The Olivet Prophecy

Dear Bro. Don,

I would like to comment again on the discussion related to the Olivet prophecy. Bro. Jim Scott has raised some interesting points, particularly with regard to my earlier letter (2/96). Following are observations related to his first letter in the April, ’96 issue. [Bro. Scott had Matt. 24:27 being the last one alluding to AD 70. From that point on, he reasoned the prophecy refers to our own time. Bro. Kidd reasons the AD 70 application continues through v.31.].

  1. The word “parousia” does not mean “being physically present,” it simply means, “presence,” whether visible or invisible, being derived from “para” — beside and “ousia” — to be. While it is true that the word is used nine times in conjunction with the second advent, it is also used on eight occasions with reference to Jesus’ coming in AD 70.
  2. The fact that the Jehovah’s Witnesses believe in an invisible coming in 1914 has nothing to do with the question under consideration. Jeremiah’s comment in chapter 4, that God’s “presence” was manifest in the Babylonian invasion of Judah (Jer. 4:26); doesn’t affect our understanding of the second advent, why should similar expositions?
  3. The comments related to Matthew 24:26-27 are speculative and ignore the context. We should notice the link between verse 21 and verse 29. These are connected in thought by reference to the tribulation: “For then shall be great tribulation” (v.21); “Immediately after the tribulation of those days” (v.29). Verses 22-28 would appear therefore to be a parenthesis. In other words, before Jesus continues further, he wants to stress that his presence or manifestation in judgment will be unmistakable “as the lightening” that “shineth” from east to west. Lightening and judgment are connected in the O.T. on a number of occasions without there being a physi­cal appearance: Ex. 19:6; Ezk.. 1:14; Zech. 9:14; Nah. 2:1-4; Psa. 18:10,14.
  4. A brief comment is necessary regarding the recipients of Jesus’ message. Bro. Jim acknowledged the warnings in the first 27 verses deal with events preceding AD 70. We notice in this section that Jesus is speaking directly to his disciples — those who asked the original questions. “They shall deliver = up” (v. 9); “When ye shall see the abomination” (v. 15); “behold I have told you before” (v. 25). Recognizing that “you,” “ye” refer to the disciples and not ourselves, why do we change the rules when we arrive at verse 33 -­”So likewise ye, when ye shall see all these things come to pass.” In other words, the fruitless fig tree was a warning to that generation which would pass away once Jesus’ words came to pass.

Sequence of events and Matthew 25

The questions aired in the June ’96 (pg. 251) issue raise some interesting expositional problems. There are a variety of opinions published not only regarding the sequence of events of Matthew 24:29-31 but also the time period they apply to. Similarly with Matthew 25:31-46, no matter how we expound these verses there are difficulties. Unfortunately only a brief review is possible (although my own attempts at brevity never seem to work).

Matthew 24:29-31

In dealing with this section, the context must be allowed to help us. The key word in verse 29 is “immediately” which, as already pointed out above, provides a link with the tribulation of verse 21 — a reference to the grim events during the siege of Jerusalem. Once this is recognized, the sequence falls into place as the following suggestion will illustrate:

  1. The outcome of the tribulation is the eclipse of the sun, moon and stars, i.e. the political heavens of Israel. Jesus had already warned that the heavens and earth would pass away (Matt. 5:18). This occurred in AD 70; the nation suffered greatly after which they ceased to be a nation.
  2. When the heavens and earth would pass away — “then” — would appear “the sign of the Son of Man” (v. 30). We don’t have to look very far to understand what this is. In Matthew 26:64, Jesus warned the high priest, “Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.” The “coming” cannot refer to the second advent because Jesus will already have arrived when the res­urrection takes place, thus preventing the Jewish leaders from seeing his coming. The apostle Stephen saw the Lord Jesus poised to judge the same leaders when he said, “I see the heavens opened, and the Son of man standing on the right hand of God” (Acts 7:56).
  3. As a result of the judgments of God in AD 70, the nation of Israel (“tribes of the earth”) is said to “mourn” (Matt. 24:30). Similar language is again found in Jeremiah 4:28 where we read that as a result of Babylon’s invasion (who came “with clouds” – v. 13 as Mt. 24:30), “for this shall the earth mourn, and the heavens above be black…” Luke provides us with a parallel to these words in his record. The “earth mourning” equates with Israel being “led away captive into all nations” (Lk. 21:24 -­the O.T. allusion is to Deut. 28:64-66).
  4. With Israel’s dispersion, God’s purpose entered the next phase. The apostle Paul reminds us that Israel’s blindness would provide an opportunity for the Gentiles (Rom. 11:25). Thus “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Lk. 21:24). This, I would suggest, corre­sponds to Matthew 24:31, where we are told the angels are sent out to gather God’s elect from the four winds. During Israel’s desolation, the Gentiles have the gospel preached unto them under God’s providential care (Isa. 49:6; 54:1-3; Rom. 11:25; Mal. 1:11; Luke 13:29). This work commenced at Pentecost with “a rush­ing mighty wind” allowing “whosoever” to call on the name of the Lord and be saved.

Matthew 25:31-46

The parable in Matthew 25:31 is the conclusion of the Olivet discourse, a discourse which demonstrates that the events of AD 70 were indeed the “days of vengeance, that all things which are written may be fulfilled” (Lk. 21:22). Indeed, Jesus had forewarned the Jews, “How can ye escape the damnation of hell (Gehenna)…all these things shall come upon this generation” (Matt. 23:33,36). But in all God’s dealings with Israel, He has al­ways provided, among the gloom of judgment, a glimpse of the final outcome. This, I believe, is the message of the parable of the sheep and the goats.

The scene is set with the Son of man (Jesus), “sitting upon the throne of glory.” Is it possible that the throne in Daniel 7 and David’s throne are one and the same? The judgments in Daniel 7 appear to be concerned with the four beasts and the little horn of the fourth beast and not the saints (vs. 11-12) In fact, we are told that the judgment is executed by the saints (vs. 22,26 “they shall take away”). Jesus was promised the throne of David at birth (Lk. 1:32; he describes this as “my throne” Rev. 3:21, and himself as sitting on that throne as judge in Matthew 19:28). It is not without significance that Jeremiah describes all nations as being gathered to the throne of the Lord at Jerusalem, Jer. 3:17. Thus the setting for the parable is after Jesus has been established on David’s throne.1

  1. This leads on to the next point. The purpose of the judgment is to “gather all nations” (v. 32), whereas the saints are to be gathered “out of” all nations (Acts 15:14; Rev. 5:9). The prophets describe the time when “all nations” will be invited to submit to Jesus’ authority (Psa. 2:6-12; Zech. 9:10; Rev. 14:6; Zech. 14:16-17; Jer. 3:17). This will take place after Gog has been judged and the law begins to go forth from Zion.
  2. What is the basis of judgment? How they have treated the Lord’s brethren (v. 40). His brethren have been mistreated by these “nations.” Isn’t this reminiscent of the words of Joel 3:2-3 where God pleads for His people Israel? True, Joel is describing Armageddon, but surely this work of judgment is to continue and extend into Europe when the beast power will be chained. God has determined that those nations which curse Abraham’s seed will in turn be cursed (Gen. 12:3; Ezk. 36:7; Amos 1:9; Isa. 14:2).
  3. The punishment is to be the same as that meted out on the “devil and his angels” (v. 41) — “eternal fire.” Who is the devil and at what point is he judged? This is very interesting. If our understanding is correct and the parable is dealing with events after Jesus is installed on David’s throne, then the devil is a description of Gog — the devil in political manifestation (remember that sin and death are not destroyed until the end of the millennium). The parallels are quite striking. The second advent of Jesus Christ will be revealed in fire (II Thess. 1:8-9; Isa. 66:15-16; 34:8-9). This is the fate of the northern invader (Ezk. 38:22). The beast of Daniel 7 is described as being given “to the burning flame” (v. 11). This is also the fate of the beast and the false prophet of Revelation 19:20 after Gog’s destruction.
  4. The accusation against the na­tions is that they neglected Christ’s brethren who suffered hunger, thirst and nakedness. This description fits beautifully the experiences of Israel among the nations — “shalt thou serve thine enemies which the LORD shall send against thee, in hunger. and in thirst. and in nakedness. and in want of all things?” (Deut. 28:48). Although these nations were sent by God, they overstepped the mark by “helping forward the affliction” (Zech. 1:15; Isa. 47:6; Jer. 50:7).
  5. Those nations who submit to Christ will be invited into the kingdom (Matt. 25:34). This may appear strange at first glance, seeing we normally associate the promise of the kingdom as being extended to the saints. The word “inherit” means “to obtain by inheritance” and is used in the LXX with reference to mortal Israel entering the land (Deut. 4:5 “possess;” Num. 33:54 “inheritance”). Those nations which receive the invitation will have their “lives prolonged” (Dan. 7:12) and of course God’s kingdom will embrace all nations (Psa. 72:11; Zech. 2:11), including mortal Israel (Mic. 4:8).

Thus Israel is being shown through this parable the end of the whole matter. Though the nation was to suffer extreme hardship because of sin, nevertheless God would reward or punish those nations according as they had dealt with Israel.

I am not unaware that difficulties still exist but am convinced that there are greater difficulties associated with an exposition which interprets the parable as describing the judgment seat of Christ. One such difficulty is that put forward by Bro. Don in verse 46 (6/96 pg. 251). In what sense does “eternal life” apply to mortals? There are two ways of viewing this verse. First, the word eternal is “aion” and could describe “the life of the age,” in much the same way that the word “ohlam” is used in Isaiah 60:21 — “(Israel) shall inherit the land for ever.” No mortal nation can inherit “for even” they can inherit it “for the age.” Bro. Thomas expounds “ohlam” in this way in his writings. Second, the term “but the righteous into life eternal” can be viewed in its absolute sense. In other words, the prospects for those who are righteous (during the kingdom period) is eternal life.

  1. Daniel 7:9-10 reads “I beheld till the thrones were cast down, and the Ancient of days did sit…his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” Having a book associated with judgment is a consistent figure for Christ’s judgment seat (Phil. 4:3; Rev. 3:5; 13:8; 17:8; 20:12,15). The idea does not occur related to judgment of the nations. Furthermore, Matthew 25:31 follows on two other parables related to judgment of the responsible. For these and other reasons, we continue to feel the sheep and goats relate to the righteous and responsible wicked of all na­tions throughout all ages and not to the nations at Christ’s coming. Ed.