh 15:6</a></em>). Most notably, we find it used in <em><a href='B:590 4:14'>1Th 4:14</a></em>, comforting the believers that God will at the last day 'gather' the dead believers at the last day (AV "will God&nbsp;<em>bring</em>&nbsp;with Him"). This will be the "gathering together unto Him" (<em><a href='B:600 2:1'>2Th 2:1</a></em> s:w:). This is all impressive evidence that the language of 'gathering' is used about the gathering of the believers to Christ at His coming, and according to <em><a href='B:590 4:16-17'>1Th 4:16-17</a></em> this will involve a literal being snatched away from persecution, according to the Olivet prophecy. Just as the believers will be led / gathered to human judgment seats (<em><a href='B:480 13:11'>Mar 13:11</a></em>,&nbsp;<em>ago</em>), gathered / lead / brought&nbsp;<em>ago</em>&nbsp;before human kings (<em><a href='B:490 21:12'>Luk 21:12</a></em>), so they will be gathered to the judgment seat of Christ the King&nbsp;<em>sun-ago</em>:&nbsp;</p><p>The Lord responds to the question about how we will get to judgment by saying that eagles fly to where the body Is. It’s possible to interpret eagles as Angels- e:g. <em><a href='B:730 8:13'>Rev 8:13</a></em> speaks of an Angel flying through the sky in the last day, crying ‘woe’- the Greek&nbsp;<em>ouai</em>&nbsp;would’ve been understood as an imitation of the noise an eagle makes. And there are other links between Revelation 8 and Matthew 24. So perhaps the Lord’s answer was that we are not to worry about getting there, as our Angels will take us to judgment. <em><a href='B:450 14:5'>Zec 14:5</a></em> speaks of the coming of the Lord Jesus “and all the holy ones with him”. But it is applied to the believers in <em><a href='B:590 3:13'>1Th 3:13</a></em> and to the Angels in <em><a href='B:600 1:7'>2Th 1:7</a></em>. In this sense, the believers come with their Angels to judgment; but because the process happens in a moment of time, it appears that in fact Jesus returns with the faithful. This is why elsewhere the Lord Jesus is described as returning both with Angels (<em><a href='B:470 16:27'>Mat 16:27</a></em>; <em><a href='B:470 25:31'>Mat 25:31</a></em>; <em><a href='B:490 9:26'>Luk 9:26</a></em>) and with the saints (<em><a href='B:730 19:14'>Rev 19:14</a></em> cp. 17:14).</p><p>One of the well known shames of crucifixion was that the body was pecked by birds, even before death occurred. The idea of an uncovered body attracting birds (i:e. the believers) would have been readily understood as a crucifixion allusion. Whilst this may seem an inappropriate symbol, it wouldn’t be the only time the Bible uses language which we may deem unfitting. Consider how <em><a href='B:230 78:65-66'>Psa 78:65-66</a></em> likens God to a drunk man awakening and flailing out at His enemies, striking them in the private parts. I always have to adjust my specs and read this again before I can really accept that this is what it says. So in <em><a href='B:470 24:28'>Mat 24:28</a></em>, the Lord seems to be responding to the disciples’ query about the physicalities of the future judgment by saying that in reality, His crucifixion would in essence be their judgment, and this is what they should rather concern themselves with. They would gather together unto it and through this know the verdict upon them, all quite naturally, as eagles are gathered by natural instinct to the carcass. The thief on the cross wanted the Lord to remember him for good at judgment day. Yet He replied that He could tell him today, right now, the result of the judgment- the thief would be accepted. It’s as if the Lord even in that agony of mind and body… realized keenly that He, there, that fateful afternoon, was sitting in essence on the judgment throne. And for us too, the Lord on Calvary is our constant and insistent judge. It could even be that when the Lord told the Sanhedrin that they would see the son of man coming in judgment (<em><a href='B:480 14:62'>Mar 14:62</a></em>), He was referring to the cross. For how will they exactly see Him coming in judgment at the last day?</p>


text:
<p>24:29&nbsp;<em>But immediately after the tribulation of those days</em>- The phrase&nbsp;<em>eutheos meta&nbsp;</em>doesn’t necessarily have to mean ‘and then, after that’, in a chronological sense (although it can mean that). It could refer to things going on at the same time,&nbsp;<em>meta&nbsp;</em>the tribulation. The tribulation is that spoken of in :21 “Then shall be great tribulation”. Verses 22-28 are therefore a parenthesis, developing the theme that false Christs shall appear, but we should not be taken in by them because the Lord’s coming will be literally visible and crystal clear to all. The “tribulation” will be “immediately” followed by the Lord’s return. Yet the “tribulation” of :21 was clearly initially relevant to the destruction of the temple in AD70. There was a rescheduling of the Divine program, just as has happened so often in prophetic history, not least in the promised restoration of the Kingdom not happening after the 70 years in Babylon.</p><p>“The tribulation” is explained in Luke’s record as being Jerusalem being “trodden down of the Gentiles, until the times of the Gentiles are fulfilled” (<em><a href='B:490 21:24'>Luk 21:24</a></em>). After this, in Luke’s record, there are the signs in sun, moon and stars which Matthew’s record also describes- as coming “immediately&nbsp;<em>meta</em>&nbsp;the tribulation”. The "times of the Gentiles" (<em><a href='B:490 21:24'>Luk 21:24</a></em>) appear to refer to the time of Gentile domination of Jerusalem, and yet it is reapplied to refer to the time of Gentile opportunity to learn the Gospel, according to how Paul alludes to it in <em><a href='B:520 11:25'>Rom 11:25</a></em>. And yet the application to Jerusalem’s tribulation may remain true ultimately, in the very last days. For the allusion is to <em><a href='B:450 12:3'>Zec 12:3</a></em>:"In that day will I make Jerusalem a burdensome stone for all people (i:e. all around Israel, as this often means):&nbsp; all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it". The Septuagint renders the first phrase as "a stone trodden down by the Gentiles", clearly alluded to by Jesus in His description of Jerusalem being captured by the Gentiles (<em><a href='B:490 21:24'>Luk 21:24</a></em>):&nbsp;&nbsp; Those who are 'gathered together' against Jerusalem must be the Arabs, according to the Zechariah context. The rejected likewise will be burdened with a heavy stone (<em><a href='B:470 18:6'>Mat 18:6</a></em>), showing that they will share the judgments of Israel's enemies. It may well be that the "all" which will be fulfilled in <em><a href='B:490 21:32'>Luk 21:32</a></em> is to be equated with "the times of the Gentiles" being fulfilled (<em><a href='B:490 21:24'>Luk 21:24</a></em>). "Jerusalem shall be trodden down of the Gentiles" for three and a half years, until the times of the Gentiles are fulfilled. 'Jebus', the old name for Jerusalem, means 'downtrodden'. This&nbsp;hints that the liberation of Jebus at the beginning of David's reign was seen by Christ as typical of the time when He would liberate Jerusalem from downtreading, at his return. This suggests that the times of Gentile domination of Jerusalem are to be ended by the establishment of the Kingdom at Christ's second coming; we are yet to see, therefore, a Gentile domination of Jerusalem before Christ's coming.</p><p>The Lord predicted that the final tribulation- which He says is that prophesied in Daniel- would be followed “immediately” by His return. The evil man who places the desolating abomination meets his end in war (<em><a href='B:340 11:45'>Dan 11:45</a></em>)- just as the same individual does in <em><a href='B:340 8:23'>Dan 8:23</a></em>. And this leads in to the resurrection and judgment at the Lord’s return (<em><a href='B:340 12:1-2'>Dan 12:1-2</a></em>). So the Lord’s own interpretation of Daniel 11 leaves us with no doubt that the whole section about the abomination and the individual responsible for it applies to our last days. Any partial fulfilment it may have had in Antiochus Epiphanes, Nero or Titus only makes those men prototypes of the final abuser yet to come:&nbsp;</p><h4>It is at this time,&nbsp;<em>after</em>&nbsp;the fall of Jerusalem, that we read of “the sea and the waves roaring” (<em><a href='B:490 21:25'>Luk 21:25</a></em>). There are many prophecies in Jeremiah and Ezekiel of Babylon being at war with the Arab nations who supported her in the attack on Jerusalem, e:g. concerning Ammon (<em><a href='B:330 21:20'>Eze 21:20</a></em>) and Tyre (<em><a href='B:330 26:7'>Eze 26:7</a></em>):&nbsp;Ammon is mentioned as&nbsp;<em>escaping&nbsp;</em>out of the hand of the king of the North during his invasion of Israel and Jerusalem (<em><a href='B:340 11:41'>Dan 11:41</a></em>):&nbsp; This shows that there will be much inter-semitic conflict both before and during Israel's prolonged desolation period. "The sea and the waves roaring" at the time of Israel's final suffering (<em><a href='B:490 21:25'>Luk 21:25</a></em>) is a figure taken from <em><a href='B:300 49:23'>Jer 49:23</a></em> concerning the nations around Israel being like the troubled sea in their fighting with each other. However, the outstanding conflicts will be temporarily forgotten in the last days to concentrate on a combined push against Jerusalem:&nbsp;But once this is captured, the old rivalries will suddenly violently surface, which is how God will destroy the invaders and save the righteous remnant who are still barely alive in the sewers and basements of Jerusalem. It seems that the beasts of Daniel 7 are only different aspects of the one great beast which finally emerges. Daniel sees them all come up together after the waves of the sea are troubled (<em><a href='B:340 7:3'>Dan 7:3</a></em>), connecting with the Lord's description of the last day powers around Israel in the same way (<em><a href='B:490 21:25'>Luk 21:25</a></em>).</h4><p><em>The sun shall be darkened</em>- After the tribulation, as it was when Jesus died (<em><a href='B:490 23:45'>Luk 23:45</a></em> s:w:). Israel’s tribulation will make them understand what He went through. The context has been the Lord’s insistence that His coming will be obviously visible, like lightening in the sky, and the reference to “the sign of the Son of Man in Heaven” / the sky (:30) would suggest that a literal sign in the sky is what the Lord has in mind. The allusion to the crucifixion would also require a literal element of fulfilment. The additional information given in <em><a href='B:730 8:12'>Rev 8:12</a></em>; <em><a href='B:730 9:2'>Rev 9:2</a></em> suggests that this darkening of sun and stars happens progressively, although that may be over a period of only a few literal days. There are reports of such signs being seen over Jerusalem in the lead up to AD70, the appearance of comets etc. However it seems to me that Josephus had access to the Olivet prophecy and some of the wording of his historical claims is so similar to the Lord’s words that I personally doubt the degree of real fulfilment that was going on; rather do I suspect he was consciously alluding to the Lord’s words and wishing to see them fulfilled in the history he was recording. That is not the same thing as AD70 actually fulfilling in detail the Olivet prophecy.</p><p><em>The sun shall be darkened and the moon shall not give her light</em>- Joseph's dream clearly identifies these symbols as representing Israel. The passages which make this same identification are many: <em><a href='B:10 37:9-10'>Gen 37:9-10</a></em>; <em><a href='B:10 15:5'>Gen 15:5</a></em>; <em><a href='B:10 22:17'>Gen 22:17</a></em>; <em><a href='B:370 8:8-10'>Amo 8:8-10</a></em>;&nbsp; <em><a href='B:400 3:6'>Mic 3:6</a></em>; <em><a href='B:260 6:10'>Son 6:10</a></em>; <em><a href='B:290 24:23'>Isa 24:23</a></em>; <em><a href='B:300 33:20-26'>Jer 33:20-26</a></em>; <em><a href='B:360 2:10'>Joe 2:10</a></em>, <em><a href='B:360 2:30-32'>Joe 2:30-32</a></em>; <em><a href='B:360 3:15'>Joe 3:15</a></em>; <em><a href='B:510 2:20'>Act 2:20</a></em>; <em><a href='B:730 6:12'>Rev 6:12</a></em>; <em><a href='B:730 8:12'>Rev 8:12</a></em>; <em><a href='B:730 12:1'>Rev 12:1</a></em>. <em><a href='B:300 31:35-36'>Jer 31:35-36</a></em> is likely the Old Testament passage the Lord specifically had in mind: "Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divides the sea when the waves thereof roar; the Lord of hosts is his name. If those ordinances depart from before me, saith the Lord then the seed of Israel also shall cease from being a nation before me for ever". Only here do we find "sun, moon, and stars" combined with "sea and waves roaring" as in the Olivet prophecy in Luke 21:&nbsp; In Luke He spoke of "On the earth distress of&nbsp;<em>nations&nbsp;</em>(Gentile nations causing distress in the earth / land of Israel) with perplexity… men's hearts failing them for fear and for looking after those things which are coming on the earth (or land, of Israel)”. The Greek word translated "perplexity" is used in the LXX concerning the final tribulation of Israel (<em><a href='B:30 26:16'>Lev 26:16</a></em>; <em><a href='B:50 28:22'>Deu 28:22</a></em>; <em><a href='B:290 5:30'>Isa 5:30</a></em>; <em><a href='B:290 8:20'>Isa 8:20</a></em> LXX):&nbsp;</p><p>"Immediately after the tribulation::. shall all the tribes of the earth (land- of Israel) mourn, and then shall they see the Son of Man coming" (:29,30) is followed immediately by the fig tree parable. The chronology seems clear- a tribulation, repentance of Israel (note the allusions to the mourning of Zechariah 12, 13), and then the second coming, with the fig tree parable about the repentance of Israel added as a footnote to this part of the prophecy.</p><p><em>And the stars shall fall from heaven and the powers of the heavens shall be shaken</em>- The Greek phrase is used only elsewhere in <em><a href='B:730 6:13'>Rev 6:13</a></em>. This vision is clearly an expansion upon the Olivet prophecy. There, the stars fall “as a fig tree casts her unripe figs”. This too is the language of the Olivet prophecy (24:32). The lack of spiritual maturity in Israel is related to the stars of Israel- see on&nbsp;<em>Sun::. moon::. stars</em>&nbsp;falling. The appearance of comets would certainly give the impression of falling stars, and I suggest that the main fulfilment will be in terms of things visibly seen in the sky, as hard proof to all the world that the Lord Jesus is returning.</p><p>The events of judgment day will be a ‘shaking’ of the world, including the faithful (<em><a href='B:490 6:48'>Luk 6:48</a></em> the house built on the rock could not be “shaken”, s:w:). <em><a href='B:650 12:26-27'>Heb 12:26-27</a></em> surely allude here, saying that just as the earth shook when the old covenant was instituted, so the “heavens” would also be shaken. The suggestion of the context is that this day of shaking both heaven and earth was almost upon the readership- who were Hebrews, Jewish Christians.</p>


text:
<p>24:30&nbsp;<em>And then the sign of the Son of Man shall appear in heaven</em>- Matthew began his Gospel with the same word and idea, speaking of the 'appearance' of the star which heralded the coming of the Son of Man (2:7). The Lord has just used the same word in speaking of how His coming would be as the lightning shines or appears in the sky (:27). This, along with the allusion to the star seen by the wise men, encourage us to think of this final "sign of the Son of Man" as a literal appearance in the sky, strengthening our suggestion that the signs in the sun, moon and stars in :29 are likewise to be interpreted literally. <em><a href='B:500 1:5'>Joh 1:5</a></em> perhaps puts all this in more spiritual terms by likening the Lord to a light shining s:w. "appear" in Jewish darkness, unperceived. Now is the day to perceive Him as He is, rather than too late at His return. These signs of the Lord's return will be in the sky for the world; the faithful will have already dropped all and fled, to Him, knowing He has come. How they will be called to go forth to meet Him isn't altogether clear, although <em><a href='B:680 1:19'>2Pe 1:19</a></em> uses the same word translated "appear" in speaking of how when the day of His coming dawns, i:e. begins, the day star will arise shining brightly in our hearts:&nbsp;</p><p>As noted earlier, it was exactly such a visible sign that the disciples and the Jews wanted in order to know Jesus was Messiah and that He had returned (see on :23). The Lord had explained at least twice that no such sign would be given. But now He is saying that all too late, such a sign would be given. For now, we are to believe without such signs written up in the sky. If "the sign of the son of man" which appears over Israel and leads the tribes of Israel to mourn in repentance is a literal vision of the Angel-cherubim, then this has a basis in Jacob seeing the Angelic vision in the time of his distress.</p><p><em>Then all the tribes of the earth</em>- "Tribes",&nbsp;<em>phule</em>, is used exclusively of the tribes of Israel, until the references in Revelation to people of all nations, tribes and languages having representatives who were redeemed, being under the power of the beast etc. Even those references could be understood as referring to the tribes of Israel, along with the nations of the Gentile world. But "the earth" often refers to the land, of Israel. And the idea of tribes mourning is clearly referring to the prophecy of <em><a href='B:450 12:10-14'>Zec 12:10-14</a></em> that the tribes of Israel will mourn when they see the once crucified Christ, still with the marks in His body testifying to His crucifixion. <em><a href='B:730 1:7'>Rev 1:7</a></em> uses the same language. Israel will finally all repent when they see the sign of the Son of Man- and then, He will return literally and visibly in the clouds. The call of John the Baptist and the Lord's own preachers had been for Israel to "mourn" in repentance (<em><a href='B:470 11:17'>Mat 11:17</a></em>). This they had not done as intended, but they shall do so at His actual return. They who had laughed in this life will mourn then in rejection (<em><a href='B:490 6:25'>Luk 6:25</a></em>; <em><a href='B:660 4:9'>Jas 4:9</a></em>); their repentance will be too late. Another possibility is that the impenitent amongst Israel will die in the final tribulation as outlined in Zechariah 14, and these who mourn are those who repent and are accepted; for <em><a href='B:450 12:14'>Zec 12:14</a></em> adds the detail that the tribes who mourn will be those "that remain", who are so the Hebrew means 'the remnant'. But see below on&nbsp;<em>They shall see:&nbsp;</em>&nbsp;</p><p><em>Shall mourn, and they shall see</em>- A play on words in the Greek:&nbsp;<em>kopsontai::. opsontai</em>&nbsp;. The intention of this paronomasia is that Israel’s repentant mourning is directly related to their seeing Him in the sense that His visible return only happens once they repent. When “all the tribes of the earth / land mourn in repentance… then shall they see the Son of man coming”. Some in Israel must repent before Christ returns. The Lord refers to this in speaking to the Jews who crucified Him: "You shall see s:w. the Son of Man::. coming in the clouds of Heaven" (<em><a href='B:470 26:64'>Mat 26:64</a></em>). They would see that all too late, as part of the process of their condemnation- to realize it was all true, and it is too late to do anything about it. This is why the pronouns change from “they” here to “you” when talking again to the faithful disciples in :33. The Lord had earlier used the same idea, in saying that that group would only "see" Him again when they said "Blessed is He that comes in the name of the Lord" (<em><a href='B:490 13:35'>Luk 13:35</a></em>). They would see that and say that all too late. The Lord's words clearly suggest they of that generation would see His return in glory. But His coming was delayed, and they did not. But they will at the last day, for they will be resurrected to face judgment and condemnation. The chronological issues need not worry us too much- i:e. when will they be resurrected, at precisely what point on the timeline of these events. The meaning of time will surely be collapsed around the Lord's return. This will be the final fulfilment of the prophecy that they shall look upon Him whom they pierced and mourn (<em><a href='B:730 1:7'>Rev 1:7</a></em>; <em><a href='B:500 19:37'>Joh 19:37</a></em>; "look" is s:w. "see" here in <em><a href='B:470 24:30'>Mat 24:30</a></em>). The invitation of course is to look upon the crucified Christ now and mourn in repentance; for we shall have to do this one way or the other, either now in repentance, or too late in condemnation.</p><p>The foolish virgins want to go to buy oil; they make a foolish excuse, seeing the shops were evidently shut. These are those who mourn and wail when they see the sign of the Son of Man (<em><a href='B:470 24:30-31'>Mat 24:30-31</a></em> cp. <em><a href='B:730 1:7'>Rev 1:7</a></em>). They want to hide from Him, as Adam and the rejected of <em><a href='B:730 6:16'>Rev 6:16</a></em>. Then they compose themselves and go to meet Him, persuading themselves that they will be accepted by Him (because later they are surprised).</p><p><em>The Son of man coming on the clouds of heaven</em>&nbsp;- <em><a href='B:340 7:14'>Dan 7:14</a></em>. The language of clouds and then Angels (:31) is reminiscent of the Lord’s ascension, at which the Angels promised His return “in like manner”; and the same language is used of His return in <em><a href='B:510 1:7'>Act 1:7</a></em>. This precludes any invisible ‘coming’ in AD70. Rather than thinking that the Lord somehow ‘came’ in AD70 in some metaphorical manner, I would suggest that the literal language is such that we can only conclude that His literal return has been delayed. Otherwise we end up forcing the obviously literal into the metaphorical.</p><p>The moment of the second coming (:27&nbsp;<em>parousia</em>) is likened to a flash of lightning and the beginning of rain at the time of Noah's flood:&nbsp;&nbsp; This makes any application of&nbsp;<em>parousia</em>&nbsp;to the prolonged series of events in A:D. 69/70 at least tenuous when compared to the obvious application to the moment of the second coming:&nbsp;&nbsp; There are many links between Matthew 24, 25 and 1 Thessalonians 4, 5 which have been tabulated by several expositors. According to these connections, the Lord's 'parousia' mentioned in Matthew 24 is interpreted by Paul as referring to the literal second coming (<em><a href='B:470 24:30-31'>Mat 24:30-31</a></em> = <em><a href='B:590 4:15-16'>1Th 4:15-16</a></em>). In view of all this, it is desirable to interpret the 'coming' of the Lord in Matthew 24 as referring to the literal presence of Christ at His return, although this is not to rule out any primary reference to the events of A:D. 70:&nbsp;Indeed I would argue that since&nbsp;<em>parousia</em>&nbsp;means a literal presence, it’s not the case that the prophecy received a primary fulfilment in AD70; rather is it that the literal return of Christ was intended then, but was rescheduled. At best, the&nbsp;<em>parousia</em>&nbsp;element of the predictions had no partial fulfilment in AD70. The flow of the prophecy is indicated by the repetition of words like "then" : "<em>Then</em>&nbsp;shall they deliver you up:::&nbsp;<em>then</em>&nbsp;shall many be offended:::&nbsp;<em>then</em>&nbsp;shall the end come:::&nbsp;<em>then</em>&nbsp;let them which be in Judea:::&nbsp;<em>then</em>&nbsp;shall be great tribulation:::&nbsp;<em>then</em>&nbsp;if any man shall say unto you, Here is Christ:::&nbsp;<em>immediately after the tribulation of those days</em>&nbsp;("in<em>&nbsp;those days</em>, after that tribulation", <em><a href='B:480 13:24'>Mar 13:24</a></em>):::&nbsp;<em>then</em>&nbsp;shall appear the sign of the Son of man:::&nbsp;<em>then</em>&nbsp;shall all the tribes of the earth mourn, and they shall see the son of man coming" (Matthew 24). There is no suggestion here of any break in application, from AD70 to the last days. If the reference to Christ coming in glory with the Angels is accepted as referring to the last days, but the earlier verses of the prophecy to AD70 alone, we have to find the point where Christ breaks from AD70 to the last days. And I would suggest such a point cannot be found.</p><p><em>"</em>In the clouds" clearly alludes to His ascension in clouds, and the promise that He would return "in like manner" (<em><a href='B:510 1:11'>Act 1:11</a></em>), presumably meaning in clouds to the same Mount of Olives. Again we are invited to understand these as literal clouds, just as the signs in the heavenly bodies of :29 are likewise to be understood. At His coming, the figurative will pass away and planet earth and those who dwell upon it will be faced with the ultimate reality- the personal, literal coming of God's Son to earth.</p><p><em>With power and great glory</em>- The very words used by the Lord in the model prayer of <em><a href='B:470 6:13'>Mat 6:13</a></em> concerning the power and glory of the Kingdom of God. The coming of the Lord to establish the Kingdom is clearly yet future and did not occur in AD70. This is the time when “the Son of Man shall come in the glory s:w. of His Father with His angels, and then shall He repay every man according to his deeds” (<em><a href='B:470 16:27'>Mat 16:27</a></em>; <em><a href='B:470 25:31'>Mat 25:31</a></em>). Likewise, this is “the regeneration when the Son of Man shall sit on the throne of his glory s:w:, and you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (<em><a href='B:470 19:28'>Mat 19:28</a></em>). Such a judgment and coming with Angels never occurred in AD70. John’s equivalent of this is to emphasize that in essence, the believers behold Christ’s glory now, insofar as they perceive the wonder and moral pinnacle of His achievement for us on the cross (<em><a href='B:500 17:24'>Joh 17:24</a></em>). <em><a href='B:580 3:4'>Col 3:4</a></em> teaches that “When Christ who is our life i:e. our basis of resurrection shall appear, then shall we also appear with Him in glory”. His coming in glory will be ours, in that we will have been snatched away to meet with Him and will come with Him to Zion. And yet the next verse speaks as if now, at this point, the Angels are sent to gather the elect. But these chronological discrepancies are no real issue for the believer if we accept that the meaning of time must be changed around the time of Christ’s coming, as must the meaning of space if Einstein’s theory of relativity is correct. This would explain all practical concerns about space and time issues relating to the day of judgment. Another window on the apparent chronological discrepancies is the consideration that there are various possible potential scenarios, which will work out according to the speed and nature of the spiritual response of both natural and spiritual Israel.</p>


text:
<p><em><a href='B:470 24:31'>Mat 24:31</a></em>&nbsp;<em>And he shall send forth his angels</em>- The preachers of His Gospel are His messengers / ‘angels’ reaping in the harvest and proclaiming God’s victory. And yet these are the very things which the Angels are described as doing in the last day (<em><a href='B:480 13:27'>Mar 13:27</a></em>; <em><a href='B:730 14:6-14'>Rev 14:6-14</a></em>). Yet we are doing it right now. In the preaching of the Gospel, we are sharing with the Angels in their work. We’re in tandem with them. The nature of our response to the Gospel when we hear it in this life is essentially our response to the call to judgment at the last day. The very same Greek words translated “Send… Angels” are to be found in the description of John the Baptist being sent to gather men to the Lord Jesus: “I send My messenger before Your face” (<em><a href='B:470 11:10'>Mat 11:10</a></em>). The idea is clearly that those who had responded to John’s message of repentance and faith in Christ’s forgiveness have in essence already been gathered for the Kingdom. And yet Israel generally had stoned those sent s:w. unto them (<em><a href='B:470 23:37'>Mat 23:37</a></em> - the Lord said this introducing the Olivet prophecy).</p><p><em>With a great sound of a trumpet</em>- The trumpet associated with the Lord’s second coming in <em><a href='B:730 11:15'>Rev 11:15</a></em>? The trumpet associated with our change to immortality in <em><a href='B:530 15:52'>1Co 15:52</a></em>, “the trump of God” associated with the resurrection and gathering in <em><a href='B:590 4:16'>1Th 4:16</a></em>.</p><p><em>And they shall gather together his elect</em>- Alluded to in <em><a href='B:600 2:1'>2Th 2:1</a></em> "our gathering together unto Him". However, a case can be made that the believers are already with Christ when He comes in the clouds. Therefore the “elect” could possibly refer specifically to natural Israel rather than the believers. If the reference is to the believers, this creates a chronological issue- although see on <em><a href='B:470 24:30'>Mat 24:30</a></em>&nbsp;<em>Power and great glory</em>. The Angels will be sent out to gather together the elect, but Angels will also be ‘sent forth’ to “gather out of His Kingdom all things that offend, and them which do iniquity” (<em><a href='B:470 13:41'>Mat 13:41</a></em>). It seems that this ‘gathering out’ will be achieved by the more positive ‘gathering together’ of the faithful. The point of gathering is the point of division between good and bad; our response to the certain news that ‘He’s back’ will decide the outcome of our judgment. Those wise virgins who go forth to meet Christ immediately are therefore those who will be "caught up together" with the faithful believers who will have been resurrected. Just as eagles mount up into the air and come down where the carcass is, so we will come to judgment. This will be when the Angels "gather together&nbsp;<em>his elect</em>" (<em><a href='B:470 24:31'>Mat 24:31</a></em>). They then "meet the Lord in the air" literally, perhaps connecting with <em><a href='B:730 11:12'>Rev 11:12</a></em>:&nbsp; "They (the faithful, persecuted saints of the last days) heard a great voice from heaven (cp. "the voice" of <em><a href='B:590 4:16'>1Th 4:16</a></em>) saying unto them, Come up (cp. "caught up::.") hither:&nbsp;&nbsp; And they ascended up to heaven in a cloud (cp. "caught up::. in clouds"); and their enemies beheld them":&nbsp;&nbsp; It may well be that <em><a href='B:730 11:12'>Rev 11:12</a></em> is speaking of the faithful Jewish remnant of the last days, who will be snatched away along with us.</p><p><em>From the four winds, from one end of heaven to the other- "</em>To the uttermost part of heaven"&nbsp;(<em><a href='B:480 13:27'>Mar 13:27</a></em>). Is this a reference to the believers being “caught away in clouds, into the air, for the purpose of meeting the Lord" (<em><a href='B:590 4:17'>1Th 4:17</a></em>)? It seems also an allusion to the lightning of :27. The Lord’s coming and His gathering of the elect is all in the same moment; and yet there are apparently various things which must occur all at the same time. The apparent contradictions in chronology need not worry us- see on :31&nbsp;<em>Power and great glory</em>.</p>


text:
<h4><em><a href='B:470 24:32'>Mat 24:32</a></em>&nbsp;<em>Now from the fig tree learn her parable</em>- <em><a href='B:490 13:6-9'>Luk 13:6-9</a></em> records another parable of the fig tree, upon which that in the Olivet prophecy is based. Jesus, the dresser of God's vineyard of Israel, came seeking spiritual fruit on the fig tree, for the three years of his ministry. Because of the lack of it, the tree was cut down. Christ said "Now (i:e. towards the end of the tribulation period?) learn a parable of the fig tree" (<em><a href='B:470 24:32'>Mat 24:32</a></em>). It is tempting to read this as effectively meaning 'Now learn&nbsp;<em>the</em>&nbsp;parable of the fig tree', seeing that the parable of the Olivet prophecy is so similar to the previous fig tree parable:&nbsp;&nbsp;</h4><p><em>When her branch has become tender</em>- The obvious connection in Jewish minds would be with Messiah as the pre-eminent branch of Israel (<em><a href='B:290 11:1'>Isa 11:1</a></em>; <em><a href='B:300 23:5'>Jer 23:5</a></em>; <em><a href='B:300 33:15'>Jer 33:15</a></em>; <em><a href='B:330 17:22'>Eze 17:22</a></em>; <em><a href='B:450 3:8'>Zec 3:8</a></em>; <em><a href='B:450 6:12'>Zec 6:12</a></em>). Luke 21 adds the detail that we are to look also at “all the trees”. A tender branch, all the trees, the Kingdom of God- these are all themes to be found in <em><a href='B:330 17:22-24'>Eze 17:22-24</a></em>: “Thus says the Lord Yahweh: I will also take of the lofty top of the cedar the dynasty of the house of David, and will set it. I will crop off from the topmost of its young twigs a tender one, and I will plant it on a high and lofty mountain. In the mountain of the height of Israel will I plant it the return of Christ to Mount Zion?; and it shall bring forth boughs, and bear fruit, and be a goodly cedar. Under it shall dwell all birds of every wing; in the shade of its branches shall they dwell this is the picture of Christ’s Kingdom- <em><a href='B:480 4:32'>Mar 4:32</a></em>. All the trees cp. “the fig tree and all the trees” of the field shall know that I, Yahweh, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish. I, Yahweh, have spoken and have done it”. This last verse was clearly in the Lord’s mind as He was led out to Golgotha (<em><a href='B:490 23:31'>Luk 23:31</a></em>). This clearly Messianic language is associated by the Lord with the beginnings of spiritual fruit on the fig tree of Israel. The fig tree has to identify with Him as Messiah, become itself the tender branch, before fruit can be seen upon it.</p><p>I mentioned earlier in this exposition the strong parallels between the Olivet prophecy and the upper room discourse. The equivalent of the fig tree parable is in <em><a href='B:500 15:1-6'>Joh 15:1-6</a></em>: “I am the true vine and my Father is the husbandman. Every branch in me that carries no fruit, he prunes away; and every branch that carries fruit, he cleanses it, that it may bear more fruit. Already you are clean because of the word which I have spoken to you. Abide in me and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, so neither can you, except you abide in me. I am the vine, you are the branches. He that abides in me and I in him, the same carries much fruit. For severed from me you can do nothing. If a man does not abide in me, he is thrown out as a branch and withers, and these are gathered and thrown into the fire, and they are burned”. <em><a href='B:520 11:19'>Rom 11:19</a></em> in turn alludes here by associating the cut off, rejected branches with natural Israel. The branches are the tree, which is Christ. That same identification of the branch and Christ is made here in <em><a href='B:470 24:32'>Mat 24:32</a></em>. Putting together these teachings, the implication would be that for the branches of Israel to again be fruitful, they must be grafted back in, seeing they have been cut off. And that is the very teaching of Romans 11. “When his branch is yet…” is an attempt to translate a difficult original text. The idea may be ‘If, so long as… the branch is tender, it can yield fruit’. The broken off branches must be grafted back in and only ‘so long as’ that is the case, they can bear fruit. In the first century context, the Lord may be urging Israel to bring forth spiritual fruit- whilst the branch is still tender, whilst it was still connected to the tree, and had not been broken off and burnt as Romans 11 envisaged happening. And yet Israel would not. Hence the Lord’s appeal to His listeners to&nbsp;<em>learn</em>&nbsp;this parable. And hence the manner in which He placed this teaching as the conclusion to the Olivet prophecy, because Israel’s repentance is the key precondition in His return. John 15 is saying the same thing by warning that once severed from Christ, then there would be no chance of bearing fruit.</p><p><em>And puts forth its leaves-&nbsp;</em>The fig tree was to "shoot forth" (<em><a href='B:490 21:30'>Luk 21:30</a></em>) or 'germinate' (Young), witnessed by its putting forth of leaves (<em><a href='B:480 13:28'>Mar 13:28</a></em>) and tender branches (<em><a href='B:470 24:32'>Mat 24:32</a></em>). When the fig tree puts forth leaves there are often immature, unripe figs amongst them. Thus Jesus inspected the fig tree outside Jerusalem to see if it had any fruit, and cursed it because it did not. It had “leaves only” (<em><a href='B:470 21:19'>Mat 21:19</a></em>), but now the Lord seems to be saying that the presence of leaves will be a sign of His return. The obvious point of connection with <em><a href='B:470 21:19'>Mat 21:19</a></em> would suggest that He becomes more and more acceptant of&nbsp;<em>any&nbsp;</em>sign of spirituality and response in Israel; rather like the parable of the great supper features an increasing desperation on the part of the King to accept anyone who is willing to say “yes” to the invitation. "The time of&nbsp;<em>figs</em>&nbsp;was not yet", i:e. it was not reasonable to find fully developed fruit on it. The fig tree referred to the nation of Israel; Jesus expected to find at least the beginnings of some spiritual fruit, but due to the chronic dearth of response to his message, Jesus cursed the nation and dried it up (<em><a href='B:480 11:13-14'>Mar 11:13-14</a></em>; <em><a href='B:480 11:20'>Mar 11:20</a></em>). This would lead us to interpret the putting forth of leaves on the fig tree as the signs of an initial repentance and indication that real spiritual fruit is developing. It may well be that the whole of the Olivet prophecy has reference to a final three and a half year tribulation of the believers just prior to the second coming, and that during this time there will be a period of zealous witnessing to both Jews and Gentiles. This fits into place with the fig tree parable; this preaching starts to produce some degree of response from Israel, and then "all (is) fulfilled" in the full manifestation of Christ's Kingdom. The parable says that as surely as Summer follows Spring, so those who see the blossoming of the fig tree in the parable, will see the Kingdom. Maybe this is to be taken literally; there may be a literal gap of a few weeks/months (as between Spring and Summer) between the first signs of Jewish repentance, and all being fulfilled. It may well be that the "all" which will be fulfilled in <em><a href='B:490 21:32'>Luk 21:32</a></em> is to be equated with "the times of the Gentiles" being fulfilled (<em><a href='B:490 21:24'>Luk 21:24</a></em>). The Greek&nbsp;<em>kairos&nbsp;</em>translated “times” is also translated “opportunity”; the Gentiles’ opportunity to hear the Gospel is fast running out. There will be a call to Israel to repent in the last days, and a remnant will respond. This Elijah ministry and maybe our present witness to Jewry prepares the way for this? must occur “before the coming of the great and dreadful day of the Lord”. We could interpret the putting forth of leaves on the fig tree as the signs of an initial repentance and indication that real spiritual fruit is developing.</p><p><em>You know</em>- Luke 21 “you know in your own selves”. Seeing the repentance of Israel will lead to the faithful perceiving that the end is near. This perhaps alludes to the same idea as in <em><a href='B:680 1:19'>2Pe 1:19</a></em>, that the day star shall arise in the hearts of the believers just before the Lord comes:&nbsp;</p><p><em>That the summer is near</em>- One way to look at this is that summer stood for harvest, obviously so in this context of fruit on a fig tree. But harvest was clearly a metaphor for judgment upon Israel, which is the context and burden of the Olivet prophecy. The Lord has lamented that the fig tree of Israel has nothing but leaves- and because of that, He had uttered judgment upon her (<em><a href='B:470 21:19-20'>Mat 21:19-20</a></em>). So the Lord could be simply repeating this is parabolic terms. The judgment / harvest / Summer was to come upon the fig tree whilst she had only leaves and not fruit on her tender branch. And yet the language of ‘shooting forth’ Gk. germinating in <em><a href='B:490 21:30'>Luk 21:30</a></em> suggests that more than mere leaves are in view. Summer will only come once there is fruit to harvest. That seems the point:&nbsp;</p><p>The shooting forth of the fig tree is given as the special sign that the Lord will return (<em><a href='B:490 21:30'>Luk 21:30</a></em>). This must be understood in the context of the Lord coming to the fig tree in Mark 11; He sought for at least the beginnings of fruit shooting forth, but found only leaves. And therefore He cursed the fig tree. He evidently saw the shooting forth of the fig tree as a figure of Israel's acceptance of Him, however immaturely. Likewise the parable of <em><a href='B:490 13:6-9'>Luk 13:6-9</a></em> makes the same connection between fruit on the fig tree and repentance within Israel. "Learn a (the) parable of the fig tree" (<em><a href='B:470 24:32'>Mat 24:32</a></em>) may suggest that we are to understand the fig tree parable in the light of these other fig tree parables. And there are several OT links between fruit on the fig and spiritual fruit in Israel (<em><a href='B:400 7:1'>Mic 7:1</a></em> cp. <em><a href='B:470 7:15-16'>Mat 7:15-16</a></em>; <em><a href='B:350 9:10'>Hos 9:10</a></em>; <em><a href='B:420 3:17-18'>Hab 3:17-18</a></em>). When the branch of Israel “is now become tender”, i:e. immediately this happens, we are to know that the eternal Summer of God’s Kingdom is nigh (<em><a href='B:470 24:32'>Mat 24:32</a></em> RV). The tenderness of the branch is surely to be connected with the hard heart of Israel becoming tender through their acceptance of Jesus and the new covenant. When we see just the beginnings of Israel’s repentance, through a remnant responding, we are to know that “He is near, even at the doors” (<em><a href='B:470 24:33'>Mat 24:33</a></em> RV). All this evidence steers us away from the idea that the fig tree became tender through the re-establishment of the nation of Israel- and towards an understanding that this is all about Israel’s repentance.</p>


text:
<p><em><a href='B:470 24:33'>Mat 24:33</a></em>&nbsp;<em>Even so you also, when you see all these things</em>- The structure of the argument suggests that “these things” specifically refers to the shooting forth of the fig tree:</p><table><tr><td></p><h4><em><a href='B:470 24:32'>Mat 24:32</a></em></td><td><em><a href='B:470 24:33'>Mat 24:33</a></em></td><td></td></tr><tr><td>When Gk:&nbsp;<em>hotan</em></td><td>When Gk:&nbsp;<em>hotan</em></td><td></td></tr><tr><td>His branch is yet tender and puts forth leaves</td><td>You see all these things</td><td></td></tr><tr><td>You know Gk:&nbsp;<em>ginosko</em></td><td>You know Gk:&nbsp;<em>ginosko</em></td><td></td></tr><tr><td>That summer is near Gk:&nbsp;<em>eggus</em></td><td>That it is near Gk:&nbsp;<em>eggus</em>; <em><a href='B:490 21:32'>Luk 21:32</a></em> “That the Kingdom of God is near Gk:&nbsp;<em>eggus</em>”.</td><td></td></tr></table><p>The “Summer” meant ‘harvest’, and that was a metaphor for judgment. Verse 33 parallels this by saying that “it” is near. The “it” may well refer to the destruction of the temple, which is the context of the whole discussion; although <em><a href='B:490 21:32'>Luk 21:32</a></em> supplies “the Kingdom of God”. The Lord is bringing the discourse to a close by returning to the question which provoked it: “When shall these things be?”. And He appears to be saying in the first century context that so long as only leaves remained on the fig tree of Israel, then the Summer of harvest judgment upon her was going to come. And yet the Lord here is using language with two or more meanings, as Scripture often does. In the latter day context, He seems to be saying that once spiritual fruit is beginning on the Israel fig tree, then this is the ultimate sign that the ultimate end is near.</h4><p><em>Know that he is near- at the doors-</em>&nbsp;The idea of Christ at the door is repeated by the Lord Himself in <em><a href='B:730 3:19-20'>Rev 3:19-20</a></em> - where it means that Jesus is asking others to repent and turn to Him. Opening the door means the Lord has granted forgiveness- His being at the door implies surely that He is asking for repentance:&nbsp;<em>Epi&nbsp;</em>the doors can carry the sense of ‘about’ or ‘upon’, perhaps an allusion to the Angels of Passover night, which is such a strong type of the second coming. That would explain the plural “doors”. I suggested that Summer / harvest may refer to judgment; being ‘upon the doors’ may likewise suggest the Angel of Death in judgment. This would certainly fit the first century interpretation offered above- that while only leaves are on the fig tree branch, whilst it is still ‘tender’ and attached to the tree before it has been broken off in judgment, then Summer / harvest / judgment is coming for sure, in that very generation. But words have multiple meanings, and this fact is not ignored by God in the way the Bible is written, nor by His Son in the way He spoke. The allusion can equally be to the Passover Angel who as it were restrained the Angel of Death by hovering over the blood-sprinkled doors of the faithful. This would continue the ‘other’ usage of language by the Lord in the fig tree parable, which means that once there is some beginnings of spiritual fruit on the fig tree of Israel, then the repentance of that remnant will mean that the coming of the Lord is literally imminent and He stands&nbsp;<em>epi</em>&nbsp;the doors as the fulfilment of the Passover Angel.</p>


text:
<p><em><a href='B:470 24:34'>Mat 24:34</a></em>&nbsp;<em>Truly I say to you, This generation shall not pass away</em>- This is similar to the Lord’s teaching that some of His generation would not die until they had seen the coming of the Kingdom (<em><a href='B:480 9:1'>Mar 9:1</a></em>; <em><a href='B:490 9:27'>Luk 9:27</a></em>). His saying may not be linked directly to the fig tree parable, as if to say ‘The generation that sees the fig tree fruit will not pass away until…’. Rather He may be concluding His message by again making clear that the entire prophecy was going to come true in that generation. Seeing that lifespans were not much over 40 years at that time, even AD70 would not have seen many of that generation alive. He says elsewhere that the actual people He was speaking with would see these things come true and see Him coming in glory. But this potential possibility was disallowed from happening in that generation by the refusal of Israel to repent and the weakness of spirituality and effort to spread the Gospel in those who did apparently believe into Christ. The transfiguration was hardly the main fulfilment of the Lord’s words, even though the record of it directly follow the Lord’s predictions. Like the events of AD70, it was at best a shadow fulfilment of the final coming of the Kingdom in visible power and glory. The use of “<em>this</em>&nbsp;generation” rather than “<em>that</em>&nbsp;generation” surely suggests the Lord hoped for and indeed intended a fulfilment of His words literally in that very generation. But that generation passed- because fruit on the fig tree was not found. Israel did not repent, and there was little spiritual fruit on those Jews who did accept Christ. All 38 NT occurrences of&nbsp;<em>genea</em>, “generation”, clearly refer to the contemporary generation or group of listeners. Any attempt to interpret&nbsp;<em>genea</em>&nbsp;as referring to the race or nation of Israel becomes impossible because the text would require that the race or nation of Israel pass away at the Lord’s second coming, but Israel are clearly envisaged as existing as a separate entity in the Millennial Kingdom.</p><p><em>Until</em>- If the Lord had meant simply 'until' we would read simply&nbsp;<em>heos</em>. But here we have two Greek words-&nbsp;<em>heos an</em>, which together denote a sense of conditionality and uncertainty. This is understandable if we understand that the Lord is talking of how His coming&nbsp;<em>could be</em>&nbsp;in that generation- but that depended upon some conditions which were beyond Him to fulfil and which depended upon men.</p><p><em>All these things are accomplished-&nbsp;</em>AV "Be fulfilled". There is surely a word play between&nbsp;<em>ginomai</em>&nbsp;"fulfilled" and&nbsp;<em>genea</em>&nbsp;"generation". That generation would not pass until all has 'become'. This is not the usual word used for the fulfilment of prophecies. When Matthew writes of the fulfilment of prophecies (and he does this often), the word&nbsp;<em>pleroo</em>&nbsp;is used. But here a much vaguer and more general word is used. Mark's record brings this out- the disciples ask when "all these things" would be "fulfilled" (<em>sunteleo</em>), and the Lord concludes the fig tree parable by saying "all these things" would be&nbsp;<em>ginomai</em>&nbsp;(<em><a href='B:480 13:4'>Mar 13:4</a></em>; <em><a href='B:480 13:30'>Mar 13:30</a></em>). That would appear purposeful; the Lord held out the definite possibility for His return in the first century and the fulfilment of all things He had spoken of. But He was surely aware that this could be rescheduled, and so He used a word pregnant with the possibility that "that generation" would see the 'coming into being' of the scenario He was presenting. That generation&nbsp;<em>ginomai</em>&nbsp;could have been the fulfilment&nbsp;<em>genea</em>&nbsp;of all things, or they could have been at least the coming into being of that fulfilment; even if they failed to respond, they would not be without significance in bringing into being the ultimate fulfilment.</p>


text:
<p><em><a href='B:470 24:35'>Mat 24:35</a></em>&nbsp;<em>Heaven and earth may pass away</em>- This could simply be saying to the effect 'Even if heaven and earth could pass, which they cannot, there is even less possibility that My words shall not be fulfilled'. <em><a href='B:470 5:18'>Mat 5:18</a></em> seems to use the term in that sense- "Even until&nbsp;<em>heos</em>, i:e. 'even if' heaven and earth pass::.". In this case, we are not to even bother trying to understand 'heaven and earth' as 'a system of things', although this is certainly how the term is used, especially in the context of the Jewish system. And yet later New Testament allusion to this passage seems to suggest we are justified in seeing some reference to the Jewish, Mosaic system of the first century. <em><a href='B:650 12:26'>Heb 12:26</a></em> speaks as if heaven and earth are to be so shaken by the blood of Christ and the new covenant that they will pass away just as Sinai shook at the inauguration of the old covenant. <em><a href='B:680 3:7-13'>2Pe 3:7-13</a></em> is perhaps the clearest statement- the 'heaven and earth' which "are now" in the first century were to pass away and be replaced by a new heaven and earth in which righteousness dwells. Clearly 'heaven and earth' are not literal, because righteousness already dwells in literal Heaven, and the earth shall not be literally destroyed; this passing of 'heaven and earth' is patterned after the destruction of sinful&nbsp;<em>society&nbsp;</em>in Noah's time (<em><a href='B:680 3:5'>2Pe 3:5</a></em>). We note that the Olivet prophecy concludes with a warning that society would become like it was in the days of Noah. Clearly this major changeover did happen in the first century in that the Jewish and Mosaic system did finally pass away in AD70 with the destruction of the temple. And yet Peter's words also seem to demand application to the second coming of Christ and the establishment of the Kingdom of God on earth. Clearly the heaven and earth of the Kingdom could have come in the first century, but 'all' that happened was that the Jewish and Mosaic systems were ended; this was in itself created a requirement for a&nbsp;<em>new&nbsp;</em>'heaven and earth' in which dwells righteousness, but that system has evidently not yet physically come on earth. In this sense, what happened in AD70 was a guarantee and a creation of the requirement for the new Kingdom to come- see on :34&nbsp;<em>Be fulfilled</em>.</p><p>The Greek word&nbsp;<em>Ge</em>&nbsp;"earth" is used often for the ‘land’ of Israel in the NT. We must remember that although the NT is written in Greek, it strongly reflects Hebrew usage of words. Again, the word commonly refers to the land of Israel. Consider some examples:&nbsp;<br/>- “But I say unto you, Swear not at all; neither by heaven; for it is God’s throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King” (<em><a href='B:470 5:34-35'>Mat 5:34-35</a></em>). This is alluding to the Jewish habit of swearing by their own land:&nbsp;<br/>- “What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?” (<em><a href='B:470 17:25'>Mat 17:25</a></em>). The rulers of the earth were those ruling over Israel:&nbsp;<br/>- “That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation” (<em><a href='B:470 23:35'>Mat 23:35</a></em>). The blood shed on the earth means that which was shed in the land:&nbsp;<br/>- Heaven and earth passing away (<em><a href='B:470 24:35'>Mat 24:35</a></em>) follows on the Lord speaking of how all tribes of the earth / land would mourn in repentance (:30). He was speaking in the common OT idiom that used ‘heaven and earth’ for Israel. The nation would pass away in AD70, but His words would not.</p><p><em>But my words shall not pass away</em>- The Lord uses&nbsp;<em>logos&nbsp;</em>here rather than any other term for ‘words’, perhaps because He perceived that it was the essence of what He was saying that would be fulfilled, rather than necessarily the very letter.</p><p>There seems a parallel with :34. "My words shall not pass away" is parallel with "This generation shall not pass away"; "Heaven and earth shall pass away" is parallel with "All these things being fulfilled". 'Heaven and earth' passing is therefore in the establishment of the Kingdom of God on earth in fulfilment of all that was prophesied by the Lord. But there is then a parallel between "My words" and "this generation". The intention may be to show that that generation were to be identified with the Lord's words, and thereby with Himself. For whenever He elsewhere uses the term "My words", it is always in parallel to 'I Myself' (<em><a href='B:480 8:38'>Mar 8:38</a></em>; <em><a href='B:500 12:48'>Joh 12:48</a></em>; <em><a href='B:500 14:23'>Joh 14:23</a></em>; <em><a href='B:500 15:27'>Joh 15:27</a></em>). He was His words; He was the quintessential logos. And that generation were to be identified with them. If they did so, if the tender branch of the fig tree became one with the Messianic branch of the Old Testament prophecies, then all would be fulfilled in that generation (see on :32).</p>


text:
<p><em><a href='B:470 24:36'>Mat 24:36</a></em>&nbsp;<em>But of that day and hour</em>-&nbsp;<em>Hemera&nbsp;</em>can refer to a period rather than a specific calendar day; it occurs often in the prophecy: “Those days” (:19), “those days should be shortened” (:22), “the tribulation of those days” (:29), “the days of Noah” (:37), “the days that were before the flood” (:38). So the Lord isn’t necessarily saying that there is a calendar day and hour within that day when He will return. He may even be implying that God has given us conditions to fulfil, and not a calendar date. There is no calendar date discernible from our side, because it is conditional. The Lord repeats this teaching in <em><a href='B:470 25:13'>Mat 25:13</a></em> when He says that we must watch exactly because “you know neither the day nor the hour in which the Son of Man comes”. When the disciples later asked to know this date, the Lord replied that “the times or seasons” have been “set within the Father’s own authority” (<em><a href='B:510 1:7'>Act 1:7</a></em> RV). This sounds like God has set up required preconditions, and the actual moment of the Lord’s return is somehow within frames of reference which His own authority alone has determined. But the Lord goes straight on to remind them of their calling to take the Gospel worldwide (<em><a href='B:510 1:8'>Act 1:8</a></em>); for that was one of the major preconditions. Instead of trying to discern a specific date ahead of time, they were instead to refocus upon the spreading of the Gospel. If all the mental effort put into trying to discern the calendar date had been put into simply spreading the Gospel, then perhaps the Lord would be here by now. However, there is also the possibility that in the very last days, the last generation&nbsp;<em>will</em>&nbsp;in fact know the day and hour- see below on&nbsp;<em>Knows no man</em>:&nbsp;</p><p><em>No one knows</em>- There’s a major theme of knowing / seeing / perceiving in the Olivet prophecy:&nbsp;<em>Eido</em>, translated “knows”, carries the essential idea of ‘seeing’ or perceiving. We are to “see” / know / perceive the abomination of desolation (:15), and when we “see” / know / perceive “all these things, know that it is near” (:33). And yet, despite that, we can not know, at least at this stage, the day nor the hour of the Lord’s coming. The reason is made crystal clear in :42: “Watch&nbsp;<em>therefore</em>&nbsp;because you do not know s:w. what hour your Lord comes”. <em><a href='B:470 25:13'>Mat 25:13</a></em> repeats this: “Watch&nbsp;<em>therefore</em>&nbsp;because you do not know s:w. neither the day nor the hour in which your Lord comes”. The ‘watching’, therefore, is the watching of ourselves and for the welfare of others;&nbsp;<em>not</em>&nbsp;the activity of seeking to match world events with Bible prophecies. So our watching is exactly because we do not know the day and hour. God in His wisdom made it like this- so that we should watch all the time. If we knew when the Lord were coming, then we would not watch for Him until that time. Such is human nature. If a man knows what day and hour the thief is coming, he will watch for him at that time (:43). But if he doesn’t know, then he must watch all the time. So, looking at it from that point of view, it is absolutely necessary that we do&nbsp;<em>not</em>&nbsp;know the day and hour. And yet it seems so many have seriously misunderstood this. They think that they&nbsp;<em>can</em>&nbsp;work out the day and hour, and their ‘watching’ is not so much a personal readiness for the Lord’s coming at any moment as an extended scouring of the media in an attempt to slot various international happenings into Bible prophecies. Indeed it is observable that personal watchfulness often apparently comes to be excused because of ‘watching’ the “signs of the times”.</p><p>It is commonly thought that even the Lord Jesus doesn't know the time of his return, only the Father does. During his mortality, the Lord said exactly this (<em><a href='B:480 13:32'>Mar 13:32</a></em>)- at the time he was speaking to the disciples, he himself didn't know. But after his resurrection and glorification, the Lord made two statements to the disciples which he surely intended to be connected: "All power is given unto me in heaven and in earth::. it is not for you (the inquisitive eleven standing on Olivet) to know the times or the seasons, which the Father hath put in his own power" (<em><a href='B:470 28:18'>Mat 28:18</a></em>; <em><a href='B:510 1:7-8'>Act 1:7-8</a></em>). But&nbsp;<em>all</em>&nbsp;the Father's power has been given to His glorified Son, and this therefore includes knowledge of the "times and seasons" of the second coming. In the exalted Lord "are hid all the riches of wisdom and knowledge" (<em><a href='B:580 2:3'>Col 2:3</a></em>); it is thereby inconceivable that the Father would still keep back some knowledge from the Son. The point of all this is that when the Lord Jesus said that "of that day and that hour knoweth (present tense) no man, no, not the angels::. neither the Son" he was not laying down a general principle for all time. He was speaking of the situation at that time: 'You can't know now, indeed at the moment even I don't know; but these are the signs which will tell the believers when I'll come'. By implication he was saying 'You can't understand them, although I'm giving them to you, but in the future some will understand them, because these signs will accurately pinpoint my return'. This was exactly the spirit of what the Angel told Daniel when he too wished to know when Messiah would come in glory; he was basically told 'It's not for you to understand, but in the last days understanding of these things will be increased among God's people; they will know the time, but you can't'. There are so many connections between the Olivet prophecy and Daniel that perhaps it is legitimate to think that the Lord was alluding to the Angel's refusal to tell Daniel the time of Messiah's coming. That the Lord was primarily referring to the twelve when he spoke of them not knowing "when the time is" (<em><a href='B:480 13:33'>Mar 13:33</a></em>) is confirmed if we appreciate that the Lord Jesus sometimes uses "the time" as a reference to the appointed time for his own death (<em><a href='B:470 26:18'>Mat 26:18</a></em>; <em><a href='B:480 14:35'>Mar 14:35</a></em>; <em><a href='B:500 7:6'>Joh 7:6</a></em>; <em><a href='B:500 7:8'>Joh 7:8</a></em>). The disciples were fascinated with the time of his return, and the Lord was giving them the signs. But knowing his death was only days away, inevitably he had in mind "the time" of his passion. And he knew that as they didn't know the time of his return, so they didn't understand the time of his death. Having pointed out that they knew not "the time", in words surely reminiscent of his criticism of Jewry generally for not knowing "the time" of his coming and death (<em><a href='B:470 16:3'>Mat 16:3</a></em>; <em><a href='B:490 19:44'>Luk 19:44</a></em>), the Lord went on to tell the story of the man (himself) who left his household (the disciples) and told them to watch, with warnings as to what would happen if they didn't. Every one of those warnings, and some other language in the Olivet prophecy,&nbsp;came true of the disciples in the next few days, in the context of "the time" being the time of Christ's death:</p><table><tr><td></p><h4>They shall deliver you up to&nbsp;&nbsp; the councils</td><td>As Christ to the Sanhedrin</td><td></td></tr><tr><td>Beaten</td><td>Christ buffeted</td><td></td></tr><tr><td>rulers and kings for a testimony&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>Chief priests, Herod, Pilate</td><td></td></tr><tr><td>:::brother shall betray the brother&nbsp;&nbsp;</td><td>Judas; Peter's denial?</td><td></td></tr><tr><td>:::turn back to take up his garment&nbsp;&nbsp;</td><td>John Mark's linen garment</td><td></td></tr><tr><td>:::false Christs:::&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>An echo of 'Barabbas'?</td><td></td></tr><tr><td>the sun shall be darkened:::&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>As at the crucifixion</td><td></td></tr><tr><td>Watch&nbsp;pray:::&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</td><td>"Watch with me"; Gethsemane</td><td></td></tr><tr><td>at even:::&nbsp;&nbsp;</td><td>Last Supper</td><td></td></tr><tr><td>at midnight::.</td><td>Gethsemane</td><td></td></tr><tr><td>at the cock crowing</td><td>Peter's denials</td><td></td></tr><tr><td>in the morning</td><td>trials and crucifixion</td><td></td></tr><tr><td>find you sleeping</td><td>disciples in Gethsemane</td><td></td></tr></table><p>And at the end of the prophecy, He hammered this home again: "When (the trees) now shoot forth, ye see it, and know of your own selves that Summer is now nigh at hand. So likewise ye, when ye see these things::. know ye" (<em><a href='B:490 21:30-31'>Luk 21:30-31</a></em> RV). The very personal feeling within us that Summer is near is likened to our knowledge of the imminence of the Lord's coming; you can't be told by anyone else that Summer's coming, you see the signs, and you know within your own self:&nbsp;</h4><p><em>Not even the Angels of heaven, nor the Son, but only the Father</em>- A clear indication of their limited knowledge, which helps explain their ‘testing’ of God’s servants in some Old Testament incidents, apparently in order to obtain more knowledge about them.</p>


text:
<p><em><a href='B:470 24:37'>Mat 24:37</a></em>&nbsp;<em>And as</em>- The similarity with Noah’s days is logically linked to the Lord’s word about not knowing the day nor the hour. In the digression about this, I suggest that the very last generation may in fact know the day and hour. And that would be similar to Noah. There is no indication that he knew exactly when the flood would come- until he was told right at the end of the period, that the time had come and he must enter the ark.</p><p><em>Were the days-</em>&nbsp;“The days” are parallel with “the coming” of the Lord. The scenario outlined earlier in these notes is of the Lord ‘coming’ for the faithful, them consciously choosing to go to meet Him, and then their ‘coming’ along with Him in judgment upon the unfaithful and Israel’s immediate enemies. Therefore a period of time is made parallel with the Lord’s “coming”. See on :36&nbsp;<em>That day</em>. The "days of Noah" may refer to the way in which God told Noah of the flood, but in <em><a href='B:10 7:1'>Gen 7:1</a></em>; <em><a href='B:10 7:4'>Gen 7:4</a></em> told him that now there were "yet seven days" until the flood actually came, and he must now enter the ark. The gathering of the animals was done within those seven days (<em><a href='B:10 7:1-3'>Gen 7:1-3</a></em>). In this lies the similarity with the last days. We know the outline picture- that judgment will come, and there are reasons and signs of that. But only a few days before judgment breaks will the faithful be invited to go to meet the Lord, to enter the ark. And in that period the Gospel will be spread to all nations, the last final appeal will be made. Just as Noah filled the huge ark, which could have saved so many people, with any animal willing to agree to come on board. The shutting of the door of the ark would then directly correspond with <em><a href='B:470 25:10'>Mat 25:10</a></em>; <em><a href='B:490 13:25'>Luk 13:25</a></em>: "The door was shut". Just as desperate people would've knocked on the shut door of the ark, so the unfaithful will knock on the door which the Lord has now closed. In this life we can knock on the closed door, recognizing our condemnation- and it will be opened (<em><a href='B:490 11:7'>Luk 11:7</a></em>; <em><a href='B:730 3:8'>Rev 3:8</a></em>). But after the Lord has 'come' in the sense of inviting us into the ark, to go forth and meet Him, the door will be shut.</p><p><em>Of Noah-&nbsp;</em>A number of passages describe the AD70 judgments of Israel in terms of the flood; which suggests that they also have reference to the last days:<br/>- 2 Peter 3 is a clear example, describing the destruction of the Jewish system in AD70 as being by fire as opposed to water used in Noah's time. Yet the chapter also has reference, e:g. through its links with the new Heavens and earth of Isaiah 65, with the destruction of the present age at the Lord's return.<br/>- Nahum 1 describes the coming judgements on Israel in terms of mountains and hills splitting, and there being a great flood; all Genesis flood language.<br/>- <em><a href='B:340 9:26'>Dan 9:26</a></em> describes the Romans in AD70 destroying "the city and the sanctuary; and the end thereof shall be with a flood", the LXX implying with a sudden flood, as in Noah's time.<br/>- <em><a href='B:290 54:9'>Isa 54:9</a></em> describes the judgments on Israel being "as the waters of Noah". The end of the flood, the end of Israel's judgments, therefore typifies the second coming.<br/>- In the light of this the Lord's parable about the man building on sand whose house was destroyed when the heavy rain came (<em><a href='B:470 7:25'>Mat 7:25</a></em>; <em><a href='B:470 7:27'>Mat 7:27</a></em>) must have primary reference (as so many of the parables do) to the judgement on the Jewish house in AD70. Those who built on sand as a result of not hearing Christ's words were the Jews- also described as shoddy builders in <em><a href='B:470 21:42'>Mat 21:42</a></em>; <em><a href='B:510 4:11'>Act 4:11</a></em>; <em><a href='B:670 2:7'>1Pe 2:7</a></em>; <em><a href='B:400 3:10'>Mic 3:10</a></em>; <em><a href='B:300 22:13'>Jer 22:13</a></em>.<br/>- The flood waters were upon the earth for 5 months. The siege of Jerusalem in AD70 lasted for the same period, coming after 3 years of the Roman campaign against Israel which started in AD67. The three and a half year suffering of Israel which culminated in AD70 may well point forward to a similar period in the last days; in which case the flood would typify the final months of that period, during which the judgments will be poured out most intensely. The five month tribulation of <em><a href='B:730 9:10'>Rev 9:10</a></em> may also have some relevance here.</p><p>Thus the state of Israel in AD70 was typified by the world of Noah's time, which therefore looks forward also to the last days, in the light of the evident connections between that period and our last days which are made in 2 Peter 3 and the Olivet prophecy.</p><p><em>So shall be the coming of the Son of Man</em>- This commonly used phrase (<em><a href='B:470 16:28'>Mat 16:28</a></em>; <em><a href='B:470 24:27'>Mat 24:27</a></em>; <em><a href='B:470 24:30'>Mat 24:30</a></em>; <em><a href='B:470 24:39'>Mat 24:39</a></em>; <em><a href='B:470 26:64'>Mat 26:64</a></em>) clearly quotes from <em><a href='B:340 7:13'>Dan 7:13</a></em>: “One like the Son of Man came with the clouds of heaven”. This prophecy clearly speaks of the giving of the Kingdom to the Lord Jesus and His people at the end of the dominion of the fourth beast and its related horns. The prophecy could have been fulfilled in the first century- but it was rescheduled. This is another example of the conditionality in Daniel’s prophecies which we discussed in an earlier digression. <em><a href='B:340 7:13'>Dan 7:13</a></em> speaks of how the Son of Man comes with the clouds of Heaven&nbsp;<em>before the Ancient of Days</em>&nbsp;and is given the Kingdom. What is in view is not so much the coming of Christ to earth but His coming to receive the Kingdom from the Father. <em><a href='B:340 7:26-27'>Dan 7:26-27</a></em>: “The judgment shall sit, and they shall take away his dominion, to consume and to destroy it to the end. The kingdom and the dominion, and the greatness of the kingdoms under the whole Heaven, shall be given to the people of the saints of the Most High: His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him”. “The Son of Man” is here interpreted as “the people of the saints of the Most High”. The Son of Man, therefore, refers not just to the Lord personally but to all those in Him. Having chosen to go out to meet Him once they hear the trumpet call, they are snatched away to meet Him in the air and the Lord comes with them in judgment. This is the picture presented in <em><a href='B:590 4:16-17'>1Th 4:16-17</a></em> and elsewhere. This is why His “coming” is parallel with a period of time- see on&nbsp;<em>The days</em>.</p>


text:
<p><em><a href='B:470 24:38'>Mat 24:38</a></em>&nbsp;<em>For as in those days which were before the flood</em>- See on :37, perhaps a reference to the immediate seven days before the coming of the flood:&nbsp;<em>Pro&nbsp;</em>("before") would suggest 'immediately before', something standing directly in front of something else. Perhaps those seven days were a period of feasting in the world around Noah, just as there will be a brief period of hedonistic prosperity in the world before Christ's coming, perhaps because of some international agreement which offers prosperity to the entire planet in return for some nominal acceptance of false religion Islam?. We note the period of "seven days" used for funeral celebrations (<em><a href='B:10 50:10'>Gen 50:10</a></em>; <em><a href='B:90 31:13'>1Sa 31:13</a></em>), wedding celebrations (<em><a href='B:70 14:12'>Jdg 14:12</a></em>; <em><a href='B:70 14:17'>Jdg 14:17</a></em>) and general feasting (<em><a href='B:190 1:5'>Est 1:5</a></em>; Job 1). The people around Noah were doing this right up until the last day of the seven days. Passover, a clear type of the final deliverance of God's people at the Lord's second coming, required a similar seven days preparation period (<em><a href='B:20 12:19'>Exo 12:19</a></em>; <em><a href='B:20 13:6'>Exo 13:6</a></em>) followed by a "day of the Lord", the actual feast, and "a solemn assembly" (<em><a href='B:160 8:18'>Neh 8:18</a></em>). Indeed, the feasts of Yahweh all required a seven day period (Leviticus 23), and each of them was in some way typical of the second coming:&nbsp;&nbsp;</p><p><em>They were eating and drinking</em>- <em><a href='B:490 21:34'>Luk 21:34</a></em> is specific: "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, so that day come upon you unawares". It could fairly be asked 'Why is there this warning, if the believers of the last days are to be actively persecuted?'. This verse implies that the world will be in a materially prosperous state in the last days; it will be possible for us to become so preoccupied with it that we do not prepare for the time of tribulation, so that it comes as a sudden surprise. Of if "that day" is the day of Christ's coming, then it may be that by opting out of the persecution, we will be able to continue to enjoy the materialism of the world, in which case we will be caught unawares by the second coming. Thus while the saints are persecuted, the world enjoys a time of prosperity as it did in the times of Lot and Noah.</p><p><em>Marrying and giving in marriage, until the day that Noah entered into the ark</em>- <em><a href='B:470 25:10'>Mat 25:10</a></em> continues the Noah allusion by saying that the faithful 'enter in with Him' (s:w:), and the door is shut, just as it was with the ark.</p>


text:
<p><em><a href='B:470 24:39'>Mat 24:39</a></em>&nbsp;<em>And they did not realize until</em>- The implication is that they did “know”, but tragically too late. In the moment of their condemnation they saw it all, so clearly; just as the process of condemnation so often results in men ‘knowing Yahweh’, but all too late. They will proclaim blessing on Jesus as Messiah next time they see Him, i:e. at judgment day (<em><a href='B:490 13:35'>Luk 13:35</a></em>). But all too late. This is the basis for the gnashing of teeth in anger with oneself which :51 speaks of.</p><p><em>The flood came-&nbsp;</em>Gk:&nbsp;<em>erchomai</em>. This is effectively the same word as used in :38 about Noah "entering" or 'coming into' the ark (<em>eis-erchomai</em>). The coming of the flood represents the coming of Jesus to the world-<em>erchomai</em>&nbsp;is so often used in the context in that connection (<em><a href='B:470 24:30'>Mat 24:30</a></em>; <em><a href='B:470 24:42-44'>Mat 24:42-44</a></em>; <em><a href='B:470 24:46'>Mat 24:46</a></em>; <em><a href='B:470 24:48'>Mat 24:48</a></em>; <em><a href='B:470 25:6'>Mat 25:6</a></em>; <em><a href='B:470 25:10'>Mat 25:10</a></em>). The 'coming in' of Noah into the ark (cp. the response of the faithful to the call to go out and meet the returning Lord Jesus) is essentially the coming of the Lord, even if His public 'coming' may be a few days after the 'coming' to the believers. Keil translates <em><a href='B:340 9:26-27'>Dan 9:26-27</a></em>:&nbsp;“The city, together with the sanctuary, shall be destroyed by the people of the prince who shall come, who shall find his end in the flood; but war shall continue to the end, since destruction is irrevocably decreed. That prince shall force a strong covenant for one week on the mass of the people, and during half a week he shall take away the service of sacrifice, and borne on the wings of idol abominations cp. <em><a href='B:230 18:10'>Psa 18:10</a></em>, where the true God is also borne on wings shall carry on a desolating rule, till the firmly decreed judgment shall pour itself upon him as one desolated” (<em>Commentary&nbsp;</em>&nbsp; p. 373). Antichrist’s destruction with&nbsp;<em>the</em>&nbsp;flood note the definite article comfortably connects with the Lord’s usage of the flood as a symbol of the latter day judgment upon His enemies (<em><a href='B:470 24:39'>Mat 24:39</a></em>). The person spoken about will be involved in war until the end of his days; he will die at the end of his military campaign against God’s people. This was certainly not true of Titus in AD70.</p><p><em>And took them all away. So shall the coming of the Son of Man be</em>- The 'coming' of the flood represents the 'coming' of the Lord; just as the unbelieving world were 'taken away', so :40 continues that theme, that one shall be "taken" and another left. The 'taking away' of the one in the field is therefore 'taking away' in condemnation rather than the snatching away of the faithful to meet the Lord. The Greek&nbsp;<em>airo</em>&nbsp;definitely means to be taken&nbsp;<em>up</em>. Upward movement into the air is definitely in view. It could be that the Lord has in view the responsible. Those who respond to the call and want to go and meet their Lord will be confirmed in that by being caught up to meet Him (<em><a href='B:590 4:16-17'>1Th 4:16-17</a></em>). Those who delay, the foolish virgins who go to buy oil, will all the same be gathered to judgment by being snatched away- but just a short time later.</p>


text:
<p>24:40&nbsp;<em>Then two men shall be in the field. One shall be taken and one left</em>- The 'taking away' is in judgment / condemnation / destruction, just as the unbelieving world were 'taken away' (:39). The idea of not being 'left' is what the Olivet prophecy started with- not one stone would be "left" (s:w:, <em><a href='B:470 24:2'>Mat 24:2</a></em>). But there will not be the total destruction of all persons on the earth at this time. The unworthy responsible will be 'taken away'- see on :39&nbsp;<em>And took them all away</em>- and those not responsible to judgment will be "left". The Greek has a wide range of possible meanings here- the word is translated 'forgiven', 'sent away', and perhaps there is here the hint that they will be preserved to hear the Gospel of the Kingdom. In this sense we must remember the Lord's definition that "the field is the word" (<em><a href='B:470 13:38'>Mat 13:38</a></em>). And earlier in the Olivet prophecy He has foreseen that the faithful who are called away will be "in the field" (:18). The parable of the prodigal son likewise features the two sons, both in a field (<em><a href='B:490 15:15'>Luk 15:15</a></em>; <em><a href='B:490 15:25'>Luk 15:25</a></em> s:w:). The prodigal leaves the field and goes to the Father. The older son refuses to ultimately leave the field and go in to the Father. Legalism and judgmentalism is therefore quite enough to warrant being 'taken away' to condemnation:&nbsp;</p><p>The present tense is used here. Therefore the RV gives “One is taken, the other is left”. Perhaps this was to heighten our sense that the essence of judgment is now; the call of the Gospel is a call to journey to judgment day. The same arresting use of the present tense in the Greek is to be found in :41 and :43- perhaps for the same reason.</p>


text:
<p><em><a href='B:470 24:41'>Mat 24:41</a></em>&nbsp;<em>Two women</em>- So much of the Lord’s teaching sensitively gives examples including men, and then including women. He was so very far ahead of His time in being so gender inclusive:&nbsp;</p><p><em>Shall be grinding at the mill. One shall be taken and one left</em>- Using millstones, which are always used in the Bible as symbolic of condemnation. These people were working out their own condemnation. One the responsible would be taken away to destruction, the other not responsible to Divine judgment would be “left”. See on :40.</p>


text:
<p><em><a href='B:470 24:42'>Mat 24:42</a></em>&nbsp;<em>Therefore, stay awake For you do not know on what day your Lord comes</em>- Throughout Christ's discourses concerning his return, "watch / stay awake" is the key-word (<em><a href='B:470 24:42'>Mat 24:42</a></em>; <em><a href='B:470 25:13'>Mat 25:13</a></em>; <em><a href='B:480 13:33-37'>Mar 13:33-37</a></em>; <em><a href='B:490 12:37'>Luk 12:37</a></em>; <em><a href='B:490 21:36'>Luk 21:36</a></em>). There are at least ten New Testament allusions to Christ's command for us to "watch" in the last days, and thus be found loving the appearing of Christ; this alone indicates how our lives should be characterized by this spirit of watching. I would go so far as to say that generally we seem almost unaware of this emphasIs. "Watch::. watch::. watch" is the cry that comes out from our Lord himself. It seems almost unknown to us that we are&nbsp;<em>commanded</em>&nbsp;by the Lord Jesus Christ himself, with a great sense of urgency, to live in this spirit of watchfulness for His return. It is easy to think that the command to watch means that we should scan Bible prophecies and compare them with current world events, and thereby see the coming of Christ approaching. However, this is not the idea behind the word "watch". We are told to watch precisely because we do&nbsp;<em>not</em>&nbsp;know the time of Christ's appearing; therefore Jesus cannot be telling us (in this command) to watch political developments as pointers towards the date of His return. "Watch" nearly always refers to watching our personal spirituality, and concerning ourselves with that of others’. The Hebrew word translated "watch" carries the idea of defending, holding on as a matter of life or death, enduring with stamina, being awake. Thus Habakkuk speaks of "watching", i:e. being spiritually sensitive, to what God is going to tell him (<em><a href='B:420 2:1'>Hab 2:1</a></em>). Doing a study of New Testament allusions to Christ's command to "watch" yields conclusions which may seem unpleasantly negative to some. In Greek, the verb 'to watch' is related to the noun 'watch', referring to soldiers guarding something, or the period of guard duty. The idea behind 'watching' is definitely defensive rather than aggressive. In the same way as the gate keeper of a large house has to watch, to guard and protect, so should we in the last days (<em><a href='B:480 13:34-37'>Mar 13:34-37</a></em>). <em><a href='B:490 21:36'>Luk 21:36</a></em> defines watching as praying always, concentrating our faith upon the fact that ultimately we will stand acceptably before the Lord Jesus at the day of judgment, and by His grace be saved from the great judgments which will surely come upon this world. The ideas of watching and praying often occur together (<em><a href='B:490 21:36'>Luk 21:36</a></em>; <em><a href='B:480 14:38'>Mar 14:38</a></em>; <em><a href='B:470 26:41'>Mat 26:41</a></em>; <em><a href='B:560 6:18'>Eph 6:18</a></em>; <em><a href='B:670 4:7'>1Pe 4:7</a></em>). Prayer for our forgiveness, for acceptance by our Lord, must therefore characterize our watching in these last days. We must " watch" in the sense of being on our guard against the possibility of personal and communal apostasy from the faith (<em><a href='B:510 20:31'>Act 20:31</a></em>); "watching" is standing fast in the doctrines of the one faith (<em><a href='B:530 16:13'>1Co 16:13</a></em>), exhorting and encouraging others in the household of faith (<em><a href='B:590 5:6'>1Th 5:6</a></em>; <em><a href='B:590 5:11'>1Th 5:11</a></em>), holding fast in ecclesias swamped by apathy and apostasy, strengthening what remains (<em><a href='B:730 3:2-3'>Rev 3:2-3</a></em>; <em><a href='B:620 4:3-5'>2Ti 4:3-5</a></em>), keeping the oil of the word burning in our lamps even though others have let it burn out (<em><a href='B:470 25:13'>Mat 25:13</a></em>).</p><p>The blessedness of the 'watching’ is not that they have an accurate timeline in place; we must watch&nbsp;exactly because we&nbsp;<em>don’t</em>&nbsp;and&nbsp;<em>can’t&nbsp;</em>know the exact time of the Lord's return. We cannot, therefore, have a detailed timeline which tells us&nbsp;<em>for sure</em>&nbsp;that Jesus will return after event x or y. We can speculate, of course, but we cannot say for sure. The message is to be ready, to love Him and His return, just because we<em>&nbsp;don’t&nbsp;</em>know when exactly He is coming (<em><a href='B:470 24:42'>Mat 24:42</a></em>; <em><a href='B:470 25:13'>Mat 25:13</a></em>). ‘Watching' means holding to our faith and repenting of our weaknesses in <em><a href='B:730 3:3'>Rev 3:3</a></em> - not interpreting latter day prophecies. This of itself won't make us spiritual people. The Greek word translated&nbsp;“watch" is usually translated "imprison" - the idea is of guarding oneself and ones' faith, "vigilantly" watching&nbsp;out against the Biblical devil same word in <em><a href='B:670 5:8'>1Pe 5:8</a></em>, rather than searching for the understanding of latter day prophecy.</p><p>We do not know the exact calendar date of the appearing of Christ; and yet we should be watching for his coming with the same intensity&nbsp;<em>as if</em>&nbsp;we did know the day and hour. This seems to be the message behind <em><a href='B:470 24:42-43'>Mat 24:42-43</a></em>, where Jesus reasons that if the manager of a wealthy house knew when the thief was coming, he would have watched carefully; 'And that', Jesus continued, 'Should be the intensity of expectancy&nbsp;<em>you</em>&nbsp;should have towards my return, even though you don't know the exact date'. Now this is quite something. If we knew the exact date of the Lord's return, we can imagine how we might behave the day before. It seems Christ is asking us to imagine that scenario; and then He asks us to live like this all the time. This is truly a high challenge. Our attitude to God's word, entertainment, hobbies, money, relationships; all these areas of life would probably be somewhat different to what they are now if we really took on board this idea: that we should live&nbsp;<em>as if</em>&nbsp;we expect the imminent return of Christ. This idea makes sense of two apparently contradictory strands in the Lord’s teaching: that we do not know the exact time of His return (<em><a href='B:470 24:36'>Mat 24:36</a></em>; <em><a href='B:470 24:42'>Mat 24:42</a></em>; <em><a href='B:470 24:44'>Mat 24:44</a></em>; <em><a href='B:470 25:13'>Mat 25:13</a></em>; <em><a href='B:510 1:7'>Act 1:7</a></em>), and yet He tells us clearly it will come “soon” (<em><a href='B:730 1:1'>Rev 1:1</a></em>; <em><a href='B:730 1:3'>Rev 1:3</a></em> and many other passages). Perhaps the implication is that we should read coming ‘soon’ as meaning ‘as&nbsp;<em>if</em>&nbsp;you know He is coming soon’. For, we ourselves cannot know the exact time.</p><h4>&nbsp; <em><a href='B:370 5:18'>Amo 5:18</a></em> and <em><a href='B:460 3:1-2'>Mal 3:1-2</a></em> warn that just desiring the coming of the Lord isn’t enough; for what end will it be, if we don’t&nbsp;<em>truly</em>&nbsp;love His appearing? Yet Amos goes on to say that Israel “put far away” the reality of the day of the Lord, in their minds (<em><a href='B:370 6:3'>Amo 6:3</a></em>). And yet they desired it. We can study prophecy, but not really love His appearing in seriously preparing ourselves for that day. Indeed, we can subconsciously put it far from us. When we grasp for a fleeting moment how&nbsp;<em>very near</em>&nbsp;is the second coming for us; can we dwell upon it, retain that intensity? Or would we rather put it “far away”? This is surely why the Lord brings the list of signs of His coming to a close with some chilling parables concerning the need for personal watchfulness. It’s as if He could foresee generations of believers straining to interpret His words carefully, correctly matching them with trends in the world::. and yet missing the essential point: that we must watch and prepare ourselves for His coming, whenever it may be for us. Having given so many indicators of His soon appearing, the Lord then says that His coming will be unexpected by the believers (<em><a href='B:470 24:36'>Mat 24:36</a></em>; <em><a href='B:470 24:44'>Mat 24:44</a></em>). He wasn’t saying ‘Well, you’ll never properly interpret what I’ve just said’. He meant rather: ‘OK you’ll know, more or less, when my return is imminent; but all the same,&nbsp;<em>in reality</em>&nbsp;it will be terribly unexpected for most of you unless you prepare yourselves. You need to make personal changes, and be watchful of yourselves; otherwise all the correct prophetic interpretation in the world is meaningless’.</h4>


text:
<p><em><a href='B:470 24:43'>Mat 24:43</a></em><em>&nbsp;But know this-&nbsp;</em>Our focus should be on ‘knowing’ that we don’t ‘know’ the time of His coming; and therefore watching at all times, living&nbsp;<em>as if</em>&nbsp;His return is imminent. This would be one explanation of why Paul and Peter write in their letters as if the Lord’s return is imminent when in fact He did not return in the first century.</p><p><em>That if the master of the house had known in what watch</em>- The Lord is drawing a parallel between the householder watching, and the disciples / believers watching, being aware of the possibility of the Lord's return at any moment. He will only come unexpectedly, as a thief, to those who are not watching and are caught unprepared. But almost every usage of&nbsp;<em>oikodespotes</em>&nbsp;in the parables is concerning the Lord Jesus (<em><a href='B:470 10:25'>Mat 10:25</a></em>; <em><a href='B:470 13:27'>Mat 13:27</a></em>; <em><a href='B:470 20:1'>Mat 20:1</a></em>; <em><a href='B:470 20:11'>Mat 20:11</a></em>; <em><a href='B:470 21:33'>Mat 21:33</a></em>; <em><a href='B:490 13:25'>Luk 13:25</a></em>). As so often, the Lord was speaking to the disciples but not forgetting to speak also to Himself. He was soon to ask them in Gethsemane to watch and pray&nbsp;<em>with Him</em>&nbsp;(<em><a href='B:470 26:38'>Mat 26:38</a></em>); as if His watchfulness was to be theirs. In <em><a href='B:470 13:52'>Mat 13:52</a></em> He does also use this term about every scribe instructed in the things of the Kingdom. We are all the master of the house in the sense that we are to all be watching out for the household as a whole; the work of the Lord Jesus is to be our work. 'Watching' is thereby defined as not only watching ourselves, but watching out for the rest of the household. This is being presented here as the supreme way of not becoming unwatchful. By watching out for others we are watching for the Lord's return, living with the imminence of His coming over before us.</p><p><em>The thief was coming</em>- Gk ‘is coming’. See on <em><a href='B:470 24:40'>Mat 24:40</a></em>&nbsp;<em>Taken… left</em>.</p><p><em>He would have stayed awake</em>- The point is surely that if we were to know when the Lord is coming, then we would watch for Him&nbsp;<em>at the time of His coming</em>; just as a householder would watch out for a thief if he knew ahead of time when the thief was coming. Because we do not know when the Lord is coming, we must watch for His coming all the time, living&nbsp;<em>as if</em>&nbsp;He is coming imminently even though we do not&nbsp;<em>know</em>&nbsp;for sure whether He is or not. Therefore our living as if He is about to come is to be done independently of any hunches we may have that He is about to return, based as they usually are upon prophetic interpretations. <em><a href='B:490 12:35-38'>Luk 12:35-38</a></em> repeats the same teaching, but with the metaphor of men keeping watch all night so that they might open to the Lord immediately.</p><p><em>And would not have let his house be broken into</em>- This is the key; recognizing that the household of God is in fact our household, and we are to watch out for it as we would for our very own family. Indeed, it&nbsp;is<em>&nbsp;</em>our family. The connection is to <em><a href='B:470 23:38'>Mat 23:38</a></em> “<em>Your house</em>&nbsp;is left unto you desolate”. Here, “<em>his house</em>” is “broken up”. The Lord is saying that they were in the status of condemnation already. The physical breaking up of the temple would be the result of the elders of Israel not ‘watching’ as intended.</p>


text:
<p><em><a href='B:470 24:44'>Mat 24:44</a></em>&nbsp;<em>Therefore you also must be ready</em>- The Lord was initially speaking to the disciples, the future elders of the church. The elders, represented by "the goodman of the house", have a special responsibility in this watching, so that the Lord's return is not thief-like to the 'house' of their ecclesia (<em><a href='B:470 24:43'>Mat 24:43</a></em>):&nbsp; They "watch for your souls" (<em><a href='B:650 13:17'>Heb 13:17</a></em>). But in a sense, the duty of watching falls to each of us: we're all elders (<em><a href='B:490 12:41-46'>Luk 12:41-46</a></em>). All believers are called to watch, and that watching involves watching for others. The connection with <em><a href='B:590 5:2'>1Th 5:2</a></em>; <em><a href='B:590 5:6'>1Th 5:6</a></em> therefore suggests that one of the reasons for the unworthy experiencing the second coming "as a thief" will be the lack of awareness by their elders concerning the spiritual trials of the last days. The reverse is also true:&nbsp;A good latter-day elder will have to give his very soul to the work of watching over the flock, fully aware of the many dangers they face in the last days:&nbsp;&nbsp; It is difficult to see how this vital role can be filled by those who have sold their souls to demanding employers. This work can’t be simply left to others. This passage teaches that the servant who must feed the household with appropriate food represents each of us; he must watch for the Lord's return and be diligent in feeding the household; yet (it must be stressed), this parable is intended for each of us (cp. <em><a href='B:480 13:37'>Mar 13:37</a></em>). If he doesn't do this, he is rejected. We are set a high standard here. Christ is "the goodman of the house" (<em><a href='B:470 20:11'>Mat 20:11</a></em>), but here "the goodman of the house" represents each of us (<em><a href='B:470 24:43'>Mat 24:43</a></em>; <em><a href='B:490 12:39-40'>Luk 12:39-40</a></em>). We are in Him, and therefore we must try to share his level of concern for his household. He carried his cross for us, for our salvation. And he asks us to share His cross, i:e. His devotion to the body of believers, even unto death. If we are in Him, we too must devote ourselves to the saving of the body.</p><p>The very same word and idea for "ready" is repeated in <em><a href='B:470 25:10'>Mat 25:10</a></em>. Those who were "ready" and responded immediately to the news of the Lord's return were accepted. The 'readiness' is in being constantly ready to leave all and go to&nbsp;be with the Lord. We shouldn't be so surprised, therefore, that life in this world is so unbearable for the believers; for we are being led to a point where we will be ready and eager to leave all for the sake of being with the Lord.</p><p><em>For the Son of Man is coming at an hour you do not expect</em>- The fact we do not know the date of the Lord's return is what makes us live in a spirit of constant readiness for His coming. The point is that we should be “ready” even when we “think not” that the Lord’s coming is near. The contrast is being drawn between on one hand our ‘readiness’, and on the other, our ‘thinking’, our computing, our calculations, the seeming to us, that the return of Christ is near.</p><p>"The Son of Man comes" uses the present tense, whereas “Be… ready” would properly require the future tense. There may be here a hint that the future coming of the Son of Man in essence is ongoing in the life of the believer.</p>


text:
<p><em><a href='B:470 24:45'>Mat 24:45</a></em>&nbsp;<em>Who then</em>- Translated “What manner of man?” in <em><a href='B:480 4:41'>Mar 4:41</a></em>; <em><a href='B:490 1:66'>Luk 1:66</a></em>.</p><p><em>Is the faithful and wise servant</em>- The Lord has just likened us to the master of the house, but now He explains further. We have responsibility for the house and act in the role of the householder because He has given us that responsibility. Our ‘watching’ is to be expressed in terms of ensuring that all the household have their food at the appropriate time. In <em><a href='B:480 13:34-35'>Mar 13:34-35</a></em> the Lord expands on this parable in saying that each of the servants are given a different work, but He wants us to be like the doorkeeper AV “porter”, whose job it was to simply watch- and “You, watch, therefore”. Putting together the various images, we see that we are likened to the very master of the house; then to the chief steward who was to provide food for the household; and then to the lowest doorkeeper. We are thoroughly representative of the Lord Himself, the steward of the household, and the lowest servant, the doorkeeper. But throughout the analogies, we are to above all mirror the way in which they watched / looked out for the wellbeing of the household. Being occupied with this is what makes a person ready and watching for their Lord’s return.</p><p>This is the “good and faithful s:w. servant” of <em><a href='B:470 25:21'>Mat 25:21</a></em>; <em><a href='B:470 25:23'>Mat 25:23</a></em> who is commended for trading his Lord’s goods and making increase of them. Here, the duty of the faithful servant is to care for the household. These are different metaphors for the same reality- spiritual care for others is a way of increasing the overall wealth of the Lord and the progress of His household. We have been delegated a huge amount, and the Lord is ‘absent’, not in the sense that He is not spiritually with us, but in that He will not intervene in how we carry on His work. The salvation and spiritual prosperity of others is therefore in our hands. By laziness and unwise behaviour we can seriously damage them and limit the progress of the Lord’s business; and He being ‘absent’ will not forcibly intervene to stop us, in this life. The “wise servant” is likewise to be connected with the “wise s:w. virgins” of the very next parable (<em><a href='B:470 25:2'>Mat 25:2</a></em>; <em><a href='B:470 25:4'>Mat 25:4</a></em>; <em><a href='B:470 25:8-9'>Mat 25:8-9</a></em>). The connection is, however, slightly odd. The wise servant is to provide food for the others in the household. The wise virgins were unable to provide oil for the weaker members of the household, because they were themselves weak and had fallen asleep when clearly they were intended to remain awake. If the connection with the next parable is indeed purposeful, then we are left with the picture of the wise virgins being wise only in that they&nbsp;<em>intended</em>&nbsp;to provide for others, although in reality they were too weak themselves to follow through with that intention in practice. But their intention to do so was counted to them as wisdom.</p><p><em>Whom his lord has set over his household</em>- This parable is repeated with the same Greek words in <em><a href='B:490 12:42-43'>Luk 12:42-43</a></em> but with a change in tense: “Who then is the faithful and wise steward whom his master shall set over his household to give them their portion of food in due season? Blessed is that servant, whom his master, when he comes, shall find so doing”. The idea is surely that if we are doing that now, we shall do it eternally. If we are found ‘doing’ care and provision for the household, then we shall be empowered to eternally do this in essence. The important thing is that when the Lord comes, He finds us engaged at least mentally with what we shall eternally be doing, living the essence of the Kingdom life now. We have been made ruler over the household now; we shall be set over it eternally if when the Lord comes He finds us doing what He has appointed us to do. See on <em><a href='B:470 24:47'>Mat 24:47</a></em>&nbsp;<em>Shall make him ruler</em>.</p><p><em>To give them their food in due time?</em>- When the Lord comes, He finds the servant either smiting the servants (:49), or feeding and caring for them (:45). Our attitude to our brethren in the moment of our Lord’s coming will decide our eternal future. The structure of the parable allows of no half way position. The purpose of any authority given to any of us within the household is in order to feed others. If that, in the end, is not being done, then we are abusing the trust and authority given us by the Lord. The “food” is called their&nbsp;<em>sitometron&nbsp;</em>in <em><a href='B:490 12:42'>Luk 12:42</a></em>, their “portion of food”, or ration. The impression is given of a steward providing the right food ‘nourishment’ for the right persons at the right time. This is the essence of all care for others:&nbsp;<em>Kairos</em>, “due season”, means literally ‘time’, and is often used about ‘the time’ of the Lord’s return (<em><a href='B:470 8:29'>Mat 8:29</a></em>; <em><a href='B:470 13:30'>Mat 13:30</a></em>; <em><a href='B:470 16:3'>Mat 16:3</a></em>; <em><a href='B:470 21:34'>Mat 21:34</a></em>). Indeed it is used in the Olivet prophecy for this moment: “You know not when the time is” (<em><a href='B:480 13:33'>Mar 13:33</a></em>). The idea seems to be that instead of worrying about calculating “the time” of the Lord’s coming, we are instead to be concerned with feeding others in the household at that&nbsp;<em>kairos</em>&nbsp;or time. This is the sign of our preparedness and watchfulness, and not our apparent skill in matching world events to Bible prophecies.</p>


text:
<p><em><a href='B:470 24:46'>Mat 24:46</a></em>&nbsp;<em>Blessed is that servant</em>- The only other reference by the Lord to blessed servants is in <em><a href='B:490 12:37-38'>Luk 12:37-38</a></em>; <em><a href='B:490 12:43'>Luk 12:43</a></em> where He teaches the blessedness of the servant who is found awake / watching when his Lord returns. ‘Watching’ is a major theme here in Matthew 24, but the blessing in view here is for “doing”, actually providing nourishment for the household. Again we see the parallel between watching and doing. Watching can never be an academic interest in Bible prophecies. It has to be active, or else it isn’t ‘watching’ in the sense intended.</p><p><em>Whom his lord when he comes shall find so doing…</em>- Again we find emphasized the eternal importance of our attitude of mind at the moment of the Lord’s coming. Those who want to go to the Lord are confirmed in their desire by being snatched away to meet Him, whereas those who don’t have that immediacy of desire will be left behind, to be forcibly gathered to Him later.</p>


text:
<p><em><a href='B:470 24:47'>Mat 24:47</a></em>&nbsp;<em>Truly I say to you, that he will set him over all that he has</em>- See on :45&nbsp;<em>Has made ruler</em>. If we are doing what we have been empowered to do for the household now, then we shall be appointed to eternally do this:&nbsp;</p><p>The state of perfection in the Kingdom is described as us (the complete church of all ages) having reached, "a perfect man::. the measure of the stature of the fullness of Christ", having grown up into Christ, who is the head of the body (<em><a href='B:560 4:13'>Eph 4:13</a></em>; <em><a href='B:560 4:15'>Eph 4:15</a></em>). When Christ comes, we will each individually be made ruler over&nbsp;<em>all</em>&nbsp;that He has, we will each individually be fully righteous, fully manifesting the Lord Jesus. There seems to be marked connection with the fact (brought out in the parable of the talents) that we will each have&nbsp;<em>all</em>&nbsp;the Master's goods, and the description in the next parable of those goods being distributed between us in this life (<em><a href='B:470 24:47'>Mat 24:47</a></em>; <em><a href='B:470 25:15'>Mat 25:15</a></em>). In the Kingdom we will no longer know partially, as a result of seeing parts of the whole picture; we will see face to face (<em><a href='B:530 13:9'>1Co 13:9</a></em>; <em><a href='B:530 13:12'>1Co 13:12</a></em> Gk:).</p><p>In this life, the servant was ‘made ruler over’ s:w. the household, his job was to feed his fellow servants. If he is found so doing at the Lord’s return, he will be made ruler over literally all that his master owns, “all his goods” (AV) is literally ‘all that He has’. This is a profound insight into the nature of eternity. All that God has will be put under us. God has not subjected the world to come to the Angels but to us (<em><a href='B:650 2:5'>Heb 2:5</a></em>). This is because “all things” are to be put in subjection under the Lord Jesus (<em><a href='B:650 2:8'>Heb 2:8</a></em>), and all that is true of Him is true of us. But that being part of Him is dependent upon our serving of our brethren within the household. See on :43&nbsp;<em>The householder-&nbsp;</em>He is the householder, but we also are, because we are in Him.</p>


text:
<p><em><a href='B:470 24:48'>Mat 24:48</a></em>&nbsp;<em>But if that evil servant</em>- The next parable likewise features two types of servant; the “faithful” servant s:w:, and the equivalent of this “evil servant” is the “wicked and lazy servant… the unprofitable servant” (<em><a href='B:470 25:26'>Mat 25:26</a></em>; <em><a href='B:470 25:30'>Mat 25:30</a></em>). That servant who did nothing is paralleled with the servant who proactively got drunk, thought his Lord delayed, and beat his brethren. Despite all that bad behaviour, the real issue was that he did nothing positive for his Lord. So often, the fellow servants are effectively beaten because of the sins of omission, inaction, refusal to stand up for the abused:&nbsp;</p><p><em>Shall say in his heart</em>- The Bible knows nothing of a personal, cosmic Satan. Rather the real adversary is presented as the human heart, and therefore a huge amount of attention is given to the state of the human heart and the significance of our self-talk. Nobody consciously says ‘The Lord is delaying, great, now I can drink and abuse my brethren’. But the Lord puts His finger on the self-talk that goes on in our deep subconscious, and He does so in the context of warning against having a specific date in mind for the second coming.</p><p><em>My Lord's coming</em>- There is no turning to atheism or rebellion against the Lord, but rather the root cause of the misbehaviour is placed by the parable upon the man’s mentality that because he knows the date of his Lord’s coming, he can just ensure he’s behaving properly when He comes. And this is the purpose of the parable- to challenge that idea and explain why the date must be left unknown by us. This is the same idea as the foolish virgins not taking oil with them in the next parable. The idea is simply that the foolish take no oil because they are certain they know the day and hour of the bridegroom’s coming; whereas the wise recognize that they do not know the exact day and hour, and therefore act accordingly by taking more oil in case there is a delay. This is exactly the point being made in the Lord’s teaching at the end of chapter 24. Those who are convinced they know the day and hour, for whom the idea of flexibility or delay in the Lord’s purpose is anathema, are in fact those who fall asleep and are caught unprepared.</p><p><em>Is delayed</em>- The Lord Jesus / bridegroom “tarries” (<em><a href='B:470 25:5'>Mat 25:5</a></em>), the same Greek word translated ‘delay’ in “my Lord delays His coming”. The Lord&nbsp;<em>does&nbsp;</em>delay His coming- the man’s mistake was in acting inappropriately because of this. God’s judgments likewise “waited”, or delayed, in Noah’s time (<em><a href='B:670 3:20'>1Pe 3:20</a></em>)- presumably for the 120 year period of <em><a href='B:10 6:3'>Gen 6:3</a></em>. In a similar way, the judgment on Nineveh preached by Jonah also delayed- it came in the end, but their repentance meant that it delayed at that time:&nbsp;In the first century, all things were ready for the Supper- supper time had come. But the start of the supper has been delayed 2000 years by Israel’s rejection of the invitation to participate (<em><a href='B:490 14:17'>Luk 14:17</a></em>). The evil servant misbehaved because he thought the Lord had delayed and therefore he could misbehave, so long as he got his act together at the time of the Lord’s coming. This parable is therefore an explanation of why we must recognize that we don’t know the date of the Lord’s return; if we do think we know it, then this will lead us into misbehaviour. Those with a determinate, black and white view of God and His prophetic style have often shown us the truth of this parable. They thought the Lord would return at a certain date, or once certain conditions had been fulfilled. These things happened, and the Lord didn’t come- and their behaviour went seriously downhill:&nbsp;</p><h4>Moses' sprinkling of Israel with blood and then going away for forty days (the period of probation), returning after a perceived delay to a people lost in revelry with only a faithful minority, must point forward to our Lord's ascension to the Father's presence after the blood sprinkling of the cross, and His subsequent return. Christ's words of <em><a href='B:470 24:48'>Mat 24:48</a></em>; <em><a href='B:470 24:50'>Mat 24:50</a></em> suggest he read this incident along these lines: "That evil servant shall say in his heart, My lord delayeth his coming (cp. "Where is the promise of his coming?" and the people feeling Moses had delayed to return); and shall begin to::. eat and drink with the drunken (cp. "the people sat down to eat and drink", <em><a href='B:530 10:7'>1Co 10:7</a></em>); the Lord of that servant shall come::. in an hour that he is not aware of, and shall cut him asunder" - recalling the Levite's sudden massacre of the people on Moses' return. If the return of Moses from the mount is indeed typical of the second coming, then it would follow that the majority of the new Israel will be unprepared at the Lord's return also.</h4><p>"The Lord (Jesus- v:15,18) is not slack concerning his promise (to return- of <em><a href='B:500 14:3'>Joh 14:3</a></em>; <em><a href='B:500 14:18'>Joh 14:18</a></em>; <em><a href='B:500 14:28'>Joh 14:28</a></em>), as some men (in the ecclesia) count slackness”, but is longsuffering (<em><a href='B:680 3:9'>2Pe 3:9</a></em>). The Greek for "slack" here means 'delay'; this is assurance that God is not 'delaying' as men dilly-dally in the execution of their plans, but is rather postponing this for a good reason. There’s an allusion here to <em><a href='B:290 30:17-19'>Isa 30:17-19</a></em>, which records how Israel would suffer for their sins, but then God would wait for a certain time until they cried to Him in repentance, before bringing about a time of blessing on the earth based around the Lord's presence in Jerusalem: "One thousand shall flee at the rebuke of one (Deuteronomy 28 language)::. till ye be left as a tree bereft of branches (how Paul describes what happened to Israel in the first century, Romans 11)::. and therefore (i:e. because you are such sinners) will the Lord wait, that He may be gracious unto you, and therefore will He be exalted (through your repentance), that He may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for Him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more (the language of <em><a href='B:290 65:17-25'>Isa 65:17-25</a></em>, quoted in <em><a href='B:680 3:13'>2Pe 3:13</a></em>): He will be very gracious unto thee at the voice of thy cry (of repentance):&nbsp;<em>when</em>&nbsp;He shall hear it, He will answer thee". Not only is God delaying the Kingdom until there is repentance in Israel, but such is His&nbsp;<em>mercy&nbsp;</em>that He will not bring it about until such repentance. His purpose should not be seen, therefore, just in terms of the cold equation 'Repentance in Israel= second coming', but the supreme&nbsp;<em>mercy</em>&nbsp;and&nbsp;<em>love&nbsp;</em>which this arrangement shows should be appreciated. "And&nbsp;<em>therefore</em>&nbsp;will He be exalted" Isaiah comments- by those who understand these things. <em><a href='B:520 11:32-36'>Rom 11:32-36</a></em> is a marvellous example of this.</p>


text:
<p>24:49&nbsp;<em>And shall begin</em>- The idea is that only soon after he has begun his misbehaviour, the Lord comes. This highlights the point that because the man was sure that he knew the exact time of the Lord’s coming, and that time was not right now,&nbsp;<em>therefore</em>&nbsp;he did these bad things. The whole point of the parable is to explain&nbsp;<em>why</em>&nbsp;we do not and should not ever think we know the date of His coming. For it is this which is portrayed in the parable as the root reason why he begins beating the fellow servants and being self-indulgent, mixing with the unbelievers rather than the believers.</p><p><em>To beat his fellow servants-&nbsp;</em>Smiting the fellow servants is related to keeping other company- with the drunken. It could be that this parable is intended to have a specific latter day fulfilment, in that it speaks of the last few days or little while before the Lord’s return. For the evil servant has only just begun to beat, eat and drink, when his Lord comes. The ‘smiting’ might suggest that the evil servant joins in the persecution of the Lord’s servants which will be ongoing in that final period of tribulation:&nbsp;</p><p>The idea of the steward of the house smiting the fellow servant (<em><a href='B:470 24:49'>Mat 24:49</a></em>) is referred to by Paul (in the Greek text) in <em><a href='B:530 8:12'>1Co 8:12</a></em>, concerning&nbsp;<em>wounding</em>&nbsp;the conscience of weak brethren. Paul's vision of the latter day ecclesia was therefore that materialistic elders would act with no thought as to their effect on the consciences of the flock, and thereby many would stumble. The Lord’s only other reference to fellow servants is in 18:28-33, where the deeply indebted servant ‘beat’ a fellow servant who owed him a relatively small amount. The beating of the fellow servants may therefore be intended to be understood in terms of refusing to forgive, and demanding what is due.</p>&nbsp;<br/><p><em>And shall eat and drink with the drunkards</em>- His duty was to feed his fellow servants, but instead he became obsessed with feeding himself. The Lord has just spoken of ‘eating and drinking’ as characterizing Noah’s world (:38)- and also Lot’s world (<em><a href='B:490 17:28'>Luk 17:28</a></em>). There’s nothing wrong with any of the things Noah’s world were doing in themselves, but they were indulged in to the point of obsession. The man called to go in to the ark and care for those within it had instead gone outside into the world and engaged with them in their way of life. The next verse continues allusions to Noah’s time.</p><p><em><a href='B:490 12:45'>Luk 12:45</a></em> adds that the man himself becomes drunk; he is influenced by the company he now keeps. <em><a href='B:470 24:49'>Mat 24:49</a></em> is alluded to in <em><a href='B:590 5:3-7'>1Th 5:3-7</a></em>, where the picture is graphically created of a man who has been hard drinking for a whole evening, now at home stupefied, late at night. It is then that the thief comes; whilst dimly aware of his coming, the man is quite unprepared to meet him and keep his (spiritual) house intact. This will be the tragic position of those who through belief and practice are unready for their Lord. It seems that a materialistic eldership, uncommitted to the real needs of the household, indifferent to guarding the house, will contribute to our latter day apostasy as a community. And note the correspondence between those who are harsh on their brethren being those who are also caught up in the things of the world. The drunken servant starts to beat the fellow servants, using a Greek word which means to punish (<em><a href='B:490 12:45'>Luk 12:45</a></em>). This creates the picture of a worldly ecclesial elder over-disciplining others. No wonder there will be so much friction and disunity amongst spiritual Israel of the last days.</p>


text:
<p>24:50&nbsp;<em>The lord of that servant shall come in a day when he does not expect him and in an hour-&nbsp;</em>The implication is that the unfaithful servant should have ‘known’ and ‘been aware of’ his Lord’s coming. He should have lived every moment as if&nbsp;<em>this&nbsp;</em>were the day and hour of the Lord’s coming; even whilst recognizing that he does not finally know it. There is another possibility, discussed in a separate digression- and that is simply that the faithful in literally the very last few days&nbsp;<em>will&nbsp;</em>in fact know that the day and hour. The language of the Olivet prophecy brims with certainty as to the faithful&nbsp;<em>knowing</em>&nbsp;the time: "When ye shall see these things come to pass,&nbsp;<em>know</em>&nbsp;that it is nigh::. ye&nbsp;<em>know</em>&nbsp;that Summer is near:::&nbsp;<em>when</em>&nbsp;ye shall see Jerusalem compassed with armies, then&nbsp;<em>know</em>&nbsp;that the desolation thereof is nigh::. when ye therefore shall&nbsp;<em>see</em>&nbsp;(same Greek translated "know") the abomination of desolation::. when ye&nbsp;<em>see</em>&nbsp;(Gk. know, understand, perceive) all these things come to pass,&nbsp;<em>know</em>&nbsp;ye that the Kingdom of God is near". The idea is that we will understand clearly certain signs, and know&nbsp;<em>therefore</em>&nbsp;that the Lord is imminent. This all seems in marked contrast to the Lord's conclusion to the prophecy: "of that day and that hour&nbsp;<em>knoweth</em>&nbsp;no man". There is a marked connection here with the fact that he has just been saying that it will be possible to know once the signs are seen and understood. Surely he must be talking specifically to the twelve;&nbsp;<em>they</em>&nbsp;didn't&nbsp;<em>then</em>&nbsp;know the time, neither could they; but those who saw the signs by implication&nbsp;<em>would</em>&nbsp;know. In the context of these words about them not&nbsp;<em>then</em>&nbsp;knowing the day and hour, the Lord said that the believer&nbsp;<em>at the time of his return</em>&nbsp;who didn't know the day and hour of his coming would be found unprepared (<em><a href='B:470 24:50'>Mat 24:50</a></em>). This is surely proof enough that the last generation&nbsp;<em>will</em>&nbsp;in some way know the day and hour, i:e. the appointed time (cp. <em><a href='B:730 9:15'>Rev 9:15</a></em>), of the Lord's return. This point is a very powerful one.</p>&nbsp;<br/><p><em>When he does not know</em>- This is&nbsp;<em>ginosko</em>, used of how the world of Noah’s day did not “know” until all too late (:39). We are to “know” the time (:33 “know that it is near”, “know this” :43; <em><a href='B:490 21:31'>Luk 21:31</a></em>). And yet we cannot know the time in terms of a calendar date. Therefore we are to “know” the time in living according to the principle that the Lord&nbsp;<em>could&nbsp;</em>come imminently, at this very moment:&nbsp;</p>


text:
<p>24:51&nbsp;<em>And will cut him in pieces</em>- Gk. ‘to cut him in two’, literally ‘to dichotomize’. This unreal and severe punishment- to cut a slave in half as punishment- emphasizes the extreme nature of the wrongdoing. This may also allude to the idea of cutting a covenant. The parties to the covenant passed between the pieces of the covenant sacrifice and thereby proclaimed that they should be cut in two if they broke the covenant. These condemned persons, in this particular teaching, would therefore refer to those who had already entered covenant with God and are being judged for it. And the hint is that they broke that covenant because they preferred to be hypocrites, to look good in the eyes of men when their heart was somewhere else. The evil servant will be "cut asunder", i:e. his hypocrisy will be openly revealed for the first time (remember, he was an ecclesial elder in mortal life, according to the parable). There will be a public dimension to the judgment process, for the whole purpose of it is for the learning of those present at it, rather than for God’s benefit. What we have spoken in the Lord's ear will be revealed by him openly ("from the housetops") at the judgment (<em><a href='B:490 12:3'>Luk 12:3</a></em>). When the righteous receive their inheritance (i:e. at the judgment), then the fool will be held up to shame (<em><a href='B:240 3:35'>Pro 3:35</a></em> NIV).</p><p><em>And put him with the hypocrites-&nbsp;</em>AV "Appoint him his portion with the hypocrites". Christ "will appoint (the wicked servant) his portion with the unbelievers" (<em><a href='B:490 12:46'>Luk 12:46</a></em>), his portion with the hypocrites (<em><a href='B:470 24:51'>Mat 24:51</a></em>), reminiscent of a "goat" in the later parable&nbsp;being told to go to the group of goats at the left hand side- "the unbelievers", i:e. those responsible but lacking in real faith (the word is used concerning this group in <em><a href='B:500 20:27'>Joh 20:27</a></em>; <em><a href='B:470 17:20'>Mat 17:20</a></em>; <em><a href='B:520 11:20'>Rom 11:20</a></em>; <em><a href='B:650 3:12'>Heb 3:12</a></em>; <em><a href='B:630 1:15'>Tit 1:15</a></em>; <em><a href='B:730 21:8'>Rev 21:8</a></em>). Note the parallel between hypocrisy and faithlessness. It is faith which is the real power against hypocrisy; if we believe that the Lord sees and knows all things, we will not act in the eyes of some. We will be ourselves, because we believe in Him and His grace and love towards us. The Lord’s self-indulgent servant will be cut asunder at judgment day- revealed for who he really is- and then be appointed his portion with the other hypocrites (<em><a href='B:470 24:41'>Mat 24:41</a></em>). The Lord used almost identical words earlier in His ministry, but with the conclusion that such a servant would be appointed his portion with&nbsp;<em>the unbelievers&nbsp;</em>(<em><a href='B:490 12:46'>Luk 12:46</a></em>). The rejected servants, who appeared to believe but who only play-acted, are in fact unbelievers. They have as little faith as the unbelieving world, although they think they believe and serve the Lord.</p><p>Just as the man had chosen to be “with&nbsp;<em>meta</em>&nbsp;the drunken” (:49), so the Lord’s judgment of him will reflect the decisions he himself made, and the position in which he was found at the Lord’s coming- he will be “with”&nbsp;<em>meta</em>&nbsp;the hypocrites.</p><p><em>There will be weeping and gnashing of teeth</em>- This phrase is recorded seven times on the Lord’s lips, but six of them are in Matthew (<em><a href='B:470 8:12'>Mat 8:12</a></em>; <em><a href='B:470 13:42'>Mat 13:42</a></em>; <em><a href='B:470 13:50'>Mat 13:50</a></em>; <em><a href='B:470 22:13'>Mat 22:13</a></em>; <em><a href='B:470 24:51'>Mat 24:51</a></em>; <em><a href='B:470 25:30'>Mat 25:30</a></em>). The awful prospect clearly gripped Matthew, and in presenting the Gospel he felt it his duty to remind people graphically of the future they might miss, and the eternal consequence of rejecting God’s Son.</p><p>The Olivet prophecy doesn't finish at the end of Matthew 24; the chapter break with chapter 25 is unfortunate. The context runs straight on. The Lord spoke a number of parables at the end of the prophecy, which teach us the need for watchfulness against his coming. Each of them speak of his "coming" and the state of his ecclesia. They refer back to various parts of the Olivet prophecy:&nbsp;<em>Without any doubt</em>&nbsp;their main relevance is to the second coming; whatever minor relevance they may have to AD70, when they speak of the Lord coming and judging us, they speak of his second coming. They are a further elaboration on the things of which he had been speaking in the prophecy: and therefore the prophecy must basically concern his second coming and the state of the ecclesia at the time of the end.</p>


text:
<p>25:1- see on <em><a href='B:470 13:19'>Mat 13:19</a></em>.</p><p><em>Then-&nbsp;</em>Immediately after the judgment, we are told, "the Kingdom::. will be likened unto ten virgins::.", the implication being that&nbsp;<em>then</em>&nbsp;we will perceive the truths contained in that parable; only then will we fully appreciate the result of watchfulness and keeping oil in the lamps. "<em>Then</em>&nbsp;shall ye return, and discern judge between the righteous and the wicked" (<em><a href='B:460 3:18'>Mal 3:18</a></em>) is spoken to the "ye" of Malachi 3 (e:g. v. 14) who refused to repent. God had asked them to repent, but their response was: "Wherein shall we&nbsp;<em>return</em>?" (<em><a href='B:460 3:7'>Mal 3:7</a></em>). But in their final rejection, they would repent, all too late, and appreciate the basis of the Lord's condemnation:&nbsp;<em>they</em>&nbsp;will discern the crucial chasm between the righteous and the wicked, just as "<em>then</em>&nbsp;shall the Kingdom of heaven be likened unto ten virgins::." (<em><a href='B:470 25:1'>Mat 25:1</a></em>). Then, the wicked will understand the judgments of God. But it is our wisdom to learn and appreciate them now. The chapter division between Matthew 24, 25 is unfortunate. The description of the rejected at the judgment given in <em><a href='B:470 24:51'>Mat 24:51</a></em> is followed straight on by <em><a href='B:470 25:1'>Mat 25:1</a></em>:&nbsp;"Then shall the kingdom of heaven (i:e. entry into it) be likened unto ten virgins::.":&nbsp;This may suggest that the rejected will have time for reflection -&nbsp;<em>then</em>&nbsp;they will see the 'likeness' between their position and the parable of the virgins:&nbsp;&nbsp; This parable follows that of the negligent steward who will be rejected at the judgment (<em><a href='B:470 24:45'>Mat 24:45</a></em>), implying that a lack of proper spiritual care by the elders of the latter-day ecclesias results in the lack of oil in the lamps of the rejected:&nbsp;</p><p>If the judgment is in time as we now know it, we must be judged before Christ is enthroned, i:e. the Kingdom is established. But Matthew 25 teaches that we will come before Him&nbsp;<em>already enthroned</em>&nbsp;for judgment. The idea of "meeting" Christ at judgment employs a Greek phrase which distinctly means to go out to welcome a respected visitor. Its three Biblical occurrences are all in this context (<em><a href='B:510 28:14-15'>Act 28:14-15</a></em>; <em><a href='B:590 4:16-17'>1Th 4:16-17</a></em>; <em><a href='B:470 25:6'>Mat 25:6</a></em>; <em><a href='B:470 25:10'>Mat 25:10</a></em>). This would suggest that the faithful go out to meet the Lord and accompany Him to the judgment. But this is rather difficult to square with the idea of good and bad coming together before the judgment and being separated from each other&nbsp;<em>there</em>:&nbsp; It is almost as if these descriptions are designed to push the thoughtful reader away from seeing the judgment as occurring in real time Christ comes with the saints to save Israel from their enemies. Unless there is a secret coming of Christ to gather and judge the saints and then he is revealed to the world, this just isn't possible. And the idea of a secret coming of the Lord of glory just cannot be reconciled with the clear descriptions of his coming in the NT. The coming of Christ in glory with the saints with him to establish the Kingdom&nbsp;<em>is</em>&nbsp;the coming of Christ. Therefore it would be fitting if the whole process of Christ coming, resurrecting and judging his people, all happens in a moment of time as we know it. Depending how one reads the Hebrew text of <em><a href='B:450 14:6-7'>Zec 14:6-7</a></em>, this idea of collapsed time at the Lord's return is Biblical: "It shall come to pass in that day, that it shall not be clear in some places, and dark in other places of the world; but the day shall be one, in the knowledge of the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light" (AV mg:). The RVmg. speaks of "the planets shall contract"- the times and seasons they control would somehow contract. <em><a href='B:290 21:12'>Isa 21:12</a></em> RV has a similar idea, again in the context of a judgment day: “The morning is come and also the night”. This collapsing of time would also explain why it is impossible to construct a chronology of events in real time for the coming of Christ; the various prophecies of the last days just don't seem to fit together in chronological sequence.</p><p><em>Shall the kingdom of heaven be likened to ten virgins</em>- Ten men were required for a synagogue to be formed. The Lord may be consciously subverting this idea, implying that in the new Israel He was creating, the congregations would be comprised of believing individuals, whose gender was unimportant.</p><p><em>Who took their lamps</em>- Gk. ‘they received’. The same word is used throughout the chapter, also of the servants receiving their talents (<em><a href='B:470 25:16'>Mat 25:16</a></em>; <em><a href='B:470 25:18'>Mat 25:18</a></em>; <em><a href='B:470 25:20'>Mat 25:20</a></em>; <em><a href='B:470 25:22'>Mat 25:22</a></em>; <em><a href='B:470 25:24'>Mat 25:24</a></em>):&nbsp;</p><p><em>And went to meet the bridegroom</em>- Our calling to the Kingdom is effectively a calling to go and meet the Lord. However, the parable seems to be specifically about the response of the faithful immediately prior to the Lord’s coming, once they know He is ‘back’ and must of their own volition go out to meet Him. This would then follow straight on from the teaching of chapter 24. The same Greek word translated “meet” is that in <em><a href='B:590 4:17'>1Th 4:17</a></em>. The faithful who are alive at the time of Christ’s coming will be snatched away to “meet” Him. But they will have gone forth to meet Him of their own volition, and those who delay going to meet Him will not meet Him in that way.</p>


text:
<p>25:2&nbsp;<em>And five of them were foolish and five were wise-&nbsp;</em><em><a href='B:340 12:3'>Dan 12:3</a></em> speaks of “they that be wise::. they that turn many to righteousness”. This group of people are defined in <em><a href='B:340 12:10'>Dan 12:10</a></em> as “the wise” amongst latter day Israel who are purified and refined in the latter day time of Jacob’s trouble such as never was for Israel. The very same phrase occurs in <em><a href='B:340 11:35'>Dan 11:35</a></em>, where we read that some of these wise and understanding ones will perish during “the time of the end::. the time appointed” (RV)- of the three and a half year tribulation? One wonders if the Lord had these “wise” in mind in His parable of the “wise virgins” of the latter days. This would all suggest that some amongst Israel will repent and zealously preach in the last day tribulation, even if it costs them their lives. And Revelation 11 seems to be saying something similar.</p><p><em>Foolish</em>- The Lord uses the same word in saying that we are not to call anyone ‘foolish’ because it implies that we are condemning them (<em><a href='B:470 5:22'>Mat 5:22</a></em>). Clearly enough, the people of God are divided between those who will be saved, the wise, and those who will be condemned. But that division will only be apparent in the last day, and will be made apparent by varying responses to the knowledge that the Lord has finally come. Likewise the parable of the two builders shows that the difference between the wise and foolish will only be apparent when the flood comes, i:e. at the Lord’s return. The foundation they built is invisible to those around them- nobody can see whether they dug down through the sand onto the rock, or just built in the sand:&nbsp;</p>


text:
<h4>25:3&nbsp;<em>For the foolish, when they took their lamps, took no oil with them-&nbsp;</em>The ten virgins each having lamps may connect with the parable of the ten servants each having the talents of the true knowledge of God (<em><a href='B:490 19:13'>Luk 19:13</a></em>):&nbsp;Those who were "wise" had oil in their lamps;&nbsp;our Lord earlier defined "the wise" as those who truly obeyed the word (<em><a href='B:470 7:24'>Mat 7:24</a></em>):&nbsp;By contrast, the "foolish" without oil are those who only superficially respond to it (<em><a href='B:470 7:26'>Mat 7:26</a></em>):&nbsp;The parable of the talents following on from that of the oil lamps suggests that the talents- symbolic of our appreciation and application of the word- are to be equated with the oil:&nbsp;&nbsp; Those whose spiritual lamps go out during the tribulation "took no oil with them" after the first intimation that the second coming is about to occur (<em><a href='B:470 25:3'>Mat 25:3</a></em>). Thus during the delay period they will rely on the feeling of hope that this intimation gives rather than on genuine spirituality:&nbsp;These contrasting attitudes are perhaps hinted at by the wise taking their oil first,&nbsp;<em>then</em>&nbsp;their lamps;&nbsp;whilst the foolish grabbed their lamps but discounted the need for more oil (<em><a href='B:470 25:3-4'>Mat 25:3-4</a></em>):&nbsp;Thus those who presume too much upon their own personal worthiness, thinking that they are spiritually in "peace and safety" (<em><a href='B:590 5:3'>1Th 5:3</a></em>), fail to properly apply themselves to the oil of the word.</h4><p>However, it’s quite likely that the oil has no particular significance. The idea is simply that the foolish take no oil because they are certain they know the day and hour of the bridegroom’s coming; whereas the wise recognize that they do not know the exact day and hour, and therefore act accordingly by taking more oil in case there is a delay. This is exactly the point being made in the Lord’s teaching at the end of chapter 24. Those who are convinced they know the day and hour, for whom the idea of flexibility or delay in the Lord’s purpose is anathema, are in fact those who fall asleep and are caught unprepared.</p>


text:
<p>25:4&nbsp;<em>But the wise took flasks of oil along with their lamps</em>- The fact the lamps of the foolish ‘went out’ means that they all had oil in their lamps. The difference was that the wise thought there might well be a delay, and so they took oil with them. The wise took lamps plus vessels; the foolish only took their lamps. The only other time the Greek word translated “vessels” occurs in the New Testament is also in Matthew and also on the lips of Jesus in a parable, in <em><a href='B:470 13:48'>Mat 13:48</a></em>. There, the faithful are likened to good fish which the judge casts into “vessels” whilst the bad fish are cast away. The telling paradox is that the wise, those ultimately saved, are those who have “vessels” exactly because they suspect the oil of their own spirituality will not be enough. It is their awareness of their own likelihood of failure which is their salvation. And further, they recognize that the outworking of God’s purpose is changeable- there may be delays, such is His sensitivity to human spirituality. The foolish, by contrast, think that all will be well with them because they accurately know the time of the bridegroom’s coming, and cannot think that their own oil may not be enough. Personal spirituality oil is therefore related to our perception of God’s sensitivity and openness:&nbsp;</p>


text:
<p><em><a href='B:470 25:5'>Mat 25:5</a></em> - see on <em><a href='B:470 22:9'>Mat 22:9</a></em>.<br/><em>Now while the bridegroom was delayed</em>- The same word translated ‘delay’ in <em><a href='B:470 24:48'>Mat 24:48</a></em> (see note there). Without doubt, there is a delay in the Lord’s return. Beyond question, the fact not all will work out as expected in terms of chronology means that some will stumble. This is a sober warning to the very many who hold dogmatic views about the interpretation of end time Bible prophecy. <em><a href='B:730 10:6'>Rev 10:6</a></em> uses a related word to speak of how there will finally be no more delay. And yet ‘delay’ is to some extent metaphor- the same word is used in <em><a href='B:650 10:37'>Heb 10:37</a></em> “He that shall come will come, and will not tarry” (s:w. “tarried”, <em><a href='B:470 25:5'>Mat 25:5</a></em>). In one sense there will be a delay, in another sense there will not be. God on one hand foreknows all things, and in that sense there is no delay; in another sense, He does in real terms delay His program in response and sensitivity to human behaviour. This paradox is at the root of <em><a href='B:420 2:3'>Hab 2:3</a></em>, which is being quoted in <em><a href='B:650 10:37'>Heb 10:37</a></em>: “The vision is yet for an appointed time the Hebrew could mean ‘Will still not happen for another year /&nbsp;<em>moed</em>&nbsp;/ until the next feast / until the time appointed… though it tarry, wait for it… it will not tarry”. Despite the delay, it will fulfil, and so it must be waited for. It tarries in one sense, but in another sense “it will not tarry”.</p><p><em>They all became drowsy and slept</em>- The word is used figuratively of ‘delaying’. The only other NT usage is in <em><a href='B:680 2:3'>2Pe 2:3</a></em>, where it clearly means ‘delaying’: “Their condemnation&nbsp;<em>slumbers</em>&nbsp;not”. Because the bridegroom delayed, so did they. Here again is the Lord’s commentary upon the dangers of assuming a fixed date for His return. Spiritual life grinds to a halt when it is perceived wrongly that God’s purpose has ground to a halt. The delay in the Lord’s coming means that there is a delay in the spiritual life of those who waited for Him on a particular day. By slumbering, they were assuming that He too is slumbering. But the God of Israel neither slumbers nor sleeps (<em><a href='B:230 121:4'>Psa 121:4</a></em>). David had sworn not to slumber nor sleep until God was enthroned in Zion (<em><a href='B:230 132:4'>Psa 132:4</a></em>). Regardless of delays in the program, it is the end result which must ever be kept in view- the coming of the Lord to Zion. The fulfilment of prophecy is not an end in itself, but it is the end result which must be our desire- rather than merely seeing the vindication of our own pet interpretations.</p><p>Both wise and foolish "<em>all</em>&nbsp;slumbered and slept". This slumbering can only be seen in a bad light:&nbsp;The exhortation at the end of the parable is to "watch", i:e. to keep awake rather than be sleepy (<em><a href='B:470 25:13'>Mat 25:13</a></em>):&nbsp;We have earlier commented on the many parallels between 1 Thessalonians 5 and Matthew 24, 25. <em><a href='B:590 5:2'>1Th 5:2</a></em>; <em><a href='B:590 5:6-7'>1Th 5:6-7</a></em> speaks of the unworthy in the last days as being surprised by the midnight coming of Christ due to their being asleep:&nbsp;Their being "drunken in the night" (<em><a href='B:590 5:7'>1Th 5:7</a></em>) matches the similar description of the weak elements of the latter-day ecclesias in <em><a href='B:470 24:49'>Mat 24:49</a></em>. And yet 1 Thessalonians 5 goes on in this context to say that Christ died for us so that whether we wake or sleep, we may be accepted with Him. This is positivism beyond measure; He&nbsp;<em>wants&nbsp;</em>to save even those who slumber. Clearly enough, the very last generation of believers will all be weak, and those of them who shall be saved will only be ‘ready’ because of their own admission of their weakness and lack of oil.</p><p>That&nbsp;<em>all</em>&nbsp;the girls should fall asleep whilst awaiting the bridegroom is unusual- an element of unreality in the story. They must have been a pretty unenthusiastic, switched off bunch. And yet immediately we are led by the Lord to pass judgment upon ourselves- which is quite a feature of the parables, e:g. <em><a href='B:470 21:31'>Mat 21:31</a></em>; <em><a href='B:490 7:43'>Luk 7:43</a></em> (as it is elsewhere- consider <em><a href='B:100 12:5'>2Sa 12:5</a></em>; <em><a href='B:100 14:8'>2Sa 14:8</a></em>; <em><a href='B:110 20:40'>1Ki 20:40</a></em>). Note how there is surely a similar element of unreality in the Lord’s description of&nbsp;<em>all</em>&nbsp;those invited to the dinner refusing the invitation (<em><a href='B:490 14:18'>Luk 14:18</a></em>; <em><a href='B:490 14:24'>Luk 14:24</a></em>). Would really&nbsp;<em>nobody</em>&nbsp;respond to such a gracious invitation? This was the obvious question that He begged in the minds of His hearers. The intention being that each hearer would reflect: “Is it I…?”… maybe at least&nbsp;<em>I</em>&nbsp;could respond to the call of the Gospel… Christ's low expectations of us are clearly demonstrated when He told the parables of the weddings. When you put them together, you get this picture: God made the wedding between Christ and us. The invited guests didn't bother coming, for very trivial, mundane reasons that they put in front of the honour of being invited to His wedding. Only tramps and beggars come to it, motivated selfishly by the thought of a free meal (cp. a penny for the day). But we, the bride, aren't ready (although Christ graciously doesn't mention that in the parable), and so He delays to come to the wedding. Back home, His most trusted household servants realize that He's delaying His return, and start to get drunk and beat each other. The excited young bridesmaids lose their enthusiasm and go to sleep. Eventually, the wedding happens, but some of the guests don't bother to turn up in a wedding garment, just in their filthy rags. The impression is clearly this:&nbsp;<em>the whole thing's a mess</em>&nbsp;Yet this is the marriage of the Son of God to His dearly purchased bride, for whom He died, and lived a life of total self-control. Yet He&nbsp;<em>knew</em>&nbsp;the whole thing would be such a mess. See on <em><a href='B:470 13:25'>Mat 13:25</a></em>.</p>


text:
<p><em><a href='B:470 25:6'>Mat 25:6</a></em>&nbsp;<em>But at midnight-&nbsp;</em>Israel both kept Passover and went through the Red Sea at night:&nbsp; Indeed, it is stressed six times in Exodus 12 that it was “night", and hence <em><a href='B:50 16:1'>Deu 16:1</a></em> reminds them to carefully keep the Passover (i:e. at night), "for::. thy God brought thee forth&nbsp;out of Egypt by night":&nbsp;Other latter day prophecies speak of the events of the second coming being at "night":&nbsp;Lot left Sodom in the very early hours of the morning; and it was "at midnight (that) there was a cry made" informing the virgins of their Lord's return (<em><a href='B:470 25:6'>Mat 25:6</a></em>). There can be little doubt that the parable is intended to have a specific latter-day application:&nbsp;&nbsp;And yet there is a general application of the parable to all believers who at the time of their baptism have oil in their lamps- which needs continual topping up by our freewill effort:&nbsp;&nbsp;&nbsp; The virgins "took their lamps, and went forth to meet the bridegroom" (<em><a href='B:470 25:1'>Mat 25:1</a></em>), but settled down to slumber due to his unexpected delay:&nbsp;&nbsp; Then "at midnight there was a cry made, Behold, the bridegroom cometh;&nbsp;go ye out to meet him" (<em><a href='B:470 25:6'>Mat 25:6</a></em>). The whole of the believer's probation should therefore be in the spirit of a journey to the judgment / wedding, believing that Christ is at the door:&nbsp;The 'arising' of the virgins in <em><a href='B:470 25:7'>Mat 25:7</a></em> would then refer to the resurrection.</p><p><em>There was a cry</em>- This is surely representative of some specific indication given to the latter day believers that the Lord is back and they must now exercise their freewill in going to meet Him. It may be in the form of a trumpet blast. The book of Revelation often uses the same word for the ‘crying’ of Angels in their various proclamations. So this may refer to the “voice of an Archangel” (<em><a href='B:590 4:16'>1Th 4:16</a></em>) with which the Lord returns. This great cry also equates with the "shout" of <em><a href='B:590 4:17'>1Th 4:17</a></em> at the Lord's return and the resurrection. From this it follows that the faithful will have a separate gathering to judgment than the unworthy; Christ "shall gather together his&nbsp;<em>elect</em>" (<em><a href='B:470 24:31'>Mat 24:31</a></em>), the unworthy then wish to be with those who have oil, putting their noses in a Bible for a change, and&nbsp;<em>then</em>&nbsp;come to the judgment. The wise trim their lamps and go to meet Jesus. The same Greek word translated 'trim' is rendered 'adorned' in <em><a href='B:730 21:2'>Rev 21:2</a></em>, concerning the bride of Christ (the wise virgins) "coming down from God out of Heaven (a literal descent from the sky, having been snatched away in clouds?), prepared as a bride&nbsp;<em>adorned</em>&nbsp;for her husband" (<em><a href='B:730 21:2'>Rev 21:2</a></em>). The intimation that the second coming is imminent could be due to a number of factors:<br/>-&nbsp; The open presence of 'Elijah'. The cry of the watchman would be in the spirit of the Elijah prophet.<br/>-&nbsp; The possible possession of the miraculous spirit gift by the Elijah ministry.<br/>-&nbsp; The onset of active persecution<br/>-&nbsp; The Arab domination of Israel<br/>-&nbsp; Possibly the appearance of a literal sign in the heavenly bodies heralding the Lord's coming; the sign of the Son of man.</p><p><em>Look The bridegroom comes Come out to meet him</em>- “Comes” translates&nbsp;<em>erchomai</em>&nbsp;and “go out” is&nbsp;<em>ex-erchomai</em>. The coming of Christ must be greeted by our ‘coming out’ to meet Him. The idea is that we cannot be merely passive. The whole parable is designed to debunk the idea that we can know the exact date of the Lord’s return, with the implication that we are just waiting for things to happen to us. But God’s purpose involves us having a hand in the outworking of it; He is responsive to our freewill attitudes and decisions. His coming / going out to us cannot just be waited for by us; we have to go out to Him. The virgins had all ‘gone out’ to meet the bridegroom (:1 s:w:), but now they actually go out to meet Him after the delay. And it is the response to how the Lord delays which is effectively the division between wise and foolish, worthy and unworthy.</p><p>The same Greek word translated "meet" in <em><a href='B:470 25:6'>Mat 25:6</a></em> concerning the wise virgins going out to "meet" Christ occurs also in <em><a href='B:590 4:17'>1Th 4:17</a></em>:&nbsp; "We which are alive and remain shall be caught up::. in the clouds to&nbsp;<em>meet</em>&nbsp;the Lord in the air". The picture is therefore presented of the righteous obeying the call of their own volition, and then being confirmed in this by being 'snatched away' to meet Christ in the (literal) air:&nbsp;We will then travel with Christ "in the clouds" (literally) to judgment in Jerusalem:&nbsp;In no way, of course, does this suggestion give countenance to the preposterous Pentecostal doctrine of being 'raptured' into heaven itself:&nbsp;&nbsp; Every alternative interpretation of <em><a href='B:590 4:17'>1Th 4:17</a></em> seems to run into trouble with the phrase "meet the Lord&nbsp;<em>in the air</em>":&nbsp;1 Thessalonians is not a letter given to figurative language, but rather to the literal facts of the second coming.</p>


text:
<p><em><a href='B:470 25:7'>Mat 25:7</a></em>&nbsp;<em>Then all those virgins arose and</em>- In the general application of the parable, this invites interpretation as resurrection. But the burden of the parable is clearly specifically for those who live in the last days, those who are “alive and remain” and are called to meet their Lord, but find there is a delay. The more obvious picture, however, is that the call will grab all by surprise, and will lead to them arising and taking stop of their lives, and coming to terms with who they really are. Again, this is relevant to the closing section of the Olivet prophecy- the Lord’s point is that even if they think they know the day and hour of His coming, it will be a shock which can in no way be prepared for. And knowing the day and hour is not the essential thing, but rather being willing to immediately go to Him and leave the things of this world.</p><p><em>Trimmed their lamps</em>- This is the same word translated “garnished” in the Lord’s parable about how response to John the Baptist’s teaching left a house “garnished” (<em><a href='B:470 12:44'>Mat 12:44</a></em>). And his teaching was about Jesus as Christ and the need for repentance and faith in His grace. Those who properly responded to it would be ready for the Lord’s second coming. The whole language of Jesus as bridegroom was surely intended to recall John, for he had used the very same figure for the Lord. The introduction to the Olivet prophecy had noted that the temple was “garnished” (s:w. “trimmed”; <em><a href='B:490 21:5'>Luk 21:5</a></em>), and the Lord is surely saying that that was irrelevant, for the true garnishing is of personal preparedness for His coming. The bride herself is to be “adorned s:w. for her husband”, the bridegroom (<em><a href='B:730 21:2'>Rev 21:2</a></em>).</p>


text:
<p><em><a href='B:470 25:8'>Mat 25:8</a></em>&nbsp;<em>And the foolish said to the wise: Give us some of your oil</em>- Those who thought they knew the day and hour of the Lord’s coming are revealed here as actually having no personal spirituality. They could have just gone to meet their Lord for joy of wanting to see Him, throwing themselves upon His grace. A bridegroom wants to see His bride and would rather see her without some piece of jewellery, than find she turns up very late. Their request for oil from others indicates they have no personal love of Him, no personal relationship with Him, and a group mentality whereby they thought others’ spirituality could count for theirs. All they had was their conviction that they knew the day and hour of His coming. So it’s no surprise when finally the Lord tells them “I know you not” (:12). This puts all obsession about figuring out Bible prophecy into correct perspective:&nbsp;</p><p><em>For our lamps are going out-&nbsp;</em>Apparently the "lamps" which the parable is based upon had to be replenished every 15 minutes or else they went out:&nbsp;&nbsp; The "wise" (relative to the foolish, anyway) can therefore be pictured as dozing for five or 10 minutes, then jolting back into consciousness and refilling their lamps, while the foolish snored on. This presents a powerful picture of the frail spirituality which will characterise the faithful remnant just prior to the second coming. The Lord asks the faithful remnant to "look up, and lift up your heads" (<em><a href='B:490 21:28'>Luk 21:28</a></em>) when the signs of the last days just&nbsp;<em>begin</em>&nbsp;to come to pass. There seems a designed connection with this parable of the virgins, spoken only minutes later: in actual fact, he foresaw that&nbsp;<em>even at His coming</em>, even the faithful would be sleeping:&nbsp; Even now our real faith is but as candles in the wind:&nbsp;There is an urgent need for us each to analyse and appreciate what real spirituality is, to spotlight the few times and ways in which we show it, and to work on these:&nbsp;Such self-knowledge and realisation will be worth its weight in diamonds during the delay period. This said, it will ultimately be the midnight cry which reveals our true spiritual state to us:&nbsp;Each virgin arose and with heightened awareness analysed the state of their oil:&nbsp;The wise will have the faith to quickly prepare themselves to meet Christ- they "trimmed their lamps", pulling out the burnt strands in the wick and adding oil:&nbsp;The foolish panic- "Give us of your oil"&nbsp;&nbsp; In that moment it will be evident to all in the ecclesia who has been wise and who foolish. Those who are spiritually empty will then realize their folly;&nbsp;the parable even suggests that they desperately try to associate themselves with those they know to be spiritually stronger, somehow hoping that they might be covered by their spirituality:&nbsp;"Our lamps are going out" (<em><a href='B:470 25:8'>Mat 25:8</a></em> R:V:) shows that they are not totally without oil, but they feel the oil- what faith they had- ebbing away as the reality of Christ's return and the judgment dawns upon them.</p>


text:
<p><em><a href='B:470 25:9'>Mat 25:9</a></em>&nbsp;<em>But the wise answered: Perhaps there will not be enough for us and you-&nbsp;</em>AV "Not so; lest there be not enough for us and you". The translation is problematic, as reflected by the way the AV puts “not so” in italics. This has been added in a valiant bid to make the difficult Greek have at least some kind of sense. The idea seems to more accurately be: ‘In any case there is not sufficient for us, let alone for you too’. The only other time&nbsp;<em>arkeo ou</em>&nbsp;occurs it is translated “not sufficient” (<em><a href='B:500 6:7'>Joh 6:7</a></em>); and there, the idea is ‘We cannot possibly have sufficient of ourselves, only God’s grace can provide the sufficiency’. As it is translated in most English versions, the sense is somewhat selfish- as if the wise are too concerned for their own acceptance by the bridegroom to worry about anyone else. But I suggest the sense of the original is rather ‘We ourselves hardly have any oil, we are woefully unprepared ourselves, we are going to throw ourselves onto His grace when we meet Him. It’s not about how much oil we have. It’s about loving Him enough and trusting His grace enough to just want to go immediately and be with Him. But if you’re so worried about oil, well, presumably you will have to go and get some- a hard job, in the middle of the night, when the shops are all closed’.</p><p><em>Instead, you should go-</em>&nbsp;The Greek really means ‘to depart’, and significantly, the very same word is used by the Lord in this same context when condemning people at judgment day in :41: “Depart s:w. “go” from Me, you cursed”. So the point is again established that in their response to the news of His return, the rejected have their judgment. They are asked to go and meet Him, but they depart, to try to make themselves prepared by relying upon others “them that sell”. Their departing from the Lord was in essence their condemnation, for condemnation is all about departing from the Lord.</p><h4><em>To them that sell oil and buy some for yourselves</em>- This may well be obeyed by the foolish in the form of getting their noses down to some serious, personal Bible study for a change; or going looking for&nbsp;<em>people</em>&nbsp;who could sell them oil. But again, they go to others- rather than immediately to the Lord Himself. Hence His comment in :12 that they do not know Him, and therefore He doesn’t know them. There is simply a lack of personal relationship with Him, despite their confidence that they knew the day and hour of His coming. "Go::. and buy" is surely rhetorical- the rejected know it's too late for them to actually rectify their position, but the process of judgment day&nbsp;will show the rejected how it would have been possible to enter the Kingdom. Likewise the Lord will tell the one talent man: 'Why didn't you, for example, put the money into the bank:::?'. I mentioned under&nbsp;<em>Not so</em>… that the only other time&nbsp;<em>arkeo ou</em>&nbsp;“not enough” occurs is when the amount of bread required was described as “not sufficient” (<em><a href='B:500 6:7'>Joh 6:7</a></em>). The advice to&nbsp;<em>go and buy for yourselves</em>&nbsp;is also alluding to that same feeding miracle. The lesson then had been that no amount of bread was enough / sufficient, nor was it possible to go and buy for oneself- rather must there be total reliance upon God’s grace in Christ. I feel the allusion or similarity is purposeful, because lack of oil didn’t have to mean rejection by the Bridegroom. They could simply have thrown themselves upon His grace. If they were ready and eager to go and meet Him at any moment, regardless of whether they felt or externally appeared ready, then this was enough for salvation. And that, really, will be the struggle of every spiritual heart when we know the Lord has returned; our love for Him and trust in His grace must be greater than our awareness of our own unworthiness, lack of preparation and poor external appearance. Those who thought they knew the day and hour and we must ever remember that this is the context of the parable couldn’t cope with things working out other than they had expected, needed to run to others for help, rather than to the Lord personally; and had no sense of His grace nor, in fact, any overpowering desire to simply be with Him. Rather was their own correctness of expectation the most significant self-defining issue for them. And it would appear so many ‘Christians’ have fallen into this trap, becoming obsessed with chronologies of events and accuracy of prophetic interpretation, at the expense of true spirituality and direct personal relationship with the Lord.<br/><em>Buy for yourselves</em>- Literally, ‘redeem yourselves’. The whole point is that we were bought / redeemed by the Lord and not by ourselves.</h4>


text:
<p><em><a href='B:470 25:10'>Mat 25:10</a></em>&nbsp;<em>And while they went away to buy</em>- There seems no reason to think that the Bridegroom would have rejected them because their lamp was not burning. They could have just gone along anywhere, motivated by the joy that comes from love. But they were too convinced by their need to&nbsp;<em>appear</em>&nbsp;ready externally. I have spoken elsewhere of a collapsing of time as we understand it in the period around the Lord’s return and judgment. But let us not think that such collapsing of time only means that what would otherwise take a long time actually takes a short time. It may be that what is in fact a very short time feels like much longer. Thus we read here of the rejected as foolish virgins going to get oil, and it taking so long that the door was shut and they were eternally outside the marriage. In time as we know it, this may just be a momentary desire to have been more filled with the Spirit in the day of opportunity. But the whole process of realising this will&nbsp;<em>feel</em>&nbsp;to them as if it takes a long time to work out.</p><p><em>The bridegroom came- and they that were ready</em>- “You- be also ready” (<em><a href='B:470 24:44'>Mat 24:44</a></em>) uses the same word. This parable is the definition of what ‘readiness’ means. The wise virgins were hardly ready. They fell asleep when they should have stayed awake; and they recognized that they didn’t really have enough oil. They hadn’t calculated the day nor hour of their Lord’s return. They were ‘ready’ only in the sense that they wanted above all to be with their Lord, and this sense was far stronger than their deep awareness of their own shameful unpreparedness. But this is what ‘readiness’ is about:&nbsp;<br/><em>Went in with Him</em>&nbsp;<em>to the wedding</em>- This is another hint that the faithful come with Jesus to judgment. See Digression&nbsp;<em>With Jesus to Judgment</em>. The Lord entering into the wedding feast is the exact picture of His coming in judgment (<em><a href='B:470 22:11'>Mat 22:11</a></em> “the King&nbsp;<em>came in</em>” s:w. “went in”). But in that same parable, we ‘come in’ to the wedding feast at our response to the Gospel in this life (<em><a href='B:470 22:12'>Mat 22:12</a></em> s:w:). The nature of our initial response is highly significant. “Went in” translates the same Greek word found in 24:38: “Noah&nbsp;<em>entered into</em>&nbsp;the ark”. The next comment that “the door was shut” continues that allusion to the ark.</p><p><em>Went in with him to the marriage feast, and the door was shut-</em>&nbsp;The very same words are used in <em><a href='B:490 11:7'>Luk 11:7</a></em> concerning how although the door is shut in this life, yet it can be opened by prayer and beseeching. We as sinners are condemned here and now, the door is shut- but we can repent and pray, and the door shall be opened. But like the shutting of the door of the ark, once this is done at the day of judgment, it is too late. Now is the day to change the verdict, then will be too late.</p>


text:
<p>25:11&nbsp;<em>Afterward came also</em>- We may be intended to imagine some details of the story. They would have searched for oil sellers in the middle of the night, and finding none, they came without oil to their Lord. I suggested earlier that the issue is readiness, a love for the Lord, rather than having oil; they could have gone immediately and thrown themselves on His grace. But they didn’t do that and chose instead to try to get human help; resulting in their rejection.</p><p><em>The other virgins</em>- If the Lord literally meant ‘the others’, He would have used a Greek word like&nbsp;<em>heteros</em>&nbsp;or the Aramaic equivalent. But&nbsp;<em>loipoi</em>&nbsp;definitely has the sense of that or those which remain; it is elsewhere translated “the things which remain” (<em><a href='B:730 3:2'>Rev 3:2</a></em>). The foolish virgins are those who remained, those who didn’t go immediately in response to the call. Yet again, attitudes to the Lord’s coming will decide our eternal futures.</p><p><em>Saying: Lord, Lord</em>- The Lord had warned that saying “Lord, Lord” would not guarantee “entry” into the Kingdom (7:21). And here He is speaking about exactly such “entry”- the same word is used here in :10 “they that were ready&nbsp;<em>went in</em>&nbsp;with Him to the wedding”. The category in view are those who considered themselves believers, who thought that externally correct forms of address would impress the Lord Jesus. The “Lord, Lord” contingent indeed had “done many wonderful works” (7:22), but they had never known and loved&nbsp;<em>Him</em>. Whilst organized church life is a necessary part of our present experience and the Lord’s intention, the danger is that it can exalt such “works” and public appearances to the point that personal relationship with the Lord is totally eclipsed.</p><p><em><a href='B:490 13:25'>Luk 13:25</a></em> adds the detail that they ‘knocked’. Knocking is sometimes used as a figure for prayer (<em><a href='B:470 7:7'>Mat 7:7</a></em>; <em><a href='B:490 11:7'>Luk 11:7</a></em>). The basis for these foolish virgins is surely in <em><a href='B:240 1:28-29'>Pro 1:28-29</a></em>: "Then shall they call upon me, but I will not answer::. they shall not find me: for that hated knowledge". The foolish virgins realize the need for prayer all too late; they knocked on the door with great zeal, asking for it to be opened; seeking but not finding. They were so convinced they knew the day and hour that prayer for the Lord’s return, and prayer to Him generally, somehow was overlooked or felt to be unnecessary.</p><p><em>Open to us-&nbsp;</em>The foolish virgins, for all their initial spiritual confidence shown by not taking oil with them, lacked that true love for Christ's appearing which enabled the wise to immediately go forth to meet him:&nbsp;This accords with the description of the righteous as opening the door&nbsp;<em>immediately</em>&nbsp;in response to the 'knock' of the second coming (<em><a href='B:490 12:36'>Luk 12:36</a></em>):&nbsp;"Lord, Lord, open to us" is met with the response "I know you not"; and this connects with an earlier picture of the rejected at judgment day:&nbsp;"Many will say to me in that day, Lord, Lord, have we not::. in thy name done many wonderful works?&nbsp;And then will I profess unto them, I never knew you" (<em><a href='B:470 7:22-23'>Mat 7:22-23</a></em>):&nbsp;Thus there is the implication that when the foolish virgins delay their going to meet Christ, they amass a list of "many wonderful works" which they hope will impress their Lord:&nbsp;This would explain the indignation of the rejected at Christ's rebuke of their lack of suitable works (<em><a href='B:470 25:41-45'>Mat 25:41-45</a></em>). These people would probably not have appeared reprobates in this life; works are so impressive to ones' fellow believers. Jesus did not tell this parable about five hookers and five virgins;&nbsp;<em>all</em>&nbsp;of them were 'virgins' in the parable, having an appearance of purity from being in Christ. By contrast, "the wise", whose love for Christ makes them respond immediately to the call, are unconscious of their works of faith (<em><a href='B:470 25:35-40'>Mat 25:35-40</a></em>):&nbsp; "Lord, open to us" is therefore to be read as a confident demand by the unworthy for entry into the Kingdom, based upon trust in their "wonderful works":&nbsp;&nbsp;"I know you not" is paralleled with a lack of oil:&nbsp;The Lord knows His people through their attitude to the oil; whether they have enough or not, or whether they think they do or think they do not, is all so irrelevant. The essence is in wanting the Lord’s return:&nbsp;</p>


text:
<p>25:12&nbsp;<em>But he answered and said: Truly I say to you, I do not know you</em>- <em><a href='B:490 13:25'>Luk 13:25</a></em> adds “From whence you are”, from what nation or ethnicity. They were complete strangers, speaking another language. The intended paradox is in that those who were so confident they knew the day and hour actually did not know it (:13), and did not know Christ. They thought knowing the day and hour was the same as knowing Christ; or at least, they put the two together in their minds as one and the same. But they are not. And that is the point of this parable, which is sandwiched in between warnings that we do not and cannot know the day and hour- but we are invited to know Christ personally.</p>


text:
<p>25:13&nbsp;<em>Therefore, stay awake For you do not know the day nor the hour-&nbsp;</em>"Let us watch and be sober" (<em><a href='B:590 5:6'>1Th 5:6</a></em>) matches our Lord's "Watch, therefore" (<em><a href='B:470 25:13'>Mat 25:13</a></em>). This command to watch seems to have a conscious connection with the Lord's urgent plea to the sleepy disciples in Gethsemane to "watch and pray" (<em><a href='B:470 26:38'>Mat 26:38</a></em>), indicating that they at that time typify the latter day believers; about to fellowship their Lord's sufferings during the tribulation period, confused, failing to see the urgency of the situation. The disciples doubtless started to obey their Lord's command to watch and pray, but then drifted off into sleep. Watching and praying are often associated; a real&nbsp;<em>knowing</em>&nbsp;of God through dynamic prayer is the real way to be watchful for the second coming. The foolish virgins realize this all too late; they knocked on the door with great zeal, asking for it to be opened; seeking but not finding. Knocking is sometimes used as a figure for prayer (<em><a href='B:470 7:7'>Mat 7:7</a></em>). The basis for these foolish virgins is surely in <em><a href='B:240 1:28-29'>Pro 1:28-29</a></em>: "Then shall they call upon me, but I will not answer::. they shall not find me: for that they hated knowledge":&nbsp;</p><p>It cannot be accidental that Matthew's Gospel twice records Christ's plea for us to watch (<em><a href='B:470 24:42'>Mat 24:42</a></em>; <em><a href='B:470 25:13'>Mat 25:13</a></em>); and then goes straight on to describe how in Gethsemane, Christ pleaded with the disciples to join Him in watching and praying, lest they fall to temptation (<em><a href='B:470 26:38-41'>Mat 26:38-41</a></em>). He was evidently deeply, deeply disappointed that they could not share this with Him. Surely the reason for this further mention of watching is to suggest that in the pain of our latter day watching, we will be at one with our suffering Lord in Gethsemane, as He too watched- not "signs of the times", but His own relationship with the Father, desperately seeking strength to carry the cross rather than quit the race.</p>


text:
<p>25:14&nbsp;<em>For it is as when a man, going into another country</em>- The same word is used in the parable of the tenants (21:33), and also at the end of the Olivet prophecy in describing the Son of Man travelling into a far country and leaving His servants to watch, not knowing exactly when He shall return (<em><a href='B:480 13:34'>Mar 13:34</a></em>). The parables of Matthew 25 are an extension of the Olivet prophecy and appear to comment particularly upon the fact we do not know the exact time of the Lord's return but are to live as if He is coming any moment. The key phrase in this parable, in this connection, is the idea of the Lord returning to assess the servants "after a long time" or delay (see on :19). It may be that the Lord foresaw the rescheduling of His intended return in the first century, and wanted to teach that regardless of the delay, His servants were to keep 'ready' and watching by trading the goods He entrusted them with, and progressing His work on the earth. In one sense, the Lord Jesus is very present. The teaching of the Comforter passages in John 14-16 is that through the Spirit, He is as good as personally present with us. And yet He is apparently absent, in that we no longer possess the miraculous gifts, and it visibly appears that He is far away. The metaphor of a man travelling into a far country is a sign of His recognition that on one level, that is indeed how it will appear to us. And clearly the idea is based upon the experience of absent landlords, who left their estates in the hands of their servants and went away to enjoy the good life in some better part of the Roman empire. Such landlords were despised as non-patriotic and disinterested in the welfare of their people. And yet the Lord consciously employs this image concerning Himself. He is not ultimately like that, but through this choice of imagery He gives a nod of recognition towards the fact that indeed this is how it will appear to some. Joseph likewise appeared tough and disinterested to his brothers, when beneath that mask his heart was bursting for them; His whole plan of action was simply to lead them to repentance.</p><p><em>Called his own servants</em>- A picture of how the Lord considers us to be His very own.</p><p><em>And delivered to them His goods</em>- The same word is used about how all things have been delivered unto the Son by the Father ("All things are delivered to me from My Father", <em><a href='B:490 10:22'>Luk 10:22</a></em>). The totality of the action is the element of unreality- that this Master would share out all He had amongst His servants, when He Himself was not present to oversee their work. Again, this is metaphor. He is present. But He is 'absent' in the sense that He will not forcibly intervene to ensure that His work prospers in our hands. He has left us with absolute freewill and self-determination. In a different metaphor, Paul likens the community of believers to the body of Christ. we are Him, and without us, He is not. We each have part of His work, some aspects of His characteristics, which we are to develop and reveal in the world. The most common usage of<em>&nbsp;paradidomi</em>&nbsp;concerning what has been delivered to us is in the context of "That form of doctrine" which has been "delivered" to us (<em><a href='B:520 6:17'>Rom 6:17</a></em>; <em><a href='B:530 11:2'>1Co 11:2</a></em>; <em><a href='B:530 11:23'>1Co 11:23</a></em>; <em><a href='B:530 15:3'>1Co 15:3</a></em> <em><a href='B:680 2:21'>2Pe 2:21</a></em>; "the faith which was once delivered to the saints", <em><a href='B:720 1:3'>Jud 1:3</a></em>)- not to simply keep buried, but to develop in various ways, to the glory of the Lord who gave it. Thus the basic doctrines of the Faith were "delivered" to us at our conversion, as the talents were delivered to the servants. We are asked to use that understanding of basics to develop our own character. It doesn't mean we're each given different doctrines; but we all have different characters and areas of spiritual growth, and we must each use the same doctrines we are "delivered" to develop these. This would explain why it's so easy to see others' lack of spiritual development in some areas, whilst being so sure that we have grown spiritually in other areas. Our observation is correct; this&nbsp;<em>is</em>&nbsp;the case. But it's nothing to be proud or critical about; we ourselves have our blind spots. This approach to the parables of the pounds and talents may also explain why brethren of past generations seemed so strong in some areas (e:g. defence of the Faith and preaching) but so weak in others (e:g. compassion).</p><p><em>"</em>His goods<em>"&nbsp;</em>follows on from the Lord's word that "He shall make him ruler over all his goods" (24:47 s:w:). What we are faithful with now will be in some sense eternally given to us in the Kingdom age. We will each have&nbsp;<em>all</em>&nbsp;the Master's goods, and the description in the next parable of those goods being distributed between us in this life (<em><a href='B:470 24:47'>Mat 24:47</a></em>). In the Kingdom we will no longer know partially, as a result of seeing parts of the whole picture; we will see face to face (<em><a href='B:530 13:9'>1Co 13:9</a></em>; <em><a href='B:530 13:12'>1Co 13:12</a></em> Gk:). The talents here are the pounds of the similar parable in Luke 19, His very&nbsp;<em>own</em>&nbsp;(<em><a href='B:490 19:23'>Luk 19:23</a></em>). Here in the parable of the talents we read of the servants as “His own”. The Lord’s personal identity with His servants and His goods could not be more stressed. This is no disinterested business transaction. The goods of Christ are those which He took from the devil (<em><a href='B:470 12:29'>Mat 12:29</a></em>), the absolute righteousness which is possible once sin is bound. I would suggest the goods of Christ refer to the ultimate spirituality which He has, the various aspects of His character. The ten pounds are delivered to the ten servants, who are to be compared with the ten virgins of Matthew 25. The ten servants and ten virgins represent the body of Christ, each of whom has been given a part of Christ's "own" to develop; we are called to develop His likeness, and I am suggesting that each of us has been given a certain amount and aspect of His perfectly righteous character to develop. The unworthy calls what he has been given “:::yours” (<em><a href='B:470 25:25'>Mat 25:25</a></em>)- when it was intended to be&nbsp;<em>his&nbsp;</em>personally (cp. <em><a href='B:470 20:14'>Mat 20:14</a></em>). He just didn’t let himself see the wonderfully personal nature of what God had given him.</p>


text:
<h4>25:15&nbsp;<em>And to one he gave five talents, to another two, to another one</em>- This is one of the most programmatic, persistent and widespread translational problem in the New Testament. A talent is a weight, a measure. The Lord did not have in view ‘talent’ as in the natural ability in a particular area which a person may have. These talents are given to us by Him when we are called to Him; they are not something we had of ourselves. A Roman talent weighed 71 pounds or 32:2 kg. The servants were given&nbsp;<em>His</em>&nbsp;goods; something they previously did not have was given to them. And to each servant was weighed out a different amount, suggesting that gold or silver is in view. The use of&nbsp;<em>argurion&nbsp;</em>in :18 confirms it is silver. The suggestion that the one talent could have been left with the bank in order to receive interest confirms that a precious metal is in view. The figures are large- 32 kg. of silver for the one talent man. The story line of the parable suggests he thought he had not been given much- but 32 kg. of silver is a huge amount. Even if we think we have little or no capacity for service, we need to consider that in fact we have been given a huge amount. And the five talent man was given 160 kg. of silver. As I write this in 2014, 1 kg. of silver is worth around 700 US. The one talent man was therefore given the equivalent of around 22,000 . And he considered it not enough to do anything much with. The story line suggests that many of us have been given far more than one talent. The five talent man was therefore given something like 110,000 . This is all a picture of the great riches in Christ which are given to us- each one of us. The relative lack of guidance they were given, with their Lord leaving immediately and leaving them to get on with it, is an insightful picture into how&nbsp;<em>so&nbsp;</em>much has been delegated to us to get on with according to our own initiative, and how we are tempted to think we have not really been given that much. And it’s a powerful statement of what huge potential we have:&nbsp;</h4><p>The parables several times speak of the relationship between our Master and ourselves. They do so in somewhat unreal and arresting terms. It would’ve made everyone think when the Lord spoke of how a master handed over a total of eight talents to His servants and told them to use them as best they could. This was, humanly speaking, a huge and unreal risk for a master to take. He&nbsp;<em>so</em>&nbsp;trusted those servants And so much has the Lord delegated to each of us, entrusting us with the Gospel. And we can imagine His joy when they lived up to the trust He placed in them. We can also imagine them walking away from their meeting with Him, wondering why ever He had entrusted so much to them, feeling nervous, praying for strength to act responsibly and zealously. The talent was worth 6,000 denarii, i:e. 20 years’ wages for the workers in the parable of the labourers (<em><a href='B:470 10:1-16'>Mat 10:1-16</a></em>). In 2014 the average annual income in the USA was 50,000- 20 years wages would therefore be 1 million in dynamic terms. For one talent. But most of the Lord’s servants are given more than one talent. Looked at in this way, the church is a millionaire’s club. The element of unreality in the story is that this is a huge and unrealistic amount to give to a servant to have responsibility for But this is the huge responsibility which passes to us in having been called to the Gospel. Likewise, what human Owner of a vineyard who give out his vineyard to&nbsp;<em>other</em>&nbsp;tenants, after the first lot had proven so wicked, and killed not only His servants but His beloved Son? But this speaks of God’s amazing desire to keep on delegating His affairs to frail mortals. And just as people typically fail to manage large sums of money which they are unaccustomed to, so we too miserably mismanage the Lord’s wealth. But it was and is His will that we should use our own initiative in progressing His work and managing His wealth.</p><p>Note how valuable just one talent was- equivalent to 20 years earnings of a working man. This seems to me to be an element of unreality in the story, that flags up a lesson. The point is, we have been entrusted with a&nbsp;<em>huge</em>&nbsp;amount. We tend to see it as something ordinary; that we have a faith, a denomination, just like many others do. But the personal, individualized gift which we have been given is simply&nbsp;<em>huge</em>. Imagine if you were given say 1 million to use for the Lord’s service. You’d be quite busy working out how to spend it all. But the point is, we have each been given&nbsp;<em>far more</em>&nbsp;than this. The parable has specific application to our witness; for it was just prior to the Lord’s departure that He gave us the great preaching commission, corresponding to how in the parable, the Master leaves His servants but just beforehand, gives His servants the talents to go and trade with. Hence the one talent man is criticized for not having lent the talent on usury, a practice which Jews could only practice with Gentiles. He should’ve taken his talent, the riches of the Gospel, to the Gentiles. And yet I’d suggest that 21st century disciples aren’t one talent people. We have been given&nbsp;<em>so</em>&nbsp;much- not least literacy and having the Bible in our own native languages.</p><p><em>To each</em>- This idea is repeated and alluded to so often in the New Testament. Each man shall be judged individually according to his works because to each servant something has been given, and he must answer for its usage (<em><a href='B:470 16:27'>Mat 16:27</a></em>). This parable leads on from the Olivet discourse, which concluded with the Lord’s teaching about the household which “the Son of Man” departed from, “and gave authority to his servants, and to every man s:w. his work” (<em><a href='B:480 13:34'>Mar 13:34</a></em>). In a culture where religious specialists were thought to be God’s workers, this was a radical teaching- that each and every one of us has been given specific work to do. And the culture of our present age is a no less difficult one into which to introduce this teaching. Our fear of responsibility, our desire to retreat deep within ourselves, to live only semi-aware lives in an age of abstraction and minimalism… all this makes it difficult to accept that we have been given specific work to do, for which we shall be judged at the last day. ‘Every man… each of you’ is a very common term in the New Testament, seeking to persuade people of their personal connection with God and Jesus, and not to rely on mere group membership. Hence "Be baptized&nbsp;<em>every one of you</em>… in turning away&nbsp;<em>every one of you&nbsp;</em>from his sins” (<em><a href='B:510 2:38'>Act 2:38</a></em>; <em><a href='B:510 3:26'>Act 3:26</a></em>) would appear redundant until we realize this personal appeal that was necessary against a culture of group mentality:&nbsp;<br/>Analysing the later NT allusions to this term “to every man”, we have an insight into what in practice the talents may represent. God has “dealt to every man the measure of faith” (<em><a href='B:520 12:3'>Rom 12:3</a></em>); we have each been given a specific ministry, and according to Romans 12, we are to develop that ministry. If we have no idea what that ministry is, what hopes the Lord has for us, we need to earnestly ask Him to reveal it to us. But if we’re not perceiving it, this may well be because we don’t want to perceive it. On a more obvious level, it may be that faith itself is a gift of God, and different people are given different amounts of it- but we are to develop whatever we are given and not leave the potential dormant. This would explain the great diversity of spiritual levels and of faith which there clearly is within the body of believers. Life and especially psychological and spiritual life is not experienced by each person on an even playing field. There are background factors which affect how easy it is for a person to believe; and the Lord is aware of this and will judge accordingly.</p><p>When we read of how “the Lord gave to each man” (<em><a href='B:530 3:5'>1Co 3:5</a></em> s:w:) we have a very clear allusion to the parable. But the context is of how the Lord ‘gave’ converts to both Paul and Apollos. This too is a gift which we must use. Some make much brave effort to preach and never win a single convert. Others seem to keep stumbling across folks eager to hear and respond to the message. But that is all a gift from the Lord, for us to use and develop. And so the testing of ‘each man’s work’ in the day of judgment will be a testing of the quality and extent to which they have worked with people (<em><a href='B:530 3:8'>1Co 3:8</a></em>; <em><a href='B:530 3:10'>1Co 3:10</a></em>; <em><a href='B:530 3:13'>1Co 3:13</a></em>). Another allusion to this part of the parable is in <em><a href='B:530 7:7'>1Co 7:7</a></em>, where singleness or marital situation is described as “every man has his&nbsp;<em>idios</em>&nbsp;gift s:w. “his own /&nbsp;<em>idios</em>&nbsp;ability / power”… one this way… one that way”. This is the same wording used in speaking of how this one was given five talents, that one was given two talents. As God has distributed to and called every man, so we are to develop our lives in that calling (<em><a href='B:530 7:17'>1Co 7:17</a></em>), whether as slaves, single people, married or whatever. Many lament their marital situation, considering that if only it were otherwise, they would be able to serve God better. But it is in fact a gift from God, to be used for Him.</p><p><em><a href='B:530 12:7'>1Co 12:7</a></em>; <em><a href='B:530 12:11'>1Co 12:11</a></em>; <em><a href='B:530 12:18'>1Co 12:18</a></em> again allude to the parable in saying that the gift of the Spirit “is given to every man… the Spirit… dividing to every man&nbsp;<em>idios</em>, personally”. The talents therefore refer to the Spirit, spiritual gifts to be used within the body of Christ- so the passage continues. Likewise “unto every one of us is given grace” (<em><a href='B:560 4:7'>Eph 4:7</a></em>). “Grace”,&nbsp;<em>charis</em>, does indeed mean simply a gift. But it is so often used in the context of God’s forgiveness that we can overlook the obvious fact that the gifts of God to us are His recurrent acts of patient forgiveness, given so freely to “every man” in Christ. These gifts of grace, and so many other such gracious gifts, are to not merely be&nbsp;<em>accepted</em>&nbsp;but developed and used. Again in allusion to this parable, Peter pleaded: “As every man s:w. has received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (<em><a href='B:670 4:10'>1Pe 4:10</a></em>).</p><p><em>According to his abilities</em>- The Lord recognizes that we each have unique abilities in some areas- and thereby unique inabilities in others. And He gives us work to do according to those abilities and not according to our inabilities. It may be that understanding of ‘correct doctrine’ is a gift given to one and not another; because not all are wired as Bible students. The giving of such different gifts, in different amounts, suggests that there can never be uniformity of spiritual level or achievement in the church. And yet so much church structure, hope, intention and expectation is geared towards achieving such uniformity. We each start at a different point and much more is expected of those who start further down the road:&nbsp;<em>Kata… dunamis</em>&nbsp;is the very phrase Paul uses in <em><a href='B:540 8:3'>2Co 8:3</a></em> in commending some brethren for responding to others’ needs “according to their ability&nbsp;<em>kata… dunamis</em>, yes, and beyond their ability”. Surely this is an allusion to the Lord’s words here. The point is that the Lord understands our ability and asks us to work according to that; but those brethren excelled themselves in that they responded beyond what the Lord even expected or hoped for from them.</p><p>The goods are distributed "to every man according to his several (Gk:&nbsp;<em>idios</em>, individual, s:w. “private") ability" (<em><a href='B:470 25:15'>Mat 25:15</a></em>). We each have our own private spirituality which we must develop in our own private way. The talents parable is alluded to in <em><a href='B:530 12:7-12'>1Co 12:7-12</a></em>: "The manifestation of the Spirit is given to each man (RV) to profit withal". In the first century, this was seen in the way in which different believers were given different gifts of the Spirit. In our dispensation, each of&nbsp;us is called to manifest a different aspect of the Lord Jesus, the Lord the Spirit (<em><a href='B:540 3:18'>2Co 3:18</a></em> RV). But the principle of <em><a href='B:530 12:7-12'>1Co 12:7-12</a></em> remains true, as indicated by the way Paul reasons that we each have a different aspect of the Spirit to manifest because “by one Spirit are we all baptized into one body::. and have been all made to drink into one Spirit". In principle, these words are true of our baptisms. At baptism we were given our talents, our different aspects of the Spirit / mind of Christ to manifest. We are all in the Christ body, and manifest His spirit / mind in different aspects. And as the manifestation of different aspects of the Spirit in the first century caused frictions, so too today. &nbsp;</p><p>However, there is no equivalent of the pronoun “his” in the Greek text here:&nbsp;<em>The Lord</em>&nbsp;gave the talents to the three servants “according to his own power and immediately took his journey”. The ‘he’ in view could quite easily be the Lord, and the ‘His… ability / power’ would then refer to that of the Lord. This is rather confirmed by the recurrence of&nbsp;<em>kata… dunamis</em>&nbsp;in Paul’s writings which allude once every three verses at least to the Lord’s words in the Gospels, especially His parables. “<em>Kata&nbsp;</em>the gift… given unto me&nbsp;<em>kata</em>… His power&nbsp;<em>dunamis</em>” (<em><a href='B:560 3:7'>Eph 3:7</a></em>)… that He would give you,&nbsp;<em>kata</em>… the might&nbsp;<em>dunamis</em>&nbsp;through His Spirit” (<em><a href='B:560 3:16'>Eph 3:16</a></em>). “He that is of power&nbsp;<em>dunamai</em>…&nbsp;<em>kata&nbsp;</em>the power&nbsp;<em>dunamis</em>&nbsp;that works in us” (<em><a href='B:560 3:20'>Eph 3:20</a></em>). Each of these verses associates&nbsp;<em>kata… dunamis</em>&nbsp;with the&nbsp;<em>gift</em>&nbsp;of the Lord, and the same word is used as in the parable for the giving of the talents to believers. Note too <em><a href='B:620 1:8'>2Ti 1:8</a></em> “<em>Kata&nbsp;</em>the power&nbsp;<em>dunamis</em>&nbsp;of God”.</p><p>I suggest there is a purposeful ambiguity of meaning here. We are given some aspects of the Lord’s goods according to&nbsp;<em>our&nbsp;</em>power / ability, and in order to develop them and use them we are given&nbsp;<em>His&nbsp;</em>power / ability. For His Spirit is to be merged with our spirit. Maybe Paul appreciated this when he wrote: “I also labour&nbsp;<em>kata</em>&nbsp;His working, which works in me with power&nbsp;<em>dunamis</em>” (<em><a href='B:580 1:29'>Col 1:29</a></em>):&nbsp;</p><p><em>And he went on his journey</em>- Perhaps an element of unreality in the story. For we would expect Him to train them and explain to them how He intends the wealth to be used. The one talent man’s response at the end suggests that he had not been given any clear commands by his Lord as to how to use his one talent. But this is the point. We have been given the talents we have, and we are to use them- at our initiative, and not in response to a legal code which defines how we use them. And therefore one believer will make more than another out of what God gives:&nbsp;</p><p>The same word for ‘took his journey’ has just been used by the Lord at the end of the Olivet prophecy in saying that the Son of Man ‘took a far journey’ and “left His house” (<em><a href='B:480 13:34'>Mar 13:34</a></em>). The leaving of His house surely connects with the introduction to the Olivet prophecy, in which the Lord stated that “Your house is left unto you desolate” (<em><a href='B:470 23:38'>Mat 23:38</a></em>). It was no longer His house, but theirs. And in departing from the temple, He was leaving the house of Israel. The structure of Judaism was no longer going to be used- instead, He would give His wealth to a few individual servants and leave it to their initiative what they did with it. And this is what was and is so hard for so many- to serve the Lord on our initiative, without religious, legalistic structures. And these are rebuilt exactly because people generally struggle with the calling to take ownership and responsibility for what the Lord has given them.</p><p>This idea of using one’s own initiative was more startling then than it is now. Today, students are 'trained' to think for themselves, be creative, develop their own opinions, push forward their own independent research, using question / problem-based learning as a paradigm for their education. 'Education' in the first century wasn't like that at all. The idea was that "every one when he is fully taught will be like his teacher" (<em><a href='B:490 6:40'>Luk 6:40</a></em>). The idea was that a person born into a certain social situation was trained to take their place in society, given that 'station and place' into which they had been born. Initiative in that sense was not encouraged; it was all about training up a person to correctly fulfil societies' expectation of them. The idea of being personally taught by the invisible Master / teacher Jesus, becoming like Him rather than like the person whom society expected, being given talents by Him which we are to trade and multiply at our initiative (<em><a href='B:470 25:15-28'>Mat 25:15-28</a></em>)::. this was all totally counter-cultural stuff. What was so vital in the Mediterranean world was that a person achieved conformity to accepted values. Cicero advised that in any good presentation of a legal case or encomium, emotions and passions shouldn't be referred to. Individualism was seen as a threat to tradition and the collective society. The huge New Testament emphasis on becoming disciples, learners, of an invisible Lord, Master and teacher located in Heaven, serving Him alone, worried about<em>&nbsp;His</em>&nbsp;standards, perceptions and judgment of us- that was and is so totally opposite to the expectations of society. People were educated to be embedded in society, rather than to come out of their world and live in the new world in which Christ was the light, and all things were made new in a new creation, a new set of values.</p><p>Several times Paul alludes to the parable of the talents; in <em><a href='B:520 12:6'>Rom 12:6</a></em> he suggests that this parable has an application to each having a different gift within the ecclesia; whilst in <em><a href='B:530 12:11'>1Co 12:11</a></em> and <em><a href='B:560 4:7'>Eph 4:7</a></em> he implies that he saw the talents as representing miraculous Holy Spirit gifts. This shows how Paul applied the basic principles of Christ's teaching to local situations, even though it may seem strictly to be slightly out of context. He does the same with Christ's commands concerning personal offences in Matthew 18; he applies them, strictly out of context, to dealing with doctrinal problems at Corinth. But this, presumably, is how we are to read the Gospels; understanding the basic principles, and applying them in different situations in practice. &nbsp;</p>


text:
<p>25:16&nbsp;<em>Immediately he that received-</em>&nbsp;Continuing Matthew's common theme of immediacy of response. We have freely received s:w:, and are to freely give (10:8). The context is of giving the things of the Gospel to others. This is the incredible wealth of silver we have been entrusted with. We “receive” s:w. the seed / word of the Gospel (<em><a href='B:470 13:31'>Mat 13:31</a></em>; <em><a href='B:470 13:33'>Mat 13:33</a></em>), just as in the previous parable the virgins receive s:w. “took” their lamps (<em><a href='B:470 25:1'>Mat 25:1</a></em>) when we “received the knowledge of the Truth” (<em><a href='B:650 10:26'>Heb 10:26</a></em>). The emphasis upon their ‘receiving’ the talents (:16,18,20,22,24) shows that the talents are not natural abilities, but what is given by the Lord. And straight after this teaching, the Lord uses the same word to urge His followers to take or s:w. ‘receive’ the bread and wine, the symbols of His life given to us (<em><a href='B:470 26:26-27'>Mat 26:26-27</a></em>). But that is ongoing- we receive s:w. “of His fullness” (<em><a href='B:500 1:16'>Joh 1:16</a></em>), all that He is, He has divided amongst us His servants; different aspects of His personality and work in this world. This is achieved practically through the medium of the word and the Spirit- for again He uses the word about us ‘receiving’ the Father’s words (<em><a href='B:500 17:8'>Joh 17:8</a></em>) and receiving the Holy Spirit (<em><a href='B:500 20:22'>Joh 20:22</a></em>). There are specific things we are called to do- Paul surely alludes here when he speaks of how what he “received of the Lord Jesus” was the ministry of testifying to the good news of His grace (<em><a href='B:510 20:24'>Act 20:24</a></em>).</p><p><em>The five talents went</em>- This may seem a superfluous word, until we perceive a connection with the great preaching commission, to&nbsp;<em>go&nbsp;</em>into all the world with the Gospel.</p><h4><em>And traded</em>- The same word is translated "work" in the parable of the sons working in the vineyard (<em><a href='B:470 21:28'>Mat 21:28</a></em>). Whilst salvation is on the basis of grace and not works (<em><a href='B:520 4:4-5'>Rom 4:4-5</a></em>), there is all the same a fundamental call to "work" in response to that grace. If we do not, then we have to remember that "faith without works is dead, being alone" (<em><a href='B:660 2:17'>Jas 2:17</a></em>). And this is a severe temptation. To believe, to assent to Christian and Biblical ideas, but not to respond further, thinking that the mere possession of the ideas is enough. This was the one talent man; his faith remained "alone". The "work" was to be done within the vineyard. The ecclesia of Christ, the body of Christ, is merely a structure enabling our response in practice. The "work" was to harvest the fruit of the vine- to work with others bringing them in to the final harvest of salvation. In another metaphor, we ourselves are to bring forth fruit on the vine; but the metaphor of harvesting used in <em><a href='B:470 21:28'>Mat 21:28</a></em> and in other parables of the vineyard surely speaks of harvesting others for the Kingdom. The same word has just been used by the Lord in saying that the Son of Man has left his house and given to each man in the household his "work" (<em><a href='B:480 13:34'>Mar 13:34</a></em>). We each have a specific work or trading to do, tailored personally to what the Lord has given us. Sadly, the structure of church life has often become so developed and defined that the average church member assumes that the work is being done by the specialists. "Get professional help" is the comment made on so many cases of personal need encountered; "Read the book::. come to the seminars::. to the meetings" can all be a passing up of our personal responsibility to work. The judgment seat is largely about presenting to the Lord our work in this life. And yet John uses the same word in recording the Lord's comment that the deeds 'trading', s:w. of the faithful are even now "made manifest that they are wrought in God" if we come to the light of the cross which is the basis of all self-examination and self-understanding (<em><a href='B:500 3:21'>Joh 3:21</a></em>).</h4><p>We can indeed prove / examine our own work s:w. even in this life (<em><a href='B:550 6:4'>Gal 6:4</a></em>). People are never better than when they perceive clearly their calling and the work they are intended to do- and give their lives to doing it. Barnabas and Saul were 'called' just as the servants here were 'called' (:14) to do the 'work' s:w. 'trading' of spreading the Gospel (<em><a href='B:510 13:2'>Act 13:2</a></em>), and experienced the Spirit confirming them in the "work" s:w. they were 'fulfilling' (<em><a href='B:510 14:26'>Act 14:26</a></em>). The idea of 'fulfilling' a work given suggests that they were fulfilling God's intention for them. And again we note that the work was related to bringing others to Christ. Just as the servants 'went' to 'trade', so Paul talks of 'going' to "the work" s:w. 'trade', again in the context of missionary work (<em><a href='B:510 15:38'>Act 15:38</a></em>). God will render to every man according to his "works" (s:w. <em><a href='B:520 2:6'>Rom 2:6</a></em>). Our trading is the basis upon which we will be judged. The gift has been given by pure grace, as it was to the servants; but we have to respond to that grace, lest we have believed and accepted in vain. It is the works&nbsp;<em>of the law</em>&nbsp;of Moses which will not justify (<em><a href='B:520 3:20'>Rom 3:20</a></em>); rather our works are to be those in response to the Lord's great gifts to us. <em><a href='B:530 3:13-15'>1Co 3:13-15</a></em> uses this same word for 'working / trading' and again applies it to our work in building others up- and the day of judgment will declare the quality of that work. The Corinthians were therefore Paul's "work in the Lord" (<em><a href='B:530 9:1'>1Co 9:1</a></em>), even though he baptized virtually none of them, his efforts for them were his attempt to trade / work with the talents given him. God clearly has intended works / trading for each of us, "Good works s:w. which God has before ordained that we should walk in them" (<em><a href='B:560 2:10'>Eph 2:10</a></em>). And the NT usage of the idea of works / trading is nearly always in the context of preaching or caring for others. Paul may well have himself in mind when he promises the Philippians that "He who began a good work in you Paul's initial preaching at Philippi will work at finishing it right up to the day of Jesus Christ" (<em><a href='B:570 1:6'>Phi 1:6</a></em> cp. 22). The key is to be open to God's leading. Thus Paul urged Timothy to purge himself from bad company so that he might be prepared or ready "unto every good work" (<em><a href='B:620 2:21'>2Ti 2:21</a></em>), and to devote himself to the Scriptures that he might be "equipped unto all good works" (<em><a href='B:620 3:17'>2Ti 3:17</a></em>). These works are surely those "Good works s:w. which God has before ordained that we should walk in them" (<em><a href='B:560 2:10'>Eph 2:10</a></em>). And we should be "ready to every good work::. thoughtful to be ready for good works" (<em><a href='B:630 3:1'>Tit 3:1</a></em>; <em><a href='B:630 3:8'>Tit 3:8</a></em>), thoughtfully open to God's leading in response to our prayer to be shown what exactly is the work / trading intended for us. A functional church will be a place where the members are all devoted to this principle personally, and thus will "consider one another to provoke unto love and good works" (<em><a href='B:650 10:24'>Heb 10:24</a></em>). And God will confirm our openness and willingness; He will "frame you in every good work to do His will" (<em><a href='B:650 13:21'>Heb 13:21</a></em> Gk:):&nbsp;</p><p>We cannot be passive on receiving the opportunity to serve God. We will urgently seek to do something with what we have been enabled to do for the Lord: “The servant who got five bags&nbsp;<em>went quickly&nbsp;</em>to invest the money and earned five more bags” (<em><a href='B:470 25:16'>Mat 25:16</a></em> NCV). The law of the peace offerings was designed so as to encourage the person who decided to make such a freewill offering to execute immediately- they were to eat it the same day they offered it, and the sacrifice would be totally unacceptable if it was killed but left for some days (<em><a href='B:30 19:5-7'>Lev 19:5-7</a></em>). If we have an impulse to respond to the Lord, we should respond to it immediately. This isn’t mere impetuosity. It’s a spirit of always having an immediacy of response, which empowers us to overcome the procrastination which holds us back so much.</p><p><em>With them-</em>&nbsp;The idea surely is that we are to trade / work with what the Lord gives us to do, with those same things; rather than decide that our natural talents, which were not given at conversion but rather are an outcome of our own environment and experience, are to be developed just as everyone in the world does- and then claimed as work for the Lord.</p><p><em>And made another five talents</em>- “Made” translates&nbsp;<em>poieo</em>, a very common word; but it has just been used by the Lord, again in talking about His servants, in saying that the faithful servant will be found ‘doing’ care to his brethren (<em><a href='B:470 24:46'>Mat 24:46</a></em>). And the word is twice used later in this chapter about ‘doing’ good unto the least of Christ’s brethren, and this being the basis for our judgment (:40,45). Again we see that our work / trading involves fruitfully sharing the spiritual riches we have received with others. It’s worth noting that this teaching is followed by the record of the woman anointing the Lord’s feet; and all the records of it use the same Greek words to describe it. She “did it” (<em>poieo</em>, <em><a href='B:470 26:12-13'>Mat 26:12-13</a></em>), she “worked” (s:w. “traded”) a good work ‘trading’ on the Lord (<em><a href='B:470 26:10'>Mat 26:10</a></em>). It’s as if her humanly senseless pouring out of her wealth for the Lord was in fact smart trading in the spiritual sense. The story line implies that we can add to the total wealth of the Lord Jesus. Yet the extension of His glory, the progress of His work, depends upon us, and we are left to our own initiative in this. This is the meaning of the element of ‘absence’ of the Lord, and the immediacy of His leaving the servants with such huge amounts of silver without instructing them specifically how to use them:&nbsp;</p>


text:
<p><em><a href='B:470 25:17'>Mat 25:17</a></em>&nbsp;<em>In like manner he also that received the two gained other two</em>- The word is used regarding 'gaining' others for the Kingdom: "You have gained your brother" (<em><a href='B:470 18:15'>Mat 18:15</a></em>), Paul was sensitive to his presentation of the Gospel "that I might gain the more" (<em><a href='B:530 9:19-22'>1Co 9:19-22</a></em>); unbelieving husbands are "gained" by the example of the believing wife (<em><a href='B:670 3:1'>1Pe 3:1</a></em>). Clearly enough, the trading and gain of talents refers to what we do for others on the basis of what the Lord Jesus has personally given us. Not having oil to give light to others in the house the ecclesia and to the world is made parallel with not gaining more talents, which matches not ministering to the least the word often refers to the spiritually least of Christ’s brethren. This shows the primacy of preaching & pastoral work / effort for others, especially in the last days. Oil burning is giving light to others. Going to sleep / not tending the lamps in the last generation is therefore lacking in love to the household, not keeping ourselves awake to give light to others. Lack of care for others in the last days results in lamps going out and our generation slumbering. Does this imply that in the last days there will not be the care for the least of Christ’s needy brethren which there should be? The last generation will be slumbering when shouldn’t be, i:e. not giving light to the world and brotherhood as they should. And could it be that the spiritually “least” whom they despise are the new converts made in the last days tribulation, whom they somehow disregard?</p>


text:
<p><em><a href='B:470 25:18'>Mat 25:18</a></em>&nbsp;<em>But he that received the one went away and dug in the earth and hid his lord's money</em>-&nbsp; The tragedy is that the Gospel is hid from the majority anyway (s:w. <em><a href='B:470 11:25'>Mat 11:25</a></em>; <em><a href='B:530 2:7'>1Co 2:7</a></em>; <em><a href='B:560 3:9'>Eph 3:9</a></em>; <em><a href='B:580 1:26'>Col 1:26</a></em>). It is treasure hid in a field which must be found (<em><a href='B:470 13:44'>Mat 13:44</a></em>). And it is hid now by one to whom it was revealed in order to share with others, put back in the earth from which the Lord Jesus had extracted it. By hiding it, the man effectively was placing himself in the same position as the unbelieving world. The allusion is clearly to Achan, hiding God’s talents in the earth, for himself. In this connection we perhaps have an insight into the man’s mentality. Can we infer that the man reasoned that the Lord might in fact never return, and therefore, his Lord’s talents would become his? His excuses about the Lord being unreasonably demanding and “therefore” he did nothing with the talent all seem rather illogical, as if he was just saying it for the sake of mumbling at least something. His real motivation, surely, was to keep the talent for himself- on the basis that his Lord would not return. And this is the context of the parable. The fact we know that Christ will return, even if we do not know when exactly, will guard us against such an assumption- that we can take what is His as ours.</p><p>The fact it was not his ("his Lord's money”) meant that he had no right to simply not use it. The fact we have been given so much by the Lord is undeniable; and we are to use it for Him and not hide it. Because it’s not ours to do that with.</p>


text:
<p><em><a href='B:470 25:19'>Mat 25:19</a></em>&nbsp;<em>Now after a long time- Chronos</em>, "time", can as a word imply delay or an interval. If time has ‘length', as it does here, this can only be in the expectation of human beings. It would be fair to interpret this phrase, even simply on the basis of the original Greek, as meaning 'after a long delay'. And this would admirably fit the context- for the parables of Matthew 25 are a commentary upon the closing warning of the Olivet prophecy, that there is indeed a delay to the Lord's coming (<em><a href='B:470 24:48'>Mat 24:48</a></em>; <em><a href='B:470 25:5'>Mat 25:5</a></em>). Our sufferings now are only for a moment compared to the glorious eternity of the Kingdom (<em><a href='B:230 37:10'>Psa 37:10</a></em>; <em><a href='B:540 4:17'>2Co 4:17</a></em>), and yet the language of the Bible also expresses God’s appreciation that from our perspective, our time of probation is “a long time” (<em><a href='B:470 25:19'>Mat 25:19</a></em>). See on <em><a href='B:470 20:16'>Mat 20:16</a></em>.</p><p><em>The lord of those servants came and made a reckoning with them</em>- The Lord’s coming was surely not in AD70 because He did not reckon up with all His servants then; there was no resurrection of the faithful in order to reckon with them. The Greek text here is&nbsp;<em>sunairo logos</em>- He reckons the&nbsp;<em>logos</em>&nbsp;with them, He considers the thought behind their actions. It wasn’t so much a reckoning on a simply utilitarian, mercenary level. Rather was it an examination of their inner<em>&nbsp;logos</em>&nbsp;and motivation, as demonstrated by the discussion with the one talent man concerning his inner thoughts about his Lord:&nbsp;<em>Sunairo</em>&nbsp;is only used elsewhere in 18:23,24 where the Lord’s reckoning with His servants begins now in this life. And they had miserably failed in money management. Yet He still wanted relationship with them, and frankly forgave them, whilst assuming they would on that basis forgive any of their own far smaller debtors. But even that didn’t work out. Putting the Lord’s parables together, so many of them are about servants; and the servants often behave in an incredibly bad way to Him. And we are those servants.</p>


text:
<p>25:20&nbsp;<em>And he that received the five talents came-&nbsp;</em>This is&nbsp;<em>proserchomai,&nbsp;</em>and the word used for the Lord’s coming is&nbsp;<em>erchomai&nbsp;</em>(:19). He comes to us and the faithful come to Him. As outlined earlier, this will have a literal element to it. When we know for sure that the Lord has come, we will have the choice as to whether to go to Him immediately or delay. Those who go immediately will be confirmed in that by being snatched away to meet the Lord in the air (<em><a href='B:590 4:16-17'>1Th 4:16-17</a></em>). One of the great themes of Matthew's gospel is that various men and women 'came to Jesus' at different times and in a variety of situations. The Lord uses the same term to describe how at the last day, people will once again 'come unto' Him (<em><a href='B:470 25:20-24'>Mat 25:20-24</a></em>). The same Jesus whom they 'came before' in His ministry is the one to whom they and we shall again come at the last day- to receive a like gracious acceptance. He will judge and reason the same way He did during His mortality. Likewise we know what kind of judge Christ is, and so the meeting of Him in final judgment need not be for us something so terribly unknown and uncertain. We know that He is the judge who 'justifies' sinners- the Greek word means not so much 'making righteous', but 'acquitting, declaring righteous' in a legal sense. It's unthinkable that a human judge treats the guilty as if they are righteous and innocent, just because they are "in" Christ. It's also unheard of that a judge also is the counsel for the defence But this is the kind of judge we have, day by day- to those who believe. Will He be so different in the last day?</p><p><em>And brought another five talents, saying: Lord</em>- He offered / presented the talents to his Lord. Only in the day of judgment will we achieve final self-knowledge and be able to perceive what we have done and achieved with what He has given us. Our trading / work is clearly with the Lord’s people. The presentation of the wealth gained therefore refers to what we have done for others. Paul spoke of how he would ‘present’ his converts to Christ at the last day; hence his concern about their development, “that I may present you as a chaste virgin to Christ” (<em><a href='B:540 11:2'>2Co 11:2</a></em>).</p><p><em>You gave me five talents. Look, I have gained another five talents</em>- This is the word used for the ‘delivering’ to believers of the body of doctrine comprising the Gospel message (<em><a href='B:530 15:3'>1Co 15:3</a></em>; <em><a href='B:680 2:21'>2Pe 2:21</a></em>; <em><a href='B:720 1:3'>Jud 1:3</a></em>). Again we see that the talents refer to what is specifically given to us by Christ at the time of our calling by the Gospel, and not to any latent natural ability within us.</p>


text:
<p>25:21<em>&nbsp;His lord said to him: Well done, good and faithful servant</em>- The term used in the previous parable (<em><a href='B:470 24:45'>Mat 24:45</a></em>). There, the “faithful servant” was faithful in that he provided food for the other servants within the household, and didn’t beat the fellow-servants. Here, the faithful servant trades his Lord’s wealth for a profit. The metaphors refer to the same essential activity- sharing the wealth we have in Christ for the benefit of our brethren. To cut them off, waste their energy and attention with empty arguments and pedantic concerns, ignore them… is to not trade the talents, to be unfaithful.</p><p><em>You have been faithful over a few things</em>- The equivalent parable in <em><a href='B:490 19:17'>Luk 19:17</a></em> says “in a very little” (<em>elachistos</em>). This very same word is found later in Matthew 25, when we read that the final judgment will be based around how we have treated “the least” of the Lord’s brethren (<em><a href='B:470 25:40'>Mat 25:40</a></em>; <em><a href='B:470 25:45'>Mat 25:45</a></em>). The talents we have been given relate to them- how we have used them, what we have done for them, how we have served them with the riches given us by the Lord. There is obviously a connection between the manner in which we rule over the “few things”, and how we shall be given “many things” to rule over in the Kingdom age. Clearly what we are doing now is in essence what we shall eternally be doing, but on a greater level. If our lives are centred merely around ourselves and doing what we want, developing ourselves, rather than developing the Lord’s work and doing&nbsp;<em>His</em>&nbsp;work, then we will be out of step with the life eternal. We are to start living that now. And then we shall live it eternally.</p><p><em>So I will set you over</em>- The preceding parable says that we have already been made ruler in the Lord’s household in order to feed the members (<em><a href='B:470 24:45'>Mat 24:45</a></em> s:w:). Our whole church experience, our relations with others and efforts for them, is to prepare us for being made ruler over all the Lord’s goods (<em><a href='B:470 24:47'>Mat 24:47</a></em>). We cannot of course accurately imagine what new dimensions await us, but all we can say is that we are in training for them, and that training involves the care of others within the household now. To separate ourselves from that household, or cast others out of it, is to deny both ourselves and others the environment required for us to prepared for eternity:&nbsp;</p><p><em>Many things</em>- The Lord gave a related teaching in <em><a href='B:490 16:10-12'>Luk 16:10-12</a></em>: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?”. What is given to us now is to test our faithfulness. If we don’t perceive what we have been given, and so many believers tell me they are unsure about this,&nbsp;<em>then you need to ask the Lord to show you</em>. Urgently. And give your life to developing those things. The Luke 16 passage appears to say that in this life, we are stewards of the Lord’s wealth; but if we manage that well, then we will be rewarded with wealth which is actually and personally our own. For eternity. That ‘wealth’ will be of the same nature as that given to us by the Lord initially. Here we have a rare insight into the nature of our eternity. “Many things” is equivalent to “all His goods” (<em><a href='B:470 24:47'>Mat 24:47</a></em>; <em><a href='B:490 12:44'>Luk 12:44</a></em>). There is nothing that is the Lord’s which will not be shared with us and in some sense give to us to exercise our initiative over.</p><p><em>Enter into</em>- This is&nbsp;<em>eis-erchomai</em>, and is the Lord’s confirmation of how the servant responded to the call to come to Him by ‘coming’ to Him,&nbsp;<em>pros-erchomai</em>&nbsp;(:20). Once again we meet the teaching that our initial response at the Lord’s return, our willing desire to go to Him, will be confirmed by Him bringing us closer to Him. The same word has just been used about the wise virgins ‘going in’ to the wedding (<em><a href='B:470 25:10'>Mat 25:10</a></em>) having initially responded to the call without delay. The same word is used of Noah entering the ark (<em><a href='B:470 24:38'>Mat 24:38</a></em>), and these parables in chapter 25 appear to be an expansion upon that.</p><h4><em>The joy of your Lord</em>- The joy of the Lord Jesus as revealed in His own teaching is specifically His joy at the repentance of others. He speaks of Himself as the shepherd rejoicing over the lost sheep (<em><a href='B:470 18:13'>Mat 18:13</a></em>; <em><a href='B:490 15:5'>Luk 15:5</a></em>) and the repentance of any sinner (<em><a href='B:490 15:7'>Luk 15:7</a></em>), at the return of the prodigal (<em><a href='B:490 15:32'>Luk 15:32</a></em>), joyful that the disciples believed in Him (<em><a href='B:500 11:15'>Joh 11:15</a></em>), joyful at finding the believers in the world (<em><a href='B:470 13:44'>Mat 13:44</a></em>). The reasons for the Lord’s joy were all related to the salvation and spiritual blessing&nbsp;<em>of others</em>. He went on to say soon afterwards that His joy was to become the joy of the disciples even in this life (<em><a href='B:500 15:11'>Joh 15:11</a></em>; <em><a href='B:500 17:13'>Joh 17:13</a></em>). This will ultimately happen at the point of entry into the Kingdom at the day of judgment, but the essence of it is to begin now. And it can indeed begin now, if the Lord’s joy at others’ repentance, growth and salvation becomes&nbsp;<em>our</em>&nbsp;joy, and our joy is no longer in ourselves and material things. There is also here a Joseph allusion- “They were merry with him” (<em><a href='B:10 43:34'>Gen 43:34</a></em>). He would fain have them enter into the joy of their Lord.</h4>


text:
<p><em><a href='B:470 25:22'>Mat 25:22</a></em>&nbsp;<em>And also he that had received the two talents came and said: Lord, you gave me two talents. Look, I have gained another two talents</em>- Paul uses the same word for "received" in <em><a href='B:530 4:7'>1Co 4:7</a></em>: “For who makes you to differ? And what have you that you did not receive? But if you did receive it, why do you boast as if you had not received it?”. All that we have spiritually including the knowledge of the Lord Jesus in truth, is a gift we received. And yet we can easily act as if we did not receive it, suggesting instead that we found the Lord ourselves by our own searching. Many people have a spiritual search all their lives and never find much if anything. What we have got is a gift we received, and we must ever be humbled by that.</p>


text:
<p><em><a href='B:470 25:23'>Mat 25:23</a></em>&nbsp;<em>His lord said to him: Well done, good and faithful servant. You have been faithful over a few things-&nbsp;</em>The "Truth" we have now (and it is that) is "a very little::. a few things". We mustn't see it as an end in itself. Yet because of our humanity, our limited vision, the way we are locked up in our petty paradigms, we tend to think that the Kingdom will be rather similar to our present experience of "the Truth". Yet the Lord emphasizes, at least twice, that what we have now is pathetically limited compared to the infinitely greater spiritual vision of the Kingdom. We (personally) will then be made ruler over&nbsp;<em>all&nbsp;</em>that Christ has (<em><a href='B:470 24:47'>Mat 24:47</a></em>; the "many things" of <em><a href='B:470 25:23'>Mat 25:23</a></em>); and in him are hid&nbsp;<em>all&nbsp;</em>the riches of spiritual wisdom (<em><a href='B:580 2:3'>Col 2:3</a></em>).</p><p><em>So I will set you over many things. Enter into the joy of your lord-&nbsp;</em>The figure of judgment would suggest a grim faced judge, with all the dignity and soberness of the courtroom, whatever the verdict Is. But there are elements of unreality in the pictures of judgment which are put before us in the parables. This judge is emotionally involved in each case (unheard of in a human court); and He is also the advocate and the witness who finds nothing bad to say; and He exalts: "Well done::. enter into the joy of your Lord". The picture is of the happy judge, breaking down in joy at the verdict, inviting the hesitant believer to share his joy in their victory. The picture seems so imaginable; "you, enter into the joy of thy Lord" suggests a reticence, an unbelief, at the outcome. Compare this with the one hour labourers receiving a day's pay (<em><a href='B:470 20:9'>Mat 20:9</a></em>), and the faithful almost remonstrating with their Lord that they have not done the things He reminds them of (<em><a href='B:470 25:38-40'>Mat 25:38-40</a></em>). But we will overcome our reticence; we&nbsp;<em>will</em>&nbsp;enter our Lord's joy; for we shall stand before the presence of&nbsp;His glory with exceeding joy (<em><a href='B:720 1:24'>Jud 1:24</a></em>). “Enter into the joy of your Lord" sounds like the Lord may have to encourage us to get over our weeping, and enter into the sheer joy which He has, that we've finally made it. "<em>Come…&nbsp;</em>You blessed of my Father Enter the Kingdom…" sounds like something similar. Now all these things are highly emotional. Yet we will have God's nature. He therefore has the same kind of emotional capabilities as we will have. And, He exercises them right now.</p>


text:
<p><em><a href='B:470 25:24'>Mat 25:24</a></em>&nbsp;<em>And also he that had received the one talent came and said-</em>&nbsp;The judgment of the righteous comes before that of the rejected. The faithful respond first to the news that ‘He’s back’, and their willingness to go and be with Him is effectively their judgment. Those who delay are the unworthy and are therefore judged slightly later.</p><p><em>Lord</em>- The man considers himself one of the Lord’s servants, within the household. He clearly felt he had been given too little to do anything much with; but actually the talent was worth around 1 million , or 20 years’ wages. He didn’t appreciate the greatness of what he had been given.</p><p><em>I knew you</em>- In reality, he didn’t know his Lord. For those who ‘know the Lord’ will be saved, and it is the unbelieving world who do not know Him (s:w. <em><a href='B:500 17:3'>Joh 17:3</a></em>; <em><a href='B:500 17:25'>Joh 17:25</a></em>). Because that isn’t at all how the Lord is (hard, unreasonable, etc:). But the Lord doesn’t correct the false understanding, thereby justifying Himself. Rather does He as so often reason with the man upon the basis of the man’s professed belief system. We see this so often in the Lord’s teaching style, and in the way the Gospels use the language of demons. Error is not baldly exposed and corrected, rather are those who believe it worked with according to their understandings, and gently brought to a realization that those views are unhelpful and not the correct reality. The focus, therefore, was upon people, upon the persons holding the ideas, rather than the error of the ideas in themselves. And this has much to teach us; for so many Protestant groups have become obsessed with exposing intellectual error for its own sake; whereas our focus must be upon the individuals who hold those misbeliefs:&nbsp;</p><p><em>Are a hard man</em>- The problem was the man’s wrong attitude and laziness to do anything. The prodigal son was given much of his Father’s wealth, and he wasted it rather than trading it. But he recognized the Father’s grace and was prepared to work just as a servant. And this attitude was his salvation. So this man’s rejection wasn’t simply because he had failed to do any trading.</p><p>Another take on this is that there is a sense in which the Lord is indeed a “hard man”, a demanding Lord, His expectations were (and are) high. And yet His parables reveal an immense sympathy and empathy with our weakness. In a normal human situation, it would be difficult to build a relationship with someone who had such apparently contradictory trends in His character. Perhaps we have the same problem in our struggle to know the Lord. He never denied that He came over in some ways as "a hard man" with high expectations; all He said was that seeing this was the case, we ought to act accordingly (<em><a href='B:470 25:24'>Mat 25:24</a></em>). And yet He is also a man of grace and understanding far beyond anything reached by anyone else. He is truly the Jesus who understands human weakness. And note that He is described even now as “the man Christ Jesus”, able to feel the pulse of our humanity. This, in passing, opens a window into what Divine nature will be like: we will be able to completely feel the human experience, to the extent of still bearing the title ‘men’ even in immortality.</p><p><em>Reaping where you did not sow-&nbsp;</em>The moment of conversion is the beginning of the gathering to judgment (<em><a href='B:490 11:23'>Luk 11:23</a></em>; <em><a href='B:500 4:36'>Joh 4:36</a></em>). The one talent man didn't appreciate this; he objected to the Lord reaping and gathering him (<em><a href='B:470 25:24'>Mat 25:24</a></em>). But whatever human objections, the responsible from all nations&nbsp;<em>will be gathered&nbsp;</em>to judgment (<em><a href='B:470 25:32'>Mat 25:32</a></em>). The servants are called to receive their talents, and then called again to account (Luke 19; Luke 13, 15); there is something in common between the calling to know the Gospel, and the calling to judgment. If reaping refers to judgment which it clearly does in the Lord’s teaching, then the man could hardly claim to have known the Lord on the basis of how He reaps. Because the man hadn’t experienced the Lord’s reaping. The man says he ‘knows’&nbsp;<em>ginosko</em>&nbsp;the Lord is like this; the Lord answers that if indeed the man has ‘known’&nbsp;<em>eido</em>- which more means to see / experience that He is like this, then he should have acted accordingly. The suggestion may be that even if a person’s understanding of the Lord Jesus is slightly wrong, the important thing is to live within and according to that understanding, even if it involves breaking some Divine principles lending for interest. If the desire to respond to the Lord’s gift was there, the desire to progress His work, then although such response was not ideal and not as good as that achieved by the other two servants, then the Lord would accept it. The language of sowing, reaping and gathering is all described using the same Greek words in the Lord’s comment that the birds don’t do these three things, and yet God still feeds them (<em><a href='B:470 6:26'>Mat 6:26</a></em>). Perhaps the man was making a garbled, incoherent attempt to say that he had understood those words of the Lord to mean that He was somehow going to be an unreasonable judge with unreal expectations, therefore he had done nothing, although he had not spent the talent unlike the prodigal son- who desperately wanted to be with the Father. We may be intended to understand his reasoning as being ‘You created birds who don’t sow, reap nor gather into barns, they just expect food. And God thinks that’s good. So, He is like what He creates’. And perhaps the man also had in view <em><a href='B:500 4:38'>Joh 4:38</a></em>: “I sent you to reap that whereon you bestowed no labour. Other men laboured…”. The harvest of people was reaped by those who hadn’t fully worked for it, and the man desperately tries to turn that around to justify his own lack of action. Such desperate twisting of Bible verses can be seen at every hand today, as people wriggle by all means to justify their inaction and selfishness.</p><p><em>And gathering where you did not scatter seed</em>- The Lord is clearly the sower of seed, the seed of the word of the Kingdom (<em><a href='B:470 13:3'>Mat 13:3</a></em>). But the man is complaining that the Lord ‘reaps’ or calls to judgment those who had not received that seed. That is not the case- for knowledge of the Gospel is what makes responsible to judgment. The Lord could have corrected him by reminding him of the sower parable. But He doesn’t. He reasons with the man according to the belief system which he claims to have, assuming for a moment that it is in fact true. His whole style ought to be programmatic for us in our frequent encounters with those who misuse Scripture and the Lord’s words. The Lord does&nbsp;<em>not&nbsp;</em>expect a harvest from ground He has not sown; and in any case, the man had heard the word, received the talent. He was ground which had been sown, and the Lord could therefore expect a harvest from him. Like many people today, he started to raise philosophical questions about the fate of those who have not heard, and justified his own inaction as one who definitely&nbsp;<em>had</em>&nbsp;heard and been called on the basis of his doubts as to the Lord’s justice in dealing with those who had&nbsp;<em>not</em>&nbsp;been called. Truly these ancient teachings speak to the heart of postmodern man today.</p><p>"Gathering" was highly relevant to the man, for the language of ‘gathering’ is often used about the gathering of God’s servants to judgment (<em><a href='B:470 3:12'>Mat 3:12</a></em>; <em><a href='B:470 13:30'>Mat 13:30</a></em>; <em><a href='B:470 25:32'>Mat 25:32</a></em>). The man was implying that his ‘gathering’ to judgment was unreasonable because the Lord had not sown in his land, had not strawed where he has. He felt he was being gathered to give an account when the Lord had given him nothing to account for. And yet the obvious fact was, the elephant in the room, that the Lord had given him a talent, 20 years’ wages, 1 million. And yet the man reasoned as if he had not been given anything to account for. He totally refused to perceive the immense value of what he had been given. And this is so true for us- we for whom Christ died, the blood of God’s Son shed, we who have been called to eternity, who by status are “saved” and showered with all spiritual blessings… can complain that we have not been given anything. Because in our minds we have buried it away, and reason as if we never received it. Here again, the Lord’s ancient words pierce to the core of modern Christian self-perception.</p><p>The Greek&nbsp;<em>diaskorpizo</em>&nbsp;can mean ‘to scatter’ and can therefore be used about sowing; but it also has the specific meaning ‘to winnow’. In this case, the picture would be of a man who has not winnowed and yet expects to come and gather up wheat. Again, the man may be attempting to twist the Lord’s words about ‘gathering wheat into His barn’ (<em><a href='B:470 13:30'>Mat 13:30</a></em>, repeating John’s words of <em><a href='B:470 3:12'>Mat 3:12</a></em>). His idea would be ‘You expect the wheat to be waiting for You without even winnowing it’. But of course the point was that winnowing represented judgment, and this was exactly what the Lord had come to do. But in His grace, the Lord doesn’t make that obvious point, but runs with the man’s words and reasoning and shows him that however wrong his imaginations were about the Lord, he should have acted according to them if he truly loved his Lord. But he hadn’t done so; because he was selfish and lazy.</p>


text:
<p><em><a href='B:470 25:25'>Mat 25:25</a></em> - see on <em><a href='B:470 25:14'>Mat 25:14</a></em>.<br/><em>And I was afraid-&nbsp;</em>Fear of the judgment of others is a source of false guilt. It is this which militates against the true and free life of which the Lord speaks so enthusiastically. We fear showing ourselves for who we really are, because we fear others’ judgments. This fear makes us uncreative, not bearing the unique spiritual fruits which the Lord so eagerly seeks from us and in us. The Lord said this plainly, when He characterized the man who did nothing with his talents as lamely but truthfully saying: “I was afraid” (<em><a href='B:470 25:25'>Mat 25:25</a></em>). Think about this: What or whom was he afraid of? His fear was not so much of his Lord’s judgment, but rather perhaps of the judgments of others, that he might do something wrong, wrongly invest, look stupid, mess it all up::. And thus John writes that it is fear that leads to torment of soul now and final condemnation. The Lord’s words in the parable are almost exactly those of Adam. The rejected one talent man says ‘I was afraid, and so I hid&nbsp;<em>my talent</em>’. Adam said: ‘I was afraid, and I hid&nbsp;<em>myself</em>’. The talent God gave that man was therefore himself, his real self. To not use our talent, to not blossom from the experience of God’s love and grace, is to not use ourselves, is to not be ourselves, the&nbsp;<em>real</em>&nbsp;self as God intended.</p><p><em>And went away and hid your talent in the earth</em>- Just as Achan did, hoping that what was not his would somehow become his in time. In line with our earlier suggestions that the man was alluding to the Lord’s words, one wonders if here he has in mind the Lord’s teaching about the Kingdom as treasure hid in a field i:e. in the ground which must be found (<em><a href='B:470 13:44'>Mat 13:44</a></em>):&nbsp; Of course, it’s terribly out of context. But that’s the way so many people use the Lord’s words, as if sharing the same lexical items with Him somehow adds legitimacy to their doing just precisely what&nbsp;<em>they</em>&nbsp;want to do- rather than serving Him. The Lord Jesus was the man of <em><a href='B:470 13:44'>Mat 13:44</a></em> who sold all that He had to buy / redeem the field in which the treasure was buried. By returning the treasure into the earth, the man was effectively undoing the work of the Lord on the cross; for the field is the world (<em><a href='B:470 13:38'>Mat 13:38</a></em>), and the price of the field’s redemption was the Lord’s blood. But by laziness and a vague hope that the wealth would by default become his own, the Lord’s work on the cross was undone for this man. The connection with <em><a href='B:470 13:44'>Mat 13:44</a></em> is surely purposeful.</p><p><em>Here, have what is yours-&nbsp;</em>So many of the parables build up to a final climax which is the essence of the point the Lord was trying to get across; and this ‘end stress’ is also seen in the talents parable. The warning is not to be like the man who didn’t have the vision to do anything with his talent, but buried it and returned it unused to the Lord. This perhaps is our greatest temptation in our postmodern age of passivity, of staring at computer screens and clicking a mouse. “Lo, there You have what is Yours” suggests an air of confidence in this man; he really didn’t get it, that he was asked to trade what he’d been given. The fact he had retained it pristine appears to have been his reason for thinking that he ought to be accepted, or at least, didn’t ought to be condemned. The story line penetrates deep into the mentality of many small time Protestant sects, according to which the ultimate test of loyalty to the Lord is whether we have retained our understanding of whatever curious or specific interpretations were entrusted to us via the charismatic founder of the sect. This man thought that that was all there was to it. He didn’t spend it on himself, he wasn’t like the prodigal son. But too late he was to learn that sins of omission are the ground for condemnation. To do nothing with God’s Truth is described by the Lord as ‘wickedness’. The grammar emphasizes personal possession:&nbsp;<em>You&nbsp;</em>have what&nbsp;<em>belongs to You</em>. As if to say ‘I didn’t steal it It’s yours, and it remains yours’. But the whole point was that the Lord had given the talents to the servants and gone away- they had to trade in their own name, as if they were theirs. Thus the other two servants speak somewhat differently, of the talents which had been “delivered” to them. We’re not simply receptacles of intellectual truths which are to be preserved for the sake of it until the end of our days. That would be of itself pointless, a kind of mind game played between God and man for no ultimate purpose. We are given God’s Truth, the riches of Christ, in order to use it for others; the whole talk of ‘preserving the Truth in its purity’ is dangerously close to inculcating the mentality of the one talent man- the mentality that led to his condemnation. See on :29&nbsp;<em>Taken away</em>.</p><p>Perhaps we have never seriously thought of being generous to someone else even if it’s a few pennies from our poverty; of actively telling an acquaintance about the Gospel; of doing acts of kindness for someone ‘out of the blue’, thinking up something nice for them which will make them feel ‘Wow’; doing mission work; reconciliation with our enemies; seeing beyond our immediate emotions of hurt, pleasure, anger, passion. When we step out in faith and do these things, we start living a totally new kind of life. We find God setting us up with situations, working with and through us- and we feel it. We will see beyond the steely silence of the skies to know the reality of Angelic existence. One of my favourite Bible stories is that of Elisha and his frightened servant. Elisha asks God to open the man’s eyes so that he might see the Angelic armies surrounding them; Elisha and I so love this didn’t ask for his own eyes to be opened to see them; he was so certain they were there:&nbsp;</p>


text:
<p><em><a href='B:470 25:26'>Mat 25:26</a></em>&nbsp;<em>But his lord answered and said to him: You wicked and slothful servant-&nbsp;</em>The Lord’s only other reference to a wicked servant is in the parable of the wicked servant who runs up a huge debt, is forgiven, and then refuses to forgive a far smaller debt, putting the debtor in prison (<em><a href='B:470 18:32'>Mat 18:32</a></em>). The two men are clearly intended to be compared. The one of <em><a href='B:470 18:32'>Mat 18:32</a></em> was dishonest with his Lord’s money for how else did he amass such a huge debt to his Lord? Was it not that he was found out for dishonesty?; he was materialistic in the extreme; and he was incredibly ungrateful and unforgiving. He committed many sins. The “wicked servant” of <em><a href='B:470 25:26'>Mat 25:26</a></em> does nothing wrong, is not overtly materialistic; but his sin of omission, his laziness AV “slothful”, meant that in reality he had done just the same as the man who committed so much wrong.</p><h4>The Lord’s parable was clearly alluding to a contemporary Jewish rabbinic parable later recorded in the Zohar Chadash, folio 47: “A certain king gave a deposit to three of his servants: the first kept it; the second lost it; the third spoiled one part of it, and gave the rest to another to keep. After some time, the king came and demanded the deposit. Him who had preserved it, the king praised, and made him governor of his house. Him who had lost it, he delivered to utter destruction, so that both his name and his possessions were blotted out. To the third, who had spoiled a part and given the rest to another to keep, the king said, Keep him, and let him not go out of my house, till we see what the other shall do to whom he has entrusted a part: if he shall make a proper use of it, this man shall be restored to liberty; if not, he also shall be punished”. The point of contrast is that the Lord is far more demanding. The Jewish story praised the man who simply preserved the deposit. The Lord Jesus condemned the same man for doing nothing positive with it. The third man in the Jewish parable was given the possibility of repentance. But the third man in the Lord’s parable was condemned with no possibility of changing the verdict- for this life is our sole time of responsibility. The Lord is purposefully alluding to this parable, and deconstructing it. Passivity, ‘holding on to the faith’ in a passive sense, much glorified by both Judaism and Protestant Christianity, is what may be glorified in human religion; but it’s exactly this attitude which will be the ground of condemnation.</h4><p><em>You knew that I reap where I did not sow and gather where I did not scatter seed</em>- See on :24&nbsp;<em>I knew you</em>. There are different words used. Here,&nbsp;<em>eido</em>&nbsp;means more ‘to see’. The Lord’s response could actually be translated as a question: ‘You really? saw Me reap where I did not sow…?’. The process of reaping definitely refers to the last judgment, and so the man had no basis upon which to make this claim, because he had never actually ‘seen’ the Lord act like that. But I prefer to understand the Lord as taking the man’s ideas and working with them, without specifically correcting them- and saying that even if the man’s understanding of Him was correct, then He expected him to act appropriately to that understanding. Instead of doing nothing.</p>


text:
<p><em><a href='B:470 25:27'>Mat 25:27</a></em>&nbsp;<em>You should-&nbsp;</em>Explaining how the man could have entered the Kingdom is surely the basis for the gnashing of teeth. To have it explained like that… is harder than any hell fire of classical imagination. He ought to have given the talent to the exchangers. Either he should’ve given it to the Gentiles, or he should have at least done something, in lending it to his Jewish brethren- even against the Law. “Oughtest”,&nbsp;<em>dia,</em>&nbsp;means you must have, you had to- very possession of the talent meant we have to, we must, share it with others in some way- we are all preachers. I have often pondered what we are to learn in our generation from the strict statement that males without the ability to procreate were barred from the Lord’s congregation during the Old Covenant (<em><a href='B:50 23:1'>Deu 23:1</a></em>). Perhaps the point is that all those who are the Lord’s people must recognize their ability to procreate for Him, in the bringing forth of yet others in their Lord’s image.</p><p>The man being told how he could have entered the Kingdom is after the pattern of rejected Adam and Eve having the way to the tree of life clearly shown to them after their rejection (<em><a href='B:10 3:23-24'>Gen 3:23-24</a></em>). Again, notice how the judgment is for the education of those judged and those who witness it. He will shew them how they should have given their talent, the basic Gospel, to others, and therefore gained some interest. This has to be connected with the well known prohibition on lending money to fellow Israelites for usury; usury could only be received from Gentiles (<em><a href='B:50 23:20'>Deu 23:20</a></em>). Surely the Lord is implying that&nbsp;<em>at the least</em>&nbsp;this person could have shared the Gospel with others, especially (in a Jewish context) the Gentile world. This would have at least&nbsp;brought some usury for the Lord. This would suggest that issues such as apathy in preaching, especially the unwillingness of the Jewish believers to share their hope with the Gentiles, will be raised by the Lord during the judgment process. Of course, the Lord hadn't told the servant (in the story) to lend the money to Gentiles; he was expected to use his initiative. The overall picture of the story is that at least the man should have done&nbsp;<em>something</em>&nbsp;Alternatively, it could be that we are intended to understand that the Lord would even have accepted him if he lent money on usury, something which the Law condemned; if he'd have done&nbsp;<em>something</em>, even if it involved breaking some aspects of God's will::. Instead, his attitude was that he had been given the talent of the Gospel, and he saw his duty as to just keep hold on it. He was angry that the Lord should even suggest he ought to have done anything else We really must watch for this attitude in ourselves. He justifies himself by saying that he has "kept" the money (<em><a href='B:490 19:20'>Luk 19:20</a></em>), using the word elsewhere used about the need to&nbsp;<em>keep</em>&nbsp;or hold on to the doctrines of the One Faith (<em><a href='B:610 1:19'>1Ti 1:19</a></em>; <em><a href='B:610 3:9'>1Ti 3:9</a></em>; <em><a href='B:620 1:13'>2Ti 1:13</a></em>; <em><a href='B:730 6:9'>Rev 6:9</a></em>). He had done this, he had held on, he hadn't left the faith. And he thought this was enough to bring him to the Kingdom. Sadly, many understandings of spirituality has almost glorified this very attitude. Any who show initiative have been seen as mavericks, as likely to go wrong. The emphasis has been on holding on to basic doctrinal teaching, marking your Bible with it, attending weekly meetings about it (even if you snooze through them), regularly attending:::&nbsp; And, son, you won't go far wrong. The Lord, in designing this parable as he did, had exactly this sort of complacency in mind:&nbsp;In view of the man’s beliefs about the Lord, he still should’ve acted accordingly.</p><p><em>Have deposited my money with the bankers</em>- The Lord probably means that the man should have done at least something, putting the money into “the bank” (Lk:), doing something effortless in line with his lazy character, but at least doing something. And yet just possibly the Lord may also have in view the money exchangers whom He so despised and whose tables He overthrew in <em><a href='B:470 21:12'>Mat 21:12</a></em>. It’s as if the Lord is saying that He was willing to make major concessions to the man- if he had done at least something, even if that ‘something’ was far less than ideal. A Rabbinic teaching claims that bankers should never be trusted and therefore “Money can only be kept safe by placing it in the earth” (<em>b. B. Mes’ia</em>&nbsp;42A, quoted in R:T. France,&nbsp;<em>The Gospel of Matthew</em>&nbsp;(Grand Rapids: Eerdmans, 1985) p. 954). The Lord is consciously deconstructing Rabbinic views. If we had more access to such contemporary texts, we would likely understand many of the more enigmatic and difficult passages of Scripture- probably they are alluding to and deconstructing contemporary writings.</p><p><em>So that on my return I would have collected my own money with interest-&nbsp;</em>The Lord will&nbsp;<em>receive&nbsp;or&nbsp;</em>collect back His own. Strong defines this as "to carry off, away from harm" (the same word is used in <em><a href='B:650 11:19'>Heb 11:19</a></em> about&nbsp;Abraham&nbsp;<em>receiving</em>&nbsp;Isaac from the dead). There is the suggestion that the Truth which the Lord has given us is valuable to Him, and He fears our losing it; those who lose the faith lose the personal possession of the Lord Jesus. But at the judgment, when we hand it back to the Lord, He (not to say, we) will have that deep knowledge that now we can't fail Him any more, we no longer have the possibility of causing harm and loss to the treasured wealth which has been entrusted to us:&nbsp;We need to remember, however, that there was no banking system as we have today. Lending money to exchangers was a highly risky business and often resulted in the loss of money; money was safer stored in the earth, as the man did. So the Lord’s point was that he should have taken a risk; indeed, all such trading requires risk taking which may leave us looking foolish. But the Lord may be implying that if he had taken that risk for the right reasons, all ultimately would have worked out well.</p><p><em><a href='B:490 19:23'>Luk 19:23</a></em> says at this point that the Lord will “require” of us our use of wealth (<em><a href='B:490 19:23'>Luk 19:23</a></em>). The man who did nothing with his pound should have at least lent it out on usury, the Lord said- even though this was illegal according to Moses. He should have done at least&nbsp;<em>something</em>&nbsp;with his money, even if it involved taking a lower level of service than the Lord ideally expects. The Greek means to exact regularly, in an ongoing sense (s:w. <em><a href='B:490 3:13'>Luk 3:13</a></em>); Strong defines it as meaning "to perform repeatedly::. not a single act". When the Lord examines our achievements at the judgment, He will expect to keep on receiving the result of what we have achieved for Him in this life. This is the ultimate encouragement for us in our preaching and encouraging of others, as well as ourselves; what we achieve now will yield eternal, continual fruit to the Lord. &nbsp;</p><p>"My own money"reminds us of the fact that He is Lord&nbsp;<em>of all</em>. This means He is owner of absolutely everything to do with us (<em><a href='B:510 10:36'>Act 10:36</a></em>). At the judgment, this fact will be brought home. The Lord will ask for “my money::. mine own"; we will be asked what we have done with our Lord's money (<em><a href='B:470 20:15'>Mat 20:15</a></em>; <em><a href='B:470 25:27'>Mat 25:27</a></em>). All we have is God's; it is not our own. Therefore if we hold back in our giving and trading, we are&nbsp;<em>robbing God</em>. Israel thought it was absurd to put it like this: But yes, God insisted through Malachi (<em><a href='B:470 3:8-12'>Mat 3:8-12</a></em>), you are&nbsp;<em>robbing me</em>&nbsp;if you don't give back, or even if you don't give your heart to Him in faith:&nbsp;<em>And will a man rob God?&nbsp;</em>Will a man:::? We must give God what has His image stamped on it: and we, our bodies, are made in His image (<em><a href='B:470 22:21'>Mat 22:21</a></em>); therefore we have a duty to give ourselves to Him. We are not our own: how much less is 'our' money or time our own Like David, we need to realize now,&nbsp;<em>in this life</em>, before the judgment, that all our giving is only a giving back to God of what we have been given by Him: "Of thine own have we given thee" (<em><a href='B:130 19:14'>1Ch 19:14</a></em>). The danger of materialism is the assumption that we are ultimate owners of what we 'have'.</p>


text:
<p><em><a href='B:470 25:28'>Mat 25:28</a></em>&nbsp;<em>So take the talent from him and give it to him who has the ten talents-&nbsp;</em>The faithful will have enough self-knowledge to be able to say: 'You gave me these basic doctrines and these characteristics to develop with them, and I can now present you with this:::'. That part of the character and mind of&nbsp;Christ which was given to the unfaithful servant to develop is taken away and given to the faithful:&nbsp; The unfaithful receive the riches of Christ but do nothing with them; they don't let them impact their character. &nbsp;</p><p>The man having ten talents as his ownis in sharp contrast with the way the one talent man speaks of how the talent is not his but the Lord’s: “Here You have what is Yours” (:25). The Lord is making the point that the faithful will now personally own the talents they were first given, plus they will be allowed to keep for their personal, eternal possession what talents they made during the trading of this life. The progress achieved in this life will be kept eternally. Yet words like ‘achievement’ are almost dirty words in the vocabulary of grace which some insist on. The Lord’s teaching here must be given its due weight.</p>


text:
<p><em><a href='B:470 25:29'>Mat 25:29</a></em>&nbsp;<em>For to everyone that has shall be given, and he shall have abundance</em>- This repeats the Lord’s earlier teaching in <em><a href='B:470 13:10-12'>Mat 13:10-12</a></em> about the giving of understanding to those who have some: “And the disciples came and said to him: Why do you speak to them in parables? And he answered and said to them: To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given:&nbsp; For whoever has, to him shall be given and he shall have abundance, but whoever has not, from him shall be taken away even what he has”. Clearly there is an upward spiral in spiritual life, and this will come to ultimate term in the outcomes of judgment day.</p><p><em>But from him that has not, even what he has shall be taken away</em>- This is a paradox. Does the rejected man have talents, or not? He did, of course, have a talent; but as far as the Lord is concerned, we only have what we have developed. If we don't develop, we have nothing; the fact we received the talent at baptism won't save us. It’s only what a man has developed from that in the service of others which counts as truly “his”. This likewise is the sense of “To him that has shall be given”; all we have is what we have developed.</p><p><em>"</em>Taken away" is perhaps a special reference to the Kingdom of God being “taken away” s:w. from Israel and given to the Gentiles (<em><a href='B:470 21:43'>Mat 21:43</a></em>). The same Greek word is used about the taking away of the rejected individuals at judgment day (<em><a href='B:470 22:13'>Mat 22:13</a></em>; <em><a href='B:470 24:39'>Mat 24:39</a></em>). But here, it is the unused talent that is “taken away”. The man was therefore to be identified with the talent- it was to be him. And yet he is most careful to speak of the talent as not his, but the Lord’s: “Here you have what is yours” (:25). The Lord intended that we identify with the talent, rather than see it merely as his. See on :25&nbsp;<em>You have what is yours.</em></p>


text:
<p>25:30&nbsp;<em>And cast out the unprofitable servant into the outer darkness. There, shall be the weeping and the gnashing of teeth</em>- Unless we are going to actually achieve something for the Lord, then we are unprofitable. But of course the same words for “unprofitable servant” are found in <em><a href='B:490 17:10'>Luk 17:10</a></em> - after we have “done all” that we could, we are to recognize that we are still in this category of “unprofitable servant”. Salvation itself is still by grace. The story of the slave who worked all day in the field and was then expected to come home and cook for his master without a word of thanks to him seems to be more realistic, lacking the element of unreality usually seen in the parables. But the Greek word "<em>charis</em>", usually translated "grace", is the one used for "thank" there (<em><a href='B:490 17:9'>Luk 17:9</a></em>). The point is that we don't receive grace because of our going the extra mile, as we are inclined to think. We receive grace, but not as a result of all our special efforts; these are what are expected of us, on account of the fact that we have become salves to our Master, the Lord Jesus. At the end of all our special efforts (in whatever sphere), we must consciously make an effort to recognize that we are "unprofitable servants" (<em><a href='B:490 17:10'>Luk 17:10</a></em>). This must surely connect with <em><a href='B:470 25:30'>Mat 25:30</a></em>, which describes the rejected at the day of judgment as unprofitable servants. If we judge / condemn ourselves, we will not be condemned (<em><a href='B:530 11:31'>1Co 11:31</a></em>). This is just one of many examples of where the Lord's parables seem intended to be linked with each other- which further proves that they are not stories with a deeper meaning, whose storyline is not intended to be carefully considered. We must recognize not only that we are unprofitable servants, but that we have only done what was our "duty" or debt to do- the implication being that we were sold into slavery on account of an unpayable debt. This is exactly the figure used by the Lord to describe us in <em><a href='B:470 18:25'>Mat 18:25</a></em>. &nbsp;</p>


text:
<p>25:31&nbsp;</p><p>In <em><a href='B:470 25:31-46'>Mat 25:31-46</a></em> we have a parable depicting the last judgment, where the Lord sits as judge and we come before Him. Usually, a person comes before a judge regarding things which they have committed wrongly. But our expectations, which are set up by the story of a judge and people coming before him in judgment, are shattered. The issues the people are judged about aren’t acts of commission. It’s all about what they&nbsp;<em>omitted</em>&nbsp;to do, continuing the theme of the preceding parable of the talents, which concludes with the one talent man being condemned for what he omitted to do. We tend to be all so freaked out about our committed sins, rather than realizing the tremendous importance the Lord attaches to our&nbsp;<em>omissions</em>&nbsp;of acts of kindness and thoughtful love, and perceiving the image of Christ in our brethren. It’s rather like how Paul starts writing to the Corinthians. He doesn’t start as we might have done with their gross immorality, false doctrine, perversion of the Lord’s supper into a drunken orgy although he comes to those things… rather, he begins with and spends most time discussing their lack of love, their divisiveness etc.</p><p>It is worth observing the very simple fact that the New Testament is essentially a missionary document- all the expressions and articulations of doctrine / theology found there are all in the context of the preaching of the Gospel and the immediate problems of men and women in responding to it. This is why we aren't given a cold statement of faith or catechism in the New Testament, but rather the history of the mission of Christ at its first beginning. Even parables like that of <em><a href='B:470 25:31-46'>Mat 25:31-46</a></em> were relevant in a missionary context- regarding the perils of not supporting the itinerant missionaries in the first century. And this is why the power of the early Christian witness lay in who they were- for this was the real advertisement for the doctrine they preached.</p><p><em>But when the Son of Man shall come in his glory</em>- A clear allusion to <em><a href='B:340 7:13'>Dan 7:13</a></em>, which is interpreted later in Daniel 7 as referring to the coming of Jesus with the accepted believers with Him. There is a sense in which we will be involved with judging others; thus the men of Nineveh will condemn the first century Jews at the day of judgment (<em><a href='B:470 12:41'>Mat 12:41</a></em>). In this case, the judgment of the nations could be a judgment of people from all nations concerning how they have treated the faithful who were recently under tribulation in all nations. This would make good sense of the allusion to <em><a href='B:360 3:2'>Joe 3:2</a></em> “I will gather all nations… into judgment” which we have in :32. The nations gathered to judgment in Armageddon or at least, in Israel somewhere, would then be judged according to how they have treated God’s people. However, the stubborn problem for this interpretation is the reward given to some of these unbelievers- eternal life in the Kingdom just for helping God’s people under persecution. Such salvation is surely predicated upon faith in Christ, rather than the doing of good works.</p><p><em>And all the Angels with Him</em>- If all the Angels accompany the Lord Jesus and relocate from Heaven to earth, then we can better understand why the Kingdom of God on earth is described as “the Kingdom of Heaven”. The future Kingdom of God seems to involve Heaven, including God Himself, ultimately, descending from Heaven to earth. This is certainly the scene presented in the final chapters of Revelation.</p><h4><em>Then he shall sit on the throne of his glory</em>- The Lord's throne is the restored throne of David, in Jerusalem. Jerusalem is called the throne of God's glory (<em><a href='B:300 14:21'>Jer 14:21</a></em>, and <em><a href='B:470 23:22'>Mat 23:22</a></em> may have the same reference), and the Lord's glory is ultimately God's glory. But His glory is ultimately His character and personality- God's revelation of His glory to Moses was the revelation of His Name and character. Yet the Son attained that glory through His own perfectly God-like character, and this is the basis upon which He shall be enthroned as King of the cosmos. There is surely here also a reference to <em><a href='B:450 6:13'>Zec 6:13</a></em>, where the Messianic "Branch" sits upon a throne of glory and rebuilds the temple. But that prophecy was clearly intended to have had a fulfilment in Zerubbabel’s intended rebuilding of the temple when the exiles returned. But the exiles who returned, and their leadership especially, dropped the batton. The intended temple outlined in Ezekiel 40-48 was not built by them. And so the prophecy was rescheduled in fulfilment. Not every detail needs to be literally fulfilled e:g. the rebuilding of a temple, but the essence will be fulfilled in the second coming of Christ to earth. The Lord spoke of how the disciples would sit with Him in His throne of glory (<em><a href='B:730 3:21'>Rev 3:21</a></em>), judging the twelve tribes of Israel (<em><a href='B:470 19:28'>Mat 19:28</a></em>). This would support our earlier suggestion that the Son of Man coming in judgment is in fact a picture of the Lord Jesus along with the faithful coming in judgment. This is why there are thrones plural of judgment (<em><a href='B:730 20:4'>Rev 20:4</a></em>). The contrast is with the man of sin, who at that time will also be sitting upon a throne in the temple (<em><a href='B:600 2:4'>2Th 2:4</a></em> s:w:); the Lord Jesus shall come and depose him.</h4>


text:
<p>25:32&nbsp;<em>And before Him</em>-&nbsp;<em>Emprosthen</em>&nbsp;could just as well mean 'against' Him, referring to the gathering of the nations against Christ which is spoken of in Joel 3, Zechariah 14 and Psalms 2. But the sense is likely the more obvious one, of being gathered in front of Him.</p><p><em>Shall be gathered-</em>&nbsp;See on :31&nbsp;<em>The Son of Man shall come in his glory</em>. This is a figure used about the gathering of individuals to judgment and both to condemnation and salvation (3:12; 13:30; 24:28; <em><a href='B:500 15:6'>Joh 15:6</a></em> "men gather them and cast them into the fire"; "bring / gather here, and slay them before Me", <em><a href='B:490 19:27'>Luk 19:27</a></em>). And yet right now the gathering is going on as the net of Gospel preaching gathers in people (<em><a href='B:470 13:47'>Mat 13:47</a></em>; <em><a href='B:470 22:10'>Mat 22:10</a></em>; the fragments are gathered that no man be lost, <em><a href='B:500 6:12'>Joh 6:12</a></em>, the other sheep are brought / gathered into the fold, <em><a href='B:500 10:16'>Joh 10:16</a></em>). Our first steps in responding to the Gospel call are in fact our first steps towards meeting the Lord at judgment. The Lord has just been falsely accused of gathering where He did not sow, and therefore I suggest that those gathered are those from all nations who have received the seed of the Kingdom message. When we are called to judgment, the immediacy of our response will be a summary of how we have progressively responded to that call to go to Jesus. But the word for 'gather' is used extensively by the Lord in this section of His teaching. The one talent man has complained that the Lord is unreasonably gathering him to judgment (<em><a href='B:470 25:24'>Mat 25:24</a></em>), and the Lord now goes on to say that indeed people from all nations will be gathered to Him. And He goes further to say that the basis of acceptability with Him is whether we 'gathered' AV "took me in"&nbsp;<em>Him</em>&nbsp;in this life, when He was manifested to us in the least of His brethren (:35,38). Again we see the idea of mutuality. We gather Him, He gathers us. And this will be literally, visibly manifest in that when the call comes, those who voluntarily, immediately gather towards Him will be confirmed in that by being snatched away towards Him, and will thereby come with Him in glory to His throne (<em><a href='B:590 4:16-17'>1Th 4:16-17</a></em>). The nations will gather themselves together against Christ at the last day (<em><a href='B:730 16:14'>Rev 16:14</a></em>; <em><a href='B:730 16:16'>Rev 16:16</a></em>; Psalms 2, s:w. <em><a href='B:510 4:26'>Act 4:26</a></em>):&nbsp;</p><p><em>All the nations</em>- Frequently, New Testament references to “all men” really means “all true believers” or those who have become responsible to God. <em><a href='B:650 2:14'>Heb 2:14</a></em> states that Christ killed the devil (the power of sin) on the cross; but this is only true for those in Christ. Those who are ignorant of the saving power of God’s Truth are under the active control of sin- the Biblical devil. <em><a href='B:730 20:5'>Rev 20:5</a></em> speaks of “the dead” as those responsible to judgment, whereas many other Bible passages show that not all the dead will be raised. Only those who have heard the Gospel will be resurrected to judgment. Thus “the dead” in God’s usage does not refer to everyone who has ever died. <em><a href='B:530 15:21-22'>1Co 15:21-22</a></em> speaks of “the dead” as those in Christ. <em><a href='B:470 25:32'>Mat 25:32</a></em> describes “all nations” coming before Christ for judgment. This indicates that to God, the world He sees is comprised of those who are responsible to Him; not literally “all nations” will come before Christ, only those people from them who are responsible to Him. We must surely read in an ellipsis here, 'People from all nations', because the Gospel will have gone to all nations before the Lord returns (<em><a href='B:470 24:14'>Mat 24:14</a></em>). The great commission to take the Gospel to all nations (<em><a href='B:470 28:19'>Mat 28:19</a></em> s:w:) will finally have been fulfilled. Knowledge of the Gospel is the basis of accountability to judgment, and that fact alone means that if people from all nations come to judgment, then the Gospel must have gone to all nations; the believers spiritual Israel will be persecuted in all nations (<em><a href='B:470 24:9'>Mat 24:9</a></em> s:w:) at the same time as Jews natural Israel are lead away captive into all nations (<em><a href='B:490 21:24'>Luk 21:24</a></em>) and this likely will be the basis of our witness to all nations, just as the early church needed persecution to make them take the Gospel to the Gentiles. If we do that now in this day of opportunity, maybe that final persecution by "all nations" will be unnecessary. The whole scenario could have been allowed a first century fulfilment in that Jews from all nations were converted at Pentecost (<em><a href='B:510 2:5'>Act 2:5</a></em> s:w:), but clearly they did not return home and take the Gospel further to the Gentiles of literally all nations. it took Peter until the Cornelius incident to realize that people from literally all nations could be accepted (<em><a href='B:510 10:35'>Act 10:35</a></em> s:w. "all nations"), but the church generally struggled with that understanding. <em><a href='B:730 14:6'>Rev 14:6</a></em> explains that only in the last days will the Gospel go to all nations, during the tribulation period; only when God's judgments are revealed in maybe literally the very last days before the Lord's coming will people from "all nations" come to Him (<em><a href='B:730 15:4'>Rev 15:4</a></em>):&nbsp;</p><p><em>And he shall separate them</em>- The separation between sheep and goats is not, therefore, ultimately visible now. <em><a href='B:470 13:49'>Mat 13:49</a></em> uses the same word to describe how "the Angels" shall do this work of separation. And yet the essence of separation does go on in this life, insofar as men "shall separate s:w. you from their company" (<em><a href='B:490 6:22'>Luk 6:22</a></em>; <em><a href='B:510 19:9'>Act 19:9</a></em>). The final judgment will be a confirmation of processes which have been ongoing in our lives today. Likewise, separating ourselves from our brethren as Peter did in weakness due to political pressures (<em><a href='B:550 2:12'>Gal 2:12</a></em> s:w:) is effectively separating ourselves from the sheep, and placing ourselves with the goats. Significantly, the only other occurrence of the phrase “from one another” is in <em><a href='B:510 15:39'>Act 15:39</a></em>, where Paul and Barnabas “departed asunder the one from the other”. The Greek translated "separate" in these passages means to set a boundary, a limit. And in this lies the danger of the misuse of Statements of Faith and legalistic fellowship boundaries. Any drawing of a line in the wrong place can lead to our condemnation, so it's better to be open to all our brethren.</p><p><em>One from another, as the shepherd separates the sheep from the goats-</em>&nbsp;Sheep and goats were similar looking. The sheep of the first century would typically have been dirty and with dark patches, making it possible to separate them from goats only by an experienced shepherd who knew his flock. The point may have been that from a distance, sheep and goats looked quite similar. The Lord Jesus was the shepherd during His ministry, and commented that “I know My sheep” (<em><a href='B:500 10:14'>Joh 10:14</a></em>). He knew who were the goats and who the sheep. But His judgment will only be made manifest in the last day. But the purpose of the last judgment is not, therefore, to gather information about us; for the judgment in essence is ongoing now as we live our lives before the shepherd of our souls:&nbsp;</p><p>The way the Lord speaks of dividing the sheep from the goats and not vice versa could suggest that there are far fewer sheep compared to goats (<em><a href='B:470 25:32'>Mat 25:32</a></em>). This would imply that the majority of those who are responsible are in the goat category. The word used for ‘goat’ here strictly means a kid, and the purpose of the division may well have been because the goats were to be killed for meat.</p>


text:
<p><em><a href='B:470 25:33'>Mat 25:33</a></em>&nbsp;<em>And he shall&nbsp;set</em>- Gk. 'to stand':&nbsp;</p><p><em>The sheep on his right hand</em>- The paradox is that seeing the Lord will be facing the people, His right hand is their left hand. Those who place themselves at His left hand from their perspective, those who condemn themselves, are thereby on His right hand, and saved. The Lord Himself was rewarded with a place on the right hand (of the Father), and He shares that reward with His people by likewise placing them on the right hand.</p><p><em>And the goats on the left</em>- The Greek&nbsp;<em>euo-numos</em>&nbsp;means literally the good named or good omened. The Greeks understood the left hand as being the side of good fortune. The Lord turned this idea upside down. His culture is radically different to that of the world.</p><p>Initially, it does not appear that there will be much compulsion to come to the judgment. After a meeting of the Lord in the air (<em><a href='B:590 4:17'>1Th 4:17</a></em>), both sheep and goats eventually appear before the judgment seat. The point has been made that when the Angels first come to call us to judgment at the second coming (<em><a href='B:470 13:39'>Mat 13:39</a></em>), there will be an element of choice as to whether we immediately accept the call to go and meet Christ. “In that day” we will have the choice to go and take our goods from the house, or to go immediately with the Lord (<em><a href='B:490 17:31'>Luk 17:31</a></em>). Under the law, the trumpet sounded and Israel had to gather themselves together (<em><a href='B:40 10:4'>Num 10:4</a></em>); yet Paul says in Thessalonians that the Lord comes with a trumpet to gather His people together. If this is indeed based upon the Old Testament pattern, then there is an element of choice as to whether we gather ourselves unto Him- at least initially. Noah and Lot were invited, not forced, to leave the world. Those who respond to Christ's return "immediately" will be accepted, implying that the unworthy delay. This means that the response is optional in the first instance (<em><a href='B:490 12:36'>Luk 12:36</a></em>). There are other indications of this:&nbsp; The most obvious is in the parable of the virgins, where the wise go out to meet their Lord immediately, whilst the foolish delay in order to spiritually prepare themselves. Our attitude in that split second is so vital. The rejected will mourn and wail, in anticipation of their future condemnation, when they see the sign of the Son of man indicating His imminent coming (<em><a href='B:470 24:30-31'>Mat 24:30-31</a></em>). And this is why there is the implication that effectively, the division between sheep and goats happens in the gathering process (<em><a href='B:470 25:33'>Mat 25:33</a></em>); our response to the gathering is our judgment. The parables invite us to see the Lord gathering the wheat to one place and the tares to another, as if the gathering is the judgment (<em><a href='B:470 13:30'>Mat 13:30</a></em>); the wheat is gathered to the garner, and the chaff to the place of burning (<em><a href='B:470 3:12'>Mat 3:12</a></em>). The Angel who reaps for judgment 'thrusts in' his sickle, and 'casts out' the wicked in rejection (<em><a href='B:730 14:19'>Rev 14:19</a></em>). But 'thrust in' and 'cast out' in that verse both translate the same Greek word&nbsp;<em>ballo</em>- the implication being that the gathering-to-judgment process is in fact the separation process. Likewise the net is "cast" into the sea in order to gather people for judgment, and then the rejected are "cast" away (<em><a href='B:470 13:47-48'>Mat 13:47-48</a></em>).</p>


text:
<p><em><a href='B:470 25:34'>Mat 25:34</a></em>&nbsp;<em>Then</em>- If indeed the Lord comes to judgment with the faithful with Him (in line with the allusions to the Son of Man of Daniel 7, the faithful saints, coming in judgment), then we would have a chronological problem- if the sheep here represent the responsible from all ages standing before Him. We note too that He speaks to them of "the least of these My brethren" (:40), as if His brethren are standing somehow in another group. These considerations have led some to think that the group now being judged are those who have ministered to the Lord's people during their final tribulation. The nakedness, being in prison etc. is exactly the language of persecution found in <em><a href='B:520 8:35'>Rom 8:35</a></em>. But I think this is unnecessary, and this suggestion in turn raises problems when analysed further- for will unbelievers in the world enter eternal life and the Kingdom simply on the basis of good works? And the whole language of gathering and separation as demonstrated above is elsewhere used about the judgment of all the responsible at the judgment seat of Christ. It seems to me that there is abundant evidence for a collapse of time and space at the period around the Lord's coming. This means that such chronological issues need not concern us. Another possibility is that there are various possible chronologies of events in the last days, and there may be different scenarios for the gathering and judgment of the Lord's people.</p><p><em>The King shall say to those on his right hand: Come</em>- The invitation to come to Him is what we respond to now, in this life, in daily situations (<em><a href='B:470 11:28'>Mat 11:28</a></em>; <em><a href='B:470 19:21'>Mat 19:21</a></em>; <em><a href='B:470 22:4'>Mat 22:4</a></em>; <em><a href='B:480 10:21'>Mar 10:21</a></em> s:w:). The judgment seat will simply be a continuation of that principle. Perhaps "<em>Come</em>” suggests a hesitancy of the faithful to enter the Kingdom. <em><a href='B:230 36:8'>Psa 36:8</a></em> says that God will "make us" partake of the blessings of the Kingdom of God. It reminds us of how the Lord Jesus said that in his Kingdom, He will "make us" sit down at a table, and He will come and serve us (<em><a href='B:490 12:37'>Luk 12:37</a></em>), knowing full well that he who sits at meat is greater than he who serves (<em><a href='B:490 22:27'>Luk 22:27</a></em>). It isn't so difficult to imagine this scene: the Lord of glory wanting us to sit down to a meal, and then&nbsp;<em>He</em>&nbsp;comes and serves us. He&nbsp;<em>will</em>&nbsp;have to "make us" sit down and let ourselves be served. And perhaps the way the Lord had to 'make' the healed blind man look up and use his new sight was some kind of foretaste of this. There is even the suggestion in <em><a href='B:730 7:15'>Rev 7:15</a></em> that after the judgment process, the Lord will come down off His throne and mix with us, after the pattern of Joseph.</p><p><em>Blessed of my Father-&nbsp;</em>The Greek means literally those who are praised. The Greek&nbsp;<em>eu-logeo</em>&nbsp;is literally those who are spoken well of. And this is exactly what the Lord proceeds to do. He praises the righteous, bewildered as they appear to be, for their good works. Righteousness is imputed to them. This connects with other New Testament pictures of the righteous being praised by the Father and Son at the last day.</p><p>These words are spoken collectively: "Come,&nbsp;<em>ye</em>&nbsp;(not 'thou', singular) blessed:::&nbsp;<em>ye</em>&nbsp;plural gave me meat::. then shall the righteous answer him, saying, Lord, When saw&nbsp;<em>we</em>&nbsp;thee an hungered::.". Yet we know that there must be an individual judgment. These words sound as if we are all judged together, at the same time. Again, the reconciliation of this is in appreciating that the meaning of time will be collapsed. In similar vein, the rejected going off to try to get oil and then turning up later at the judgment (<em><a href='B:470 25:10'>Mat 25:10</a></em>) probably describes a process that occurs in the minds of the people, rather than something which occurs in real time- although it may&nbsp;<em>feel</em>&nbsp;like real time to them. The existence of these two groups at the judgment explains how the men of Nineveh and Sheba will "rise up in the judgment" and condemn the rejected Jews; if they are in the group of sheep facing the group of goats in which the faithless Jews will be. The wicked will walk naked, and the accepted believers will then see their shame (<em><a href='B:730 16:15'>Rev 16:15</a></em>). The rejected will experience "shame and everlasting contempt" at the judgment (<em><a href='B:340 12:2'>Dan 12:2</a></em>). Shame and contempt must be in the eyes of others- i:e. the group of 'sheep'?</p><p>"My Father" suggests that the King is therefore the Lord Jesus. Yet He judges as God because God has given Him authority to do this, because He is the Son of Man (<em><a href='B:500 5:27'>Joh 5:27</a></em>):&nbsp;</p><p><em>Inherit the kingdom</em>- 'Be heirs of'. But we are right now "heirs of the Kingdom" (<em><a href='B:660 2:5'>Jas 2:5</a></em> s:w:). What we are now by status will be realised in a more physical sense. Note that inheriting the Kingdom parallels inheriting the earth (<em><a href='B:470 5:5'>Mat 5:5</a></em>), inheriting eternal life (<em><a href='B:470 19:29'>Mat 19:29</a></em>), inheriting incorruption (<em><a href='B:530 15:50'>1Co 15:50</a></em>), inheriting salvation (<em><a href='B:650 1:14'>Heb 1:14</a></em>), inheriting the promises (<em><a href='B:650 6:12'>Heb 6:12</a></em>) and "all things" (<em><a href='B:730 21:7'>Rev 21:7</a></em>). In no way could these things have been inherited in AD70. These words of Jesus at the judgment, inviting the faithful into the Kingdom (<em><a href='B:470 25:34'>Mat 25:34</a></em>), rung in Paul's mind: <em><a href='B:510 20:32'>Act 20:32</a></em>; <em><a href='B:550 3:29'>Gal 3:29</a></em>; <em><a href='B:550 4:7'>Gal 4:7</a></em>; <em><a href='B:560 1:11'>Eph 1:11</a></em>; <em><a href='B:580 1:12'>Col 1:12</a></em>; <em><a href='B:580 3:24'>Col 3:24</a></em>; <em><a href='B:630 3:7'>Tit 3:7</a></em>.</p><p><em>Prepared for you</em>- We each have a specific, unique role being prepared for us in eternity; and the process of that preparation is ongoing now, and is the reason for all our current experiences. This brief life prepares us for eternity, who and what we shall eternally be; this is why life is so intense now, even if at times it seems so repetitious. We prepare ourselves (<em><a href='B:490 12:47'>Luk 12:47</a></em> "that servant:::. prepared not himself", "His wife has prepared herself", <em><a href='B:730 19:7'>Rev 19:7</a></em>; <em><a href='B:730 21:2'>Rev 21:2</a></em> s:w:), and God works through this in preparing us. This perhaps explains the irregular dative translated "for you"- it could equally mean 'prepared&nbsp;<em>by&nbsp;</em>you'. The 'preparation' of God's people for that eternity was a major theme of John the Baptist, and it involved repentance (<em><a href='B:490 1:76'>Luk 1:76</a></em>; <em><a href='B:490 3:4'>Luk 3:4</a></em>). The cross was a major part in that preparation (<em><a href='B:500 14:2-3'>Joh 14:2-3</a></em> s:w:); each of us was somehow represented in Christ then. We are now being "prepared unto good works" (<em><a href='B:620 2:21'>2Ti 2:21</a></em>)- which we shall eternally do. For the Kingdom of God will not be a passive state. We will be active in the good works for which we are now being prepared. I have made the point that the parables of Matthew 25 all address the issue of preparedness for the Lord's coming with which He concluded the Olivet prophecy in Matthew 24. He concluded it with an appeal to be "ready", the same word as "prepared" here (<em><a href='B:470 24:44'>Mat 24:44</a></em>). If we have this sense of being prepared for an eternity of service, then we will be prepared for His coming even though we don't know the day nor hour.</p><p>The parable of the pounds describes the reward of the faithful in terms of being given ten or five cities (<em><a href='B:490 19:17'>Luk 19:17</a></em>). This idea of dividing up groups of cities was surely meant to send the mind back to the way Israel in their wilderness years were each promised their own individual cities and villages, which they later inherited. The idea of inheriting "ten cities" occurs in <em><a href='B:60 15:57'>Jos 15:57</a></em>; <em><a href='B:60 21:5'>Jos 21:5</a></em>; <em><a href='B:60 21:26'>Jos 21:26</a></em>; <em><a href='B:130 6:61'>1Ch 6:61</a></em> (all of which are in the context of the priests receiving their cities), and "five cities" in <em><a href='B:130 4:32'>1Ch 4:32</a></em>. As each Israelite was promised some personal inheritance in the land, rather than some blanket reward which the while nation received, so we too have a personal reward prepared. The language of inheritance (e:g. <em><a href='B:670 1:4'>1Pe 1:4</a></em>) and preparation of reward (<em><a href='B:470 25:34'>Mat 25:34</a></em>; <em><a href='B:500 14:1'>Joh 14:1</a></em>) in the NT is alluding to this OT background of the land being prepared by the Angels for Israel to inherit (<em><a href='B:20 15:17'>Exo 15:17</a></em> Heb:; <em><a href='B:20 23:20'>Exo 23:20</a></em>; <em><a href='B:230 68:9-10'>Psa 68:9-10</a></em> Heb:). We must be careful not to think that our promised inheritance is&nbsp;<em>only</em>&nbsp;eternal life; it is something being personally prepared for each of us. The language of preparation seems inappropriate if our reward is only eternal life.</p><h4><em>From the foundation of the world</em>- In a literal sense, perhaps, our unique genetic structure has been under preparation from the beginning. We were intended to be who we are and to do something specific for the Lord, to be someone unique, throughout eternity. For we were chosen in Christ before the foundation of the world (<em><a href='B:560 1:4'>Eph 1:4</a></em>), our names / personalities written from the foundation of the world (<em><a href='B:730 17:8'>Rev 17:8</a></em>).</h4>


text:
<p><em><a href='B:470 25:35'>Mat 25:35</a></em>&nbsp;<em>For I was hungry and you gave me to eat</em>- The Lord was hungry (<em><a href='B:470 21:18'>Mat 21:18</a></em>; <em><a href='B:490 6:3'>Luk 6:3</a></em>), wanting to be satiated by fruit on the fig tree, the repentance of Israel.</p><p><em>I was thirsty&nbsp;and you gave me drink</em>- The Lord was thirsty, and satiated by the food and drink of the Samaritan woman's interest in the Gospel (<em><a href='B:500 4:13-14'>Joh 4:13-14</a></em>). She 'gave Him to drink' (<em><a href='B:500 4:7'>Joh 4:7</a></em>); the same words are used here. And He thirsted on the cross (<em><a href='B:500 19:28'>Joh 19:28</a></em>) and was 'given to drink'- the same words are used (<em><a href='B:480 15:36'>Mar 15:36</a></em>). Hunger, thirst, prison and nakedness are all part of the sufferings of Gospel preachers (<em><a href='B:530 4:11'>1Co 4:11</a></em>; <em><a href='B:540 11:27'>2Co 11:27</a></em>). It may be that Matthew is making this connection because he sought to remind his converts of the need to support the itinerant preachers who were going around reciting the Gospel of Matthew at his time. Further, the spread of the Gospel worldwide is one of the preconditions for the Lord's return, according to the preceding Olivet prophecy. And the point is being made that those who do this are to be supported.</p><p>The Lord’s focus on the positive is shown by the way He quotes <em><a href='B:220 22:7'>Job 22:7</a></em> in the parable of the sheep and goats: “Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry”. These words are part of Eliphaz’s erroneous allegations against Job- for Job was a perfect man, and not guilty on these counts. Yet the Lord extracts elements of truth from those wrong words, rather than just contemptuously ignoring them. Likewise <em><a href='B:220 22:25'>Job 22:25</a></em> speaks of God being our “treasure… our precious silver” (RV). Surely the Lord had this in mind when saying that our treasure must be laid up “in heaven”, i:e. with God (for He often uses ‘Heaven’ for ‘God’). And James follows suite by approvingly quoting <em><a href='B:220 22:29'>Job 22:29</a></em> about the lifting up of the humble (<em><a href='B:660 4:6'>Jas 4:6</a></em>).</p><p><em>A stranger I was a stranger and you welcomed me</em>- The Lord was buried in the place of "strangers" (27:7 s:w:); He was treated as a Gentile especially in His death on the cross. "Welcomed" is the same word translated "gathered" in :32. As they gathered Him, so He now gathers them:&nbsp;</p>


text:
<p>25:36&nbsp;<em>Naked</em>- The Lord Jesus was naked or at least without clothing on the cross:&nbsp;</p><p><em>And you clothed Me</em>- As the believers clothed Him, so He will clothe them (<em><a href='B:730 3:5'>Rev 3:5</a></em>; <em><a href='B:730 7:9'>Rev 7:9</a></em>; <em><a href='B:730 19:8'>Rev 19:8</a></em>; being clothed upon with immortality is definitely a picture of salvation). He will act spiritually to us, in terms of salvation, as we have acted materially to His brethren as they in their lives, as the body of Christ, experience various aspects of His life, sufferings and death.</p><p><em>Sick</em>- Gk. 'weak'. "He was crucified in&nbsp;<em>weakness</em>::. we also are&nbsp;<em>weak</em>&nbsp;in Him" (<em><a href='B:540 13:4'>2Co 13:4</a></em>). His crucifixion 'weakness' is manifest in all who are in Him, part of His body. Both in His life and supremely in His death, the Lord carried our weakness / sickness (<em><a href='B:470 8:17'>Mat 8:17</a></em>, quoting from the prophecy of the crucifixion of Jesus in Isaiah 53). He fully shared in "our infirmities" (<em><a href='B:650 4:15'>Heb 4:15</a></em> s:w:) and was "compassed with infirmity / weakness" (<em><a href='B:650 5:2'>Heb 5:2</a></em> s:w:). Clearly the weakness / sickness of the Lord is to be found in all those in Him, and we are to minister to that as we would minister to Him personally.</p><p><em><a href='B:530 8:9'>1Co 8:9</a></em> is one of several passages which warn us not to make “the weak” to stumble. There are weak members amongst every group of believers, and therefore we should watch our behaviour, because it will have an effect upon whoever is weak. But this doesn't mean that&nbsp;<em>we</em>&nbsp;actually know who&nbsp;the weak ones are. Because we don't know who is especially weak we must always be careful in our behaviour,&nbsp;<em>whoever</em>&nbsp;we are with. Indeed, we have to adopt the perspective that in a sense we are&nbsp;<em>all</em>&nbsp;weak:&nbsp; The Greek word translated "weak" usually means one of two things: physical illness, or spiritual weakness. Sometimes these two senses are combined (e:g. when James speaks of praying for the "sick" brother, or when Jesus talks of how pleased he was that brethren had visited the "sick" brother in <em><a href='B:470 25:36'>Mat 25:36</a></em>). Paul&nbsp;often uses the word in his letters to Corinth. He says that we are&nbsp;<em>all</em>&nbsp;weak because of our natures (<em><a href='B:530 15:43'>1Co 15:43</a></em>), and that Christ died on account of the fact that we are weak (<em><a href='B:540 13:4'>2Co 13:4</a></em> Gk:). Because of this, Paul reasons, we're all weak, because Christ died for every one of us. He therefore says that to sin against a weak brother is to sin against Christ; because Christ has associated himself with our spiritual weakness, in order to save us from it (<em><a href='B:530 8:12'>1Co 8:12</a></em>). Thus he says that when we visit a weak brother (spiritually? it's the same word), we visit&nbsp;<em>him</em>. He so closely associates himself with the weak brother. Christ on the cross carried the sins of "the weak" (i:e. all of us), and thereby left us an example of how we should behave towards the "weak". In this context, Paul says that we should likewise love our neighbour (in the ecclesia; <em><a href='B:520 15:1-4'>Rom 15:1-4</a></em>). What he seems to be saying is that we should understand that we are&nbsp;<em>all</em>&nbsp;weak, and therefore try to help each other, in the same spirit as Christ died for the weakness of each of us. If we recognize that we are&nbsp;<em>all</em>&nbsp;weak, we'll avoid two common mistakes: 1) Thinking that some brethren aren't weak and should therefore be followed blindly; and 2) Thinking that some believers are "weak" whilst the rest of us are "strong":&nbsp;Paul didn't want the Corinth ecclesia to think he was wagging the finger at them and implying: 'You lot are so weak, but I'm strong'. Several times he speaks of his own weakness, and he glories in the fact that although he is so (spiritually) weak, God works through him so mightily; indeed, he comes to the conclusion that God's strength is perfectly expressed through his spiritual weaknesses (<em><a href='B:540 11:30'>2Co 11:30</a></em>; <em><a href='B:540 12:5'>2Co 12:5</a></em>; <em><a href='B:540 12:9-10'>2Co 12:9-10</a></em>). He says that he preached to Corinth in the first place in (spiritual) "weakness" (<em><a href='B:530 2:3'>1Co 2:3</a></em>)-&nbsp; because it seems that when he first got to Corinth, he wasn't spiritually strong enough to grasp the nettle of witnessing to the city as he should have done (<em><a href='B:510 18:9-10'>Act 18:9-10</a></em>). Having admitted to Corinth that he himself was weak, he can say that whenever one of them is weak, he feels weak too; in other words he's saying that he can totally empathize (not just sympathize) with a weak brother's feelings (<em><a href='B:540 11:29'>2Co 11:29</a></em>):&nbsp;</p><p><em>And you visited Me</em>- The idea is not really to pop around to someone's house or hospital ward. The idea really is of identity, with a view to salvation. Thus God visited us in Christ to save us (<em><a href='B:490 1:68'>Luk 1:68</a></em>; <em><a href='B:490 1:78'>Luk 1:78</a></em>; <em><a href='B:490 7:16'>Luk 7:16</a></em> "God has visited His people"; <em><a href='B:510 15:14'>Act 15:14</a></em> God "visited the Gentiles to take out a people"; <em><a href='B:650 2:6'>Heb 2:6</a></em> "what is man that You visit him"). This is the 'visiting' in view. As He ultimately 'visits' us to save, crossing the huge distance between God and man to do so, likewise we are to 'visit' our brethren. Again, what we do materially for those in Christ is a reflection of what He spiritually does for us. This is to be the motivation; to perceive that their poverty, their imprisonment, all of which may be their fault, is a reflection of our spiritual need and poverty, as we like them miss chance after chance to pull ourselves out of our poverty, and fall down too easily into survival and coping mechanisms that bind us to our poverty. And we are to show the same compassionate care to them as the Lord does to us:&nbsp;</p><p><em>I was in prison and you came to me</em>- Prison is a metaphor for where sin and spiritual debt leads us. We are all hopelessly in spiritual debt and therefore in the debtors' prison (<em><a href='B:470 18:30'>Mat 18:30</a></em>). The Gospel which saves us is of freedom for the spiritual prisoners. And we are to reflect that experience in visiting others in prison, even if it is their fault they are there, just as it's our fault that we too are imprisoned spiritually. And "prison" was understood by Peter as a fair description of the Lord's sufferings, "to prison and to death" (<em><a href='B:490 22:33'>Luk 22:33</a></em>). In His death, the Lord went to the "spirits in prison", He was with them&nbsp; / us there (<em><a href='B:670 3:19'>1Pe 3:19</a></em>). But "prison" wasn't necessarily understood as a building with "Prison" written on it. Legion was 'bound', imprisoned, with fetters (<em><a href='B:490 8:29'>Luk 8:29</a></em> s:w:); and yet still free. Likewise Paul was 'bound' or 'imprisoned' to a soldier (<em><a href='B:510 28:16'>Act 28:16</a></em> s:w:). The Lord's binding could therefore be fairly understood as an imprisonment. And He was imprisoned at least for 24 hours before His death. The wonder of all this is that those imprisoned even by the effect of their own sin are thus still fellowshipping the Lord's crucifixion sufferings; and we are to minister to them as we would have done to Christ on the cross. Would we not have rushed to provide something in response to His plea "I thirst"? Of course. But we are to do so in response to the need of His brethren. Even "the least" of them, who are suffering for their sins:&nbsp;</p><p>So we can say that hunger, thirst, being a stranger, naked, weak and imprisoned are all things which the Lord experienced during His life and especially in His death. His brethren, His body, share His sufferings. We are to minister to them as we would have done were we there beholding the sufferings of Christ on the cross. We should emerge from such ‘beholding’, as we do it at the memorial meeting, practically resolving to reflect it to His brethren. And we are the more motivated by realizing that all those situations of hunger, thirst, imprisonment, weakness and nakedness are in fact metaphors for our own spiritual poverty, which the Lord through the cross responded to, in utter grace. As He has done spiritually to us, so we are to do, spiritually and materially, to others. All those symptoms of poverty are often (although far from always) the result of mismanagement, weak motivation, unhealthy coping patterns, chronically missed chances… and yet in spiritual terms, those things are the story of our lives. In the materially poor we see exact reflections of ourselves, of our spiritual poverty and failures. As the Lord has graciously responded to us in our weakness and self-inflicted poverty, so we are to do so to His people.</p>


