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Posts tagged ‘Jerusalem’

Mark 1 – Additional Bible Students notes on Mark 1:9-11 – An Approved Son Baptized

The voice of one crying in the desert to prepare the way of Jehovah, to make His paths straight for His sent one, was John the baptist, Jesus’ cousin, proclaiming a baptism of repentance for the forgiveness of sins, whilst the sent messenger of God so many times spoken off before, was coming to baptise the people in the Ruach HaKodesh (Holy Pneuma or Holy Spirit) and in fire.

People from all the countryside of Judaea, and all the people of Jerusalem went out to this baptiser, to be baptised by him in the Jordan river, confessing their sins.

John the Baptist preached and gave notice that some one mightier would come after him, whose shoes he was not good enough to undo.

The men of God, called prophets, like Malachi and Isaiah, long ago wrote about it this way:

God said, ‘See, I send my man ahead of you to tell about you. He will make the way ready for you.

Malachi prophesied that before the great King should come unto Zion, a harbinger should come before him, to prepare his way.

John by his preaching turned the ears of the people to the sound of the gospel, and so prepared them for the coming Christ.

“29  The next day John saw Jesus coming towards him and said, “Look, the Lamb of God, who takes away the sin of the world! 30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’ 31 I myself did not know him, but the reason I came baptising with water was that he might be revealed to Israel.” 32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him. 33 I would not have known him, except that the one who sent me to baptise with water told me, ‘The man on whom you see the Spirit come down and remain is he who will baptise with the Holy Spirit.’ 34 I have seen and I testify that this is the Son of God.”” (Joh 1:29-34 NIV)

The evangelist Mark tells us about that time when Jesus came from the town of Nazareth in the country of Galilee and asked John to baptise him in the Jordan River. In this text we also get already a signal about the baptism into death and the baptism of the Holy Spirit which are distinctly separate.

After the baptism of Jesus happened something which lots of Christians seem to forget (on purpose or not) or do not seem to understand God’s Words, though they very clearly declare who that man, standing in the River Jordan is.

As soon as Jesus came up out of the water, Jesus and the people around him, saw the sky opening. They could see God’s Holy Spirit come down on Jesus like a bird called a dove. And then sounded a voice from the sky which declared that this man standing in the water was His dear Son.

“13  Then Jesus *arrived from Galilee at the Jordan coming to John, to be baptized by him. 14 But John tried to prevent Him, saying, “I have need to be baptized by You, and do You come to me?” 15 But Jesus answering said to him, “Permit it at this time; for in this way it is fitting for us to fulfill all righteousness.” Then he *permitted Him. 16 And after being baptized, Jesus went up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove, and coming upon Him, 17 and behold, a voice out of the heavens, saying, “This is My beloved Son, in whom I am well-pleased.”” (Mt 3:13-17 NAS)

So many, who call themselves “Christian” do not want to accept that Jesus is the son of God, but keep insisting that Jesus is God Himself, and not the one in Whom God is pleased. Though the Holy Scriptures gives a clear wording of God:

“And lo a voice from heaven, saying,

This is my beloved Son, in whom I am well pleased.” (Mt 3:17 AV)

“This is my Son, whom I love; with him I am well pleased.”” (Mt 3:17 NIV)

There is no reason at all that Jehovah would mislead people or would not tell the truth, because Jehovah God is a god of truth, not telling lies.

“God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” (Nu 23:19 AV)

“Once have I sworn by my holiness that I will not lie unto David.” (Ps 89:35 AV)

“In hope of eternal life, which God, that cannot lie, promised before the world began;” (Tit 1:2 AV)

In case Jesus would be God then when God would not be a liar He would have told the people that He was standing there. But Jehovah, the God above all gods said:

“And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.” (Lu 3:22 AV)

Also on other occasions, we come to hear that Jesus is a servant chosen by god. The Bible nowhere tells us it would be God having come to be a servant of someone. In case Jesus would be God, than God’s Spirit is in Him always and then Jesus could not be killed, because man can do God nothing, and certainly can not kill God. But the God, Who cannot be seen by man, came over the Nazareen man who was seen by many, to give him authorisation. Jesus is not God but is the man who is loved by God and who received honour and glory from God.

“Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.” (Mt 12:18 AV)

“For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” (2Pe 1:17 AV)

Throughout the rest of his gospel, the apostle Mark shows us what kind of Messiah this Nazarene man is. We also come to read in his gospel how people came to hear the words of Jesus, but did not want to agree with them. Also the words about his heavenly Father, the Only One True God, did not please them. About how to live life by following him was what many did not want and still do not want.

We should accept the words of God as the Words of Truth. As such we should see that beloved son of God in Jesus Christ and we should hear and listen to that beloved son of God.

“And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.” (Mr 9:7 AV)

We should “Listen to him!” (Mr 9:7 NIV) who was declared to be the son of God and who very well knew that God is much greater than him.

“”You heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.” (Joh 14:28 NIV)

“Jesus said, “Do not hold on to me, for I have not yet returned to the Father. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’”” (Joh 20:17 NIV)

“Now I want you to realise that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God.” (1Co 11:3 NIV)

“When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.” (1Co 15:28 NIV)

“Who, being in very nature God, did not consider equality with God something to be grasped,” (Php 2:6 NIV)

Therefore, let us always keep to the Words of God and believe Him Who does not tell lies. Today still too many people are blinded by the light of false human doctrines. They prefer to keep holding unto the human dogma of the Trinity. They also do not believe what the followers of Christ came to believe, like Peter did. Peter, after Jesus had asked him who he thought Jesus was, was convinced that Jesus is the Messiah or the Christ.

“29 “But what about you?” he asked. “Who do you say I am?” Peter answered, “You are the Christ.”  (Mr 8:29 NIV)

A few days later Peter and his friends James and John are taken up a high mountain apart where they experience something incredible.

“1  And he said to them, “I tell you the truth, some who are standing here will not taste death before they see the kingdom of God come with power.” 2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus. 5 Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” 6 (He did not know what to say, they were so frightened.)

Again we encounter a part in Scriptures which a lot of so-called Christians do not want to accept. Again there is God telling us that Jesus is His son, and again there are millions of Christians who ignore God’s saying.

7 Then a cloud appeared and enveloped them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”

8 Suddenly, when they looked round, they no longer saw anyone with them except Jesus. 9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what “rising from the dead” meant. 11 And they asked him, “Why do the teachers of the law say that Elijah must come first?” 12 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.”” (Mr 9:1-13 NIV)

When Jesus told that, he previously also had told about his coming end.

“He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again.” (Mr 8:31 NIV)

As such let us not only accept Jesus as the son of God, but let us also make his name and deeds be known all over the world, telling about the Good News he came to bring.

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Preceding

Mark 1 – The Nazarene’s Commentary: Mark 1:1-8 – The Beginning of the Good News

Mark 1 – The Nazarene’s Commentary: Mark 1:9-11 – An Approved Son Baptized

Nazarene Commentary Luke 3:3-6 – John Preaches Baptism of Repentance

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Additional reading

  1. Who do you say Jesus is
  2. Jesus son of God
  3. Jesus son of God or God the son
  4. Thought for the Christmas time: A sense of history
  5. The place where Jesus was brought up
  6. When you believe Jesus is God: who do you think is the mediator? #1 Son of man
  7. Truth, doubt or blindness
  8. Trinity
  9. Trinity – the Truth about God
  10. Behind a False doctrine – the Trinity
  11. Trinity matter
  12. Trinity – history
  13. Jesus Christ, his Mission, Life and Work

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John the Baptist baptizing in the Jordan River. by Good News Productions International from FreeBibleImages.com (CC BY-NC-ND 4.0)

John the Baptist baptizing in the Jordan River by Good News Productions International from FreeBibleImages.com (CC BY-NC-ND 4.0)

Further related

  1. The Rainbow and the Dove
  2. The Baptism of Jesus
  3. The Baptism of Jesus – the Revised Common Lectionar
  4. The Baptism of Our Lord: To Fulfill All Righteousness
  5. Baptism | Matthew 3:13-17
  6. Sunday Reading: The Baptism of the Lord (Mark 1:7-11)
  7. Baptism of the Lord, Yr B, 2021: Gospel Passage – We receive baptism, again
  8. Following Jesus in Prayer
  9. Indentification
  10. By what Authority
  11. The Son of God
  12. My Beloved Son
  13. Matthew 3: Repent of Your Sins and Trust Jesus or Face the Unquenchable Fire
  14. The Baptism and Temptation of Jesus.
  15. Read the instructions…
  16. What is God
  17. Potential Unleashed
  18. Problem with Christians
  19. Underwater
  20. Feast of the Baptism – One with Us
  21. The Heart’s Transformation
  22. Metaphors for Baptism (Part 2): The Baptism of Jesus
  23. Christ-Light Connections: The Baptism of Jesus & The Temptation of Jesus
  24. No Regret This Time
  25. Meeting Jesus In-Between

Mark – The Nazarene’s Commentary: Introduction to Mark

Nazarene Commentary 2000©
21st Century Version of the Christian Scriptures© [NCMM]

THE GOSPEL OF MARK

Introduction to Mark

The Second Gospel was written by Mark, the kinsman of Barnabas, and the companion of Paul in his first missionary journey. When and where it was written is uncertain. Of its author the following facts are gathered from the New Testament: He is first named in Acts 12:12. His mother’s name was Mary, and we learn from Colossians 4:10, that she was a sister of Barnabas. She dwelt in Jerusalem, and this city was probably Mark’s early home. He was converted by Peter (1 Peter 5:13), it has been supposed, at the great ingathering on the day of Pentecost. He became a minister (Acts 12:25), attended Paul and Barnabas on their first missionary journey did not prove satisfactory to Paul (Acts 15:38), and as Barnabas insisted on taking him, he and Paul parted company on the second missionary journey.

That Paul and Mark were afterwards intimate is shown by the subsequent history. We find him by Paul’s side during his first imprisonment at Rome, A. D. 61-63; and he is acknowledged by him as one of his few fellow-laborers who had been a “comfort” to him during the weary hours of his imprisonment (Colossians 4:10, 11; Philemon 24). We next have traces of him in 1 Peter 5:13. “The church that is in Babylon … saluteth you, and so doth Marcus, my son”. From this we infer that he joined the spiritual father, the friend of his mother, at Babylon, then and for some hundred years afterwards returned one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment, A. D. 68, Paul, writing to Timothy, charges him to bring Mark with him to Rome, on the ground that he was “profitable unto him for the ministry” (2 Timothy 4:11).

From this point we gain no further information from the New Testament respecting the Evangelist. It is most probable, however, that he did join the Apostle at Rome, whither also Peter would seem to have proceeded, and suffered martyrdom along with Paul. After the death of these two great pillars of the Church, ecclesiastical tradition affirms that Mark visited Egypt, founded the Church of Alexandria, and died by martyrdom. This tradition is, however, very uncertain. [B. W. Johnson The People’s New Testament (1891)]

Notes about this Version and Commentary

This text of the Gospel of Mark is a new version, the 21st Century Version of the Christian Scriptures [NCMM], as an additional part of Nazarene Commentary 2000©. This rendering by Mark Heber Miller may be considered a literal version with limited paraphrase.

The words of Jesus are in red. Quotations and allusions from the Old Testament are in italicized blue with quotations within quote marks. In both the quotations and the allusions the source is given in brackets. When these quotations and allusions are part of the words of Jesus, they appear in purple.

Greek words of particular interest are in CAPS and accompanied by Strong’s Exhaustive Concordance of the Bible code numbers. Cross-references have been checked and added when of special note. Each chapter and paragraph has a topical subject heading and each chapter ends with review questions for congregational or personal studies. Key phrases are compared throughout to other literal and paraphrased versions. Underlined words are sources for research elsewhere in Nazarene Commentary 2000©. Any verse may be located by entering MK1:1, etc., in the Find window, and chapters by entering CHAPTER ONE: etc.

Since Mark often parallels Matthew when Nazarene Commentary 2000© covers the same material, the symbol || will indicate to go to the footnote commentary in Matthew. For more information see similar notes on Luke and John.

Because Mark is so vivid and moves swiftly it is an excellent place to begin reading to children.

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Preceding

Matthew 28 – The Nazarene’s Commentary: The Risen Christ appears #6 Matthew 28:16-19 – The King’s Commission

Next:

Nazarene’s Commentary: Mark 1:1-8 – The Beginning of the Good News

Separation of local judgment regarding 70 CE from the global ultimate-coming prophecies of the Second Coming and Final Judgment

In the reading of Matthew chapter 24 we may find that the writer separates the local judgment-coming prophecies regarding 70 CE from the global ultimate-coming prophecies of the Second Coming and the Final Judgment which is much further in the future.

Matthew’s version of the Olivet Discourse is significantly different from Mark’s 13 chapter. It does not differ, however, through contradiction, but by supplementation. In Mark’s chapter Jesus also warns to take care that no one deceives us (v 5). There also we hear Jesus telling how many will come claiming to be him, saying, “I am the One,” and they fooling lots of people. But we might not forget also the false teachers who claimed or shall come to say, the time had/has come or would be at this or such moment in time or calendar date.

In Matthew’s and Mark’s chapters we hear about people hearing of wars, or that war would be coming, which should not surprise us, because many wars would take place before the end of times. These things will have to happen, although it won’t mean the end yet. (Mark 13:5-8; Matthew 24:4-8)

Matthew shifts the attention away from the known time of his local (metaphorical) judgment-coming against the Temple (Matthew 24:2) in Judea (Matthew 24:16), which was to be in “this generation” where he made part of (Matthew 3).

In Matthew 24:15 we read about a time when people would see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place (whoever reads, let him understand).

The disciples can’t help but notice that something is in the air during this week between Jesus his entry into Jerusalem and his preparation for the Pesach. By repeatedly calling himself the ‘Son of Man‘, Jesus has told people about God His kingdom, but also about his position here on earth and about his kingdom, which will be divinely instituted like the one described in Daniel 7. They are also thinking of promises about the coming Anointed One.

The time coming closer that he would not be there any more with his pupils Jesus warns them about what would happen in 70 when those who would be in Judea had to flee to the mountains. He predicts the temple’s fall — an event that will occur about 40 years later — and speaks of his second coming, which would also be as something that everyone just surprises.

Some people, and perhaps also some of the disciples, were talking about the Temple and how it was decorated [adorned] with beautiful stones and gifts offered to God, but now hear Jesus telling how all that shall be destroyed (Matthew 24:1-2; Mark 13:1-2; Luke 21:5-6). This makes them wonder when that would happen (Matthew 24:3; Mark 13:3; Luke 21:7).

Jesus said,

“As for these things you are looking at, the time [days] will come when not one stone will be left on another. Every stone will be thrown [torn] down.”

In the second part of the chapter of Matthew Jesus speaks about the coming of the ‘Son of Man‘ which shall come for many also as a surprise or unexpected event. Jesus and his disciples were well aware that only God knows everything, but somehow the disciples had hoped Jesus would know when the end of times would take place, as they believed him to be the son and sent one of God.

In this 24th chapter of Matthew we learn that about that day or hour no one knows, even not Christ Jesus, or not even the angels in heaven, but only the Father (v.36). Therefore, Matthew wants that people would be warned to prepare themselves. People have to keep watch because they do not know on what day their Lord will come. (v.42) Matthew moves from the known time to the unknown time; from the near-future to who-knows-when. We have to learn this lesson about preparedness, from the parable of the fig tree, and have to make sure to be ready, because the Son of Man will come at an hour when we do not expect him (Matthew 24:32-41; 42-44).

For nobody knows exactly which day [whether near or far] Jesus is coming back to earth, we just have to be on the alert (v.43). But we might have hope when we come to see certain foretold signs. In Mark’s chapter he has Jesus telling about that time when the good news of the coming kingdom of God must be delivered first in every land and every language (Mark 13:10).

As Isaiah said in the days after that great suffering, that the sun will refuse to shine, and the moon will hold back its light, having the stars in heaven falling, and the powers in the heavens been shaken (Isaiah 13:10; 34:4) than we should be seeing clear. Then you will see (as Daniel predicted in Daniel 7:13)

“the Son of Man coming in the clouds,”

clothed in power and majesty. (Mark 13:26) it shall be the time that Jehovah God will send out His heavenly messengers and gather together to Himself those He has chosen from the four corners of the world, from every direction and every land (Mark 13:27).

“5  Jesus said to them: “Watch out that no-one deceives you.
6 Many will come in my name, claiming, ‘I am he,’ and will deceive many.
7 When you hear of wars and rumours of wars, do not be alarmed. Such things must happen, but the end is still to come. 8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth-pains.
9 “You must be on your guard. You will be handed over to the local councils and flogged in the synagogues. On account of me you will stand before governors and kings as witnesses to them. 10 And the gospel must first be preached to all nations.” (Mr 13:5-10 NIV)

“26 “At that time men will see the Son of Man coming in clouds with great power and glory. 27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.” (Mr 13:26-27 NIV)

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Preceding

Matthew 24 about temples or Houses of God and the end of the age

Matthew 24:1-2 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Setting

Matthew 24:3 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Apostles’ Question

Matthew 24:4-8 – The Nazarene’s Commentary: The Answer: Part One – Beware Being Misled

Matthew 24:9-14 – The Nazarene’s Commentary: The Answer: Part Two – The Acts of the Apostles Foretold

Matthew 24:15-28 – The Nazarene’s Commentary: The Answer: Sign 1: Encamped Armies. The Sign Great Oppression Is Near

Matthew 24:29-35 – The Nazarene’s Commentary: The Answer Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

Left in the dark or being in the dark seeing light

Matthew 24:36-41 – The Nazarene’s Commentary: About That Day and Hour

Matthew 24:29-35 – The Nazarene’s Commentary: The Answer Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

Matthew 24:29-35 – Part Two – Sign 2: The Parousia. A Sign after the Great Oppression

|| Mark 13:24-31; Luke 21:25-33

MT24:29 “But immediately after the oppression[1] of those days {LK21:25 there will be signs in sun and moon and stars:} the sun will be darkened and the moon will not give its light[2] and the stars will fall from the heaven[3] and the heavenly dynamics will be shaken.[4] [Isaiah 13:10] {LK21:25 And upon the earth anguish of nations in perplexity (noise of an agitated sea)[5] LK21:26 men fainting from fear[6] and expectation of the things coming upon the inhabited earth.} MT24:30 And then there will appear[7] in the sky the sign of the Son of Humankind.[8] [Daniel 12:1; Isaiah 11:12] Then all the tribes of the earth will beat themselves in lamentation.[9] They will see the Son of Humankind[10] coming on the clouds of the sky[11] [Daniel 7:13, 22; 12:1] with power and much glory.[12] {LK21:28 But as these things start to occur[13] rise and look upward[14] because your deliverance is drawing near.[15]} MT24:31 And the Son of Humankind will send off his angels[16] with a great trumpet[17] and they will gather his Chosen Ones[18] from the four winds[19] {MK13:27 from the extremity of earth to heaven’s extremity} from one extreme of the sky to another extreme.[20] [Isaiah 11;12] MT24:32 {MK13:28} But learn from the fig tree,[21] {LK21:29 and all the trees,} this parable: when the branch becomes tender and the tender leaves begin to sprout you know that summer is already near. MT24:33 {MK13:29} So, also, when you see these things you will know that he is near at the doors.[22] {LK21:31 Know the Kingdom of God is near![23]} MT24:34 I tell you this truth: this generation will not pass away[24] until all these things occur. MT24:35 {LK21:33} The heaven and the earth will pass away[25] but my words will never pass away.[26]

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[1] Immediately after the oppression: An interesting and perplexing problem develops here which has been interpreted in various ways. Jesus has been dealing wholly with Jerusalem up to this point and what follows with regard to the Great Oppression can also apply to the years 66 to 70. Remembering Jesus admits to not knowing “the day and hour” when he says “immediately after” he may mean what occurs next in the prophetic stream of events, telescoping centuries or millenniums to the next important occurrence. Paul does something like this at 1 Corinthians 15:23, 24 where his words EPEITA (then) and EITA (next) may span more than a thousand years.

On the other hand, there may be an overlap as the Nazarene moves from the subject of Jerusalem’s “end” and now on to the Parousia. The events of Daniel 12:1, 2, 7 have not all been completely fulfilled. Precisely, there has been no resurrection or judgment. Thirty years after the destruction of Jerusalem the Apocalypse paraphrases Luke 21:24 with another application of three and a half years (Revelation 11:2; 13:5-7; see also Daniel 7:18-22). So there may a device used here as a transition or pivot of thought as Jesus uses this point of the Great Oppression to shift to the subject of the Parousia. Following the verse about the oppression Jesus never uses the word “end” as he has not used “arrival” (or, parousia) before the Great Oppression.

[2] The sun will be darkened and the moon will not give its light: One way for God to get everyone’s attention at once is to turn out the lights, something only He could do. Obviously when Christ returns as described in the following verses it will be night on one side of the planet where mankind would be in different degrees of sleep (Luke 17:34). If the moon and stars are bedarkened the news of this will flash like lightning. Certainly it will not be longer than a dozen hours or so (except above the Arctic Circle) before this phenomenon comes to the attention of virtually everyone. Such a dark background provides a perfect backdrop for the “sign” about to appear causing the entire globe to break out in great lamentation. Jesus draws this picture from various sources which may have to do with a gloomy or dark situation: the fire and smoke from a burning city, or literal sights (Compare Isaiah 13:10; 34:4; Joel 2:31; 3:15; Amos 8:9; Acts 2:20; Revelation 6:12, 13; 8:12; 9:2). Note Peter’s use of Joel 2:31, adding the paraphrased words “last days,” at Acts 2:20 applying this darkness and rising smoke to the “last days” of Jerusalem.

[3] The stars will fall from the heaven: The word for “stars” in Greek is ASTERES and might also include asteroids. The word OURANON (heaven) may also mean the sky or atmosphere.

[4] The heavenly dynamics will be shaken: Not just an earthquake but seismic activity in the celestialum. Events hard to miss by earth’s population and with startling reactions. Some have pointed to the Space Age with its rockets, moon visits, satellites, deep solar probes, and Star Wars technology as being part of this ‘shaking.’ But, the Nazarene places all of this “after the oppression.”

[5] Sea: Many would make this symbolic of mankind (Isaiah 57:20, 21), but since that is obviously already being discussed it may be more likely that agitation of the sea is a result of solar and lunar and possibly asteroids.

[6] Fainting from fear: The one major emotion from all of this is “fear” on the part of all those who do not understand what is occurring. The reaction to these sudden events, taking place within hours, affects the entire planet. They must actually have “seen” something.

[7] Appear: Interestingly, the Jewish Tanakh version by the JPS translated Daniel 12:1, ‘At that time, the great prince, Michael, will appear.’ The Hebrew here, amad; (Strong’s #5975), may be translated “appear” according to BDBG which lists Daniel 12:1 as an example. If this be the source for Jesus’ words now he was justified in making the statements which follow his mention of the “oppression.” Compare Isaiah 11:12 where SEMEION, the disciples’ word “sign” in their question, occurs in the LXX. The context of Isaiah deals with the gathering of Israel from ‘the four corners of the earth’! Could Matthew 24:30, 31 be a conflated paraphrase of Isaiah 13:10, Daniel 12:1, and Isaiah 11:12? This would be the compound paraphrase: ‘For the stars of heaven shall not give their light and it shall be dark at sunrise and the moon shall not give her light.… And Michael will appear.… and he will lift up a sign for the nations and he will gather the lost ones of Israel from the four corners of the earth.’

[8] The sign of the Son of Humankind: Nowhere is this “sign of the Son of Man” described but many assume it will be a vision like that of Daniel 7:13 only in reverse direction. Not an ascending Son of Man, but a descending one in harmony with Daniel 7:22 and the “arrival of Yahweh” to deliver the Saints following the “great oppression.” (Daniel 7:18-22)

[9] All the tribes of the earth will beat themselves in lamentation: The peoples of the earth would not all be lamenting if they had not seen something quite startling. Compare Revelation 6:12-17.

[10] They will see the Son of Humankind: The Parousia or Arrival of Christ is visible (Hebrews 9:28). To “see” something it must be visible in some form. The Greek for “see” here is OPSONTAI the same word as at Matthew 28:7 where the disciples “see” the Risen Christ; and Revelation 22:4 where the Saints are promised they will “see” God’s face. If the Nazarene meant the idea of “mentally seeing” he could have used a word similar to NOOUMEN in Ephesians 3:20 (NWT). Note OPSONTAI is used with regard to viewing the resurrected Jesus at Matthew 28:10. At Acts 10:42 Peter says that God gave Jesus the authority to become “visible” to witnesses appointed beforehand (John 14:19). Jesus was also seen (OPSTHE) by two non-believers after his ascension (1 Corinthians 9:1; 15:7). We have discussed this, when most will find it obvious, because some Bible students developed the idea of an “invisible presence” in which Jesus does not actually “return,” though Acts 1:9-11 and Acts 3:20, 21 would make it clear he does. Jesus came to the earth and his people (John 1:9-11) having “descended” (Ephesians 4:9). He promised to return or “come again” after his “ascension” (John 6:64; Ephesians 4:9) at John 14:3. In all of these cases he actually left heaven, and was thus absent, to come to the earth to be present; and, then he leaves earth to become absent from his disciples but promises them he will “come again” and thus become present once again. Does 1 Thessalonians 4:16, 17 state that our Lord “descends” (or, comes down) from heaven to the “air”?

[11] Coming on the clouds of the sky: This is a phrase from Daniel 7:13 but it should be noted in Daniel the idea is one of ascending (John 6:64) to the very Presence of God. Note Daniel’s position at Daniel 7:10, 16. However, according to the Nazarene’s own promise (John 14:3), as well as that of the angel (Acts 1:9-11), the Lord is to “return” in the same type of “clouds” in which he vanished heavenward upon his ascension. This is confirmed by Paul at 1 Thessalonians 4:16, 17 where the Lord descends into the “air” where clouds are formed. We have refrained from referencing Revelation 1:7 in this matter for reasons which will be explained later. We feel the words of Revelation 1:7 part of a hymnal praise, with Daniel 7:13 and Zechariah 12:10 as its theme, dealing with the ascension and not the return of Christ.

[12] With power and much glory: This is not a king who has come to receive his royal power, but one who already ‘rules as king waiting for his enemies to be made subject to him.’ (1 Corinthians 15:25; Psalm 110:1; Hebrews 10:12,13) He has waited ‘a long time’ to be reunited with his disciples (Matthew 25:19; Luke 19:12, 15). This phrase drawn from Daniel 7:13 and Psalm 110:1 is used at Matthew 10:23; 16:28; 26:64 where it likely means, “In your lifetime you will see the fulfillment of Daniel 7:13 and Psalm 110:1.” That is, upon the ascension of Jesus described in Acts 1:9-11, these disciples and those Jewish priests, would still be alive during this historical experience. Compare Matthew 26:57, 59, 64 with Acts 4:6; 7:1, 56, 57. In a very real sense these same priests were on hand to hear the martyr Stephen’s words, ‘Look! I behold the heavens opened and the Son of Man standing at the right hand of God.’ Surely, they remembered the Nazarene’s words of promise to them. The degree of power and glory is described by Daniel 7:14 and Ephesians 1:20-22.

[13] As these things start to occur: What “things”? The “great oppression”? The celestial darkness? The “sign” of the Son of Man? “These things” may include the “great oppression” itself if such an experience three and a half year period of oppression befell the Nazarene Saints, they would suspect the Arrival of the King is very near.

[14] Look upward: Or, “lift up your heads”; that is in the direction of the descending Lord in the atmospheric “air.” (1 Thessalonians 4:17)

[15] Is drawing near: It generally means imminent, at the doors, within days, if not hours (Matthew 26:18, 45; Luke 2:38; 22:1; John 2:13), though it can mean several years (Luke 21:20). With the forthcoming parable about ‘summer being near’ the nearness would seem to be a month or less.

[16] The Son of Humankind will send off his angels: Note that Christ does not mention any Saints alive in heaven beside him at this time. The Saints can expect to be raised, awaken, changed or resurrected at this moment of the angelic gathering (1 Corinthians 15:23). Compare 1 Thessalonians 4:17 and Revelation 7:1-4. It is interesting that in Matthew 25:31 the Son of Man comes with his “angels” but not with his Saints. One might expect that the very “judges” would be present with Christ if they were already in heaven with him. Would this be enough to indicate that this “arrival” is for the parousia-Judgment upon the Household of Faith and the reason the Saints are missing in Matthew 25:31 is because they have yet to be raised or raptured?

[17] A great trumpet: Note 1 Corinthians 15:50-52; 1 Thessalonians 4:17; Revelation 11:15, 18.

[18] Chosen Ones: The Elect gathered. Compare 1 Thessalonians 4:17 and 2 Thessalonians 2:1. “Chosen Ones,” or “the Elect,” may here be limited to the Christian Saints, both those dead and those alive at the Arrival or Parousia of Christ.

[19] Four winds: Note Revelation 7:1 and Isaiah 11:12. The parallels with Matthew 24:31 might establish that the 144,000 of Revelation 7:1-4 are sealed and delivered at this time.

[20] From one extreme of the sky to another extreme: If the Saints were all in one place this would make no sense. For example, if the vast majority were already with Christ in heaven why would the angels have to be sent out to gather what is already present with the King? However, if the living Saints were in fact scattered across the globe, some in the fields, some at work in the grinding mill, and some asleep (Matthew 24:40, 41; Luke 17:34), then it seems to be that “harvest” the Nazarene illustrates at Matthew 13:30, 40, 41.

[21] Fig tree: Some see Israel in this fig tree, but note the Nazarene mentions all the other trees.

[22] He is near at the doors: Extremely imminent as someone who has come to the house and now stands at the door ready to knock. Here it means within days if not hours, perhaps limiting the observable things to the darkening cosmos and the “sign of the Son of Man.”

[23] The Kingdom of God is near: Luke adds this and thus removes any notion that Jerusalem’s “end” is the subject. The Nazarene has shifted to his own Arrival or Parousia.

[24] This generation will not pass away: This has been applied to Jesus’ contemporaries or that race of Jews still alive at the parousia-Judgment. But, it may well be limited to those lamenting tribes of the earth, and those “Chosen Ones” about to be gathered, and thus still alive (1 Thessalonians 4:15-17) at the Return of Christ, who have observed the celestial phenomenon.

[25] The heaven and the earth will pass away: If this is understood to be the literal stellar universe and the planet Earth then it would seem to contradict texts like Psalm 104:5 and Ecclesiastes 1:4 (Psalm 72:8). Note 2 Peter 3:5-7, 10, 12, 13 and Revelation 21:1. This likely refers to that “heaven” and “earth” over which Satan had ruled for thousands of years (2 Corinthians 4:4; Ephesians 6:12; Isaiah 51:16).

[26] My words will never pass away: The Nazarene’s words will exist forever and thus be a beneficial guide throughout that “day of eternity.” (2 Peter 3:17)

+

Preceding

Matthew 24 about temples or Houses of God and the end of the age

Matthew 24:1-2 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Setting

Matthew 24:3 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Apostles’ Question

Matthew 24:4-8 – The Nazarene’s Commentary: The Answer: Part One – Beware Being Misled

Matthew 24:9-14 – The Nazarene’s Commentary: The Answer: Part Two – The Acts of the Apostles Foretold

Matthew 24:15-28 – The Nazarene’s Commentary: The Answer: Sign 1: Encamped Armies. The Sign Great Oppression Is Near

++

Find also to read

  1. Looking into the Future
  2. Looking forward for what is to come
  3. The resurrected Lord
  4. Memorizing wonderfully 52 Acts 7:56: the Son of man standing on the right hand of God
  5. Jesus Christ will return to earth
  6. You know neither the day nor the hour
  7. To be prepared for the Day of Judgment
  8. The New Testament and Judgement
  9. Prophecies over coming days
  10. Memorizing wonderfully 24 the Son of man shall come in the glory of his Father
  11. Memorizing wonderfully 35 When the son returns it shall be As it came to pass in the days of Noah
  12. Signs of the Last Days
  13. Sign of the Times and the Last Days #2 Wars, natural disasters, famine and false Messiahs
  14. Sign of the Times and the Last Days #3 Coming events revealed in the prophetic writings
  15. Today’s thought “Sun, moon and stars” (January 22)
  16. Today’s thought “And they feared greatly” (February 6)
  17. Today’s Thought ” … the earth will be shaken” (May 23)
  18. To be prepared and very well oiled
  19. Preparing for his coming
  20. Jesus … will come in the same way as you saw him go
  21. Not about personal salvation but about a bigger Plan
  22. God’s Plan, Purpose and teachings
  23. What I Hope For Is What You Hope For
  24. As you see the Day approaching
  25. The Rapture Wars

Matthew 24:15-28 – The Nazarene’s Commentary: The Answer: Sign 1: Encamped Armies. The Sign Great Oppression Is Near

Matthew 24:15-28 – Sign 1: Encamped Armies. The Sign Great Oppression Is Near

|| Mark 13:14-23; Luke 21:20-24

MT24:15 “Therefore, when you see The Disgusting Thing[1] of The Desolation[2] [Daniel 9:27] {LK21:20 (encamped armies encircling Jerusalem)[3] [Daniel 9:26, 27; 11:15-17, 44, 45]} (as spoken by Daniel the prophet) standing in a Holy Place[4] [Daniel 8:11-14; 9:26] (let the reader be mindful)[5] {LK21:20 know, then, her desolation has drawn near.[6] [Daniel 8:13; 9:26, 27; 11:31; 12:11]} MT24:16 Then, let those in Judea[7] flee into the mountains[8] {LK21:21 and those within her depart. And those in the regions let them not enter into her LK21:22 because these are days of vengeance to fulfill all the things written[9]} MT24:17 The one on the housetop,[10] let him not come down to enter his house. MT24:18 And the one in the field, let him not return to grab his outer garment. MT24:19 But, woe to the pregnant[11] in those days {LK21:23 for there will be great necessity upon earth and wrath to this People.[12] LK21:24 And they will fall by the edge of the sword and they will be led captive[13] into all the nations. Jerusalem will be trampled on by the nations[14] [Daniel 8:10, 13; 12:7] until the fulfillment of the appointed times of the nations.[15] [Daniel 12:7]} MT24:20 But keep praying your flight be not in winter[16] nor on the Sabbath.[17] MT24:21 For then those days will be a great oppression[18] of a sort not to have occurred from the beginning of the world[19] {MK13:19 which God created} until now but will never occur again.[20] [Daniel 12:1] MT24:22 And if [YHWH][21] {MK13:20} did not shorten those days[22] it is unlikely any flesh[23] would be saved. But for the Elect[24] {MK13:20 He chose} those days will be shortened. MT24:23 {MK13:21} And then if anyone says to you: ‘Look! Christ is here!’[25] Or, ‘There!’ you should not believe it.[26] MT24:24 {MK13:22} For many pseudo-anointed[27] and false prophets[28] will rise. They will give great signs and wonders[29] so as to mislead, if possible, The Elect.[30] MT24:25 {MK13:23} Look! I have foretold everything![31] MT24:26 Therefore, if ever they say to you: ‘Look! He is in the desert!’[32] you should not follow them. Or, ‘Look! He is in the inner chambers!’[33] you should not believe them. MT24:27 For as the lightning[34] comes out of the east and shines to the west so will be the Arrival of the Son of Humankind.[35] [Daniel 7:14, 22] MT24:28 Where the carcass is there the eagles will gather.[36]

*

[1] The Disgusting Thing: The translation from the Aramaic by Lamsa has this as disgusting “sign.” If this is the case, it makes it clear Jesus gave two “signs”: a) one with regard to Jerusalem; and, b) one with regard to the Arrival or Parousia. In a way it shows Jesus has reversed the order of the disciples’ question which had the PAROUSIA first and then SYNTELEIAS or consummation, fulfillment, conclusion. Jesus addresses “The End” of Jerusalem first and then goes on to the Parousia.

[2] Disgusting thing of The Desolation: This phrase is from the Jewish Greek Bible the Septuagint (LXX) at Daniel 9:27 (See also Daniel 12:11). DNTT, Vol 1, page 74ff: “Matthew 24:15 is taken from the LXX of Daniel 12:11 and appears with slight variations in Daniel 9:27 and Daniel 11:31… E. Nestle demonstrated that the phrase originated as a typical Jewish term of contempt for a heathen deity.… To Jesus the term would probably connote idolatry of some sort. It is observed that Luke paraphrases his words by the expression ‘Jerusalem surrounded by armies’ (Luke 21:20). It is possible that this is closer to the intention of Jesus than is commonly recognized, for the Roman armies were notorious for the idolatrous images affixed to their ensigns.” The Nazarene makes one of his many paraphrases of the Hebrew Bible and here shows that Daniel had foretold the ultimate desolation of Jerusalem’s Temple. So it would seem Daniel 9:27 may be the closest, though all three occurrences of the key phrase may bear on the same thing: the destruction of Jerusalem’s Temple.

[3] Encamped armies encircling Jerusalem: This phrase is from Luke and is added here as the explanation of what the Disgusting Thing was to prove to be: the Roman armies in their assault against Jerusalem beginning in the year 66. For details on this event read Josephus’ Wars of the Jews. The Romans minted special coins beginning with Year One and on into the Fifth Year culminating in the spring of 73. Luke 19:43, 44 recorded the Nazarene’s earlier prediction drawing on other words of Daniel: ‘For days will arrive upon you when your enemies will throw up a palisade encircling you. They will distress you on every side. They will dash your children to the ground; and they will not let a stone remain upon a stone.’ Many of these words and phrases are so similar to those in Daniel 8:9-12; Daniel 9:26-27; Daniel 11:15-17, 44, 45; Daniel 12:7, 11 so as not to be ignored and it is for these reasons we believe Jesus cautioned the reader of Daniel.

[4] Holy Place: Read Josephus for details on the Jews’ war with Rome. The Romans actually minted coins for the years of the Jewish campaign and then built the Arch of Titus in Rome to commemorate their final overthrow of the Jewish revolt. This relief pictures the Jewish prisoners and the Great Menorah being carried off as booty. The Temple, called the “holy place” or “sanctuary,” also features in Daniel’s prophecy: Daniel 8:11, 13, 14; Daniel 9:26; Daniel 11:31. This is the very subject before Jesus and the disciples in Matthew ch 24, Mark ch 13, and Luke ch 21.

[5] Let the reader be mindful: Does the Nazarene assume his disciples will be reading the Book of Daniel for details? He asks them to be “mindful,” or to ‘take note of this.’ (PME)

[6] Her desolation has drawn near: Thus the SYNTELEIAS of the disciples’ question about “the end.” The word “desolation” features in Daniel 8:13; Daniel 9:26, 27; Daniel 11:31; 12:11. Jesus had chosen it carefully.

[7] Those in Judea: Not just those within the city of Jerusalem but also within the whole region. In Daniel this region or area of Palestine is called “the land of Decoration (or, Beauty).” (Daniel 8:9; Daniel 11:16, 41) Josephus records the exact campaign of the Romans beginning in the north.

[8] Flee into the mountains: There is some evidence certain Christians did flee to the mountains of Perea.

[9] To fulfill all the things written: Particularly in Daniel chapters 8, 9, 11, 12. In the Book of Daniel there is a unique phrase often bandied about, ‘the time of the end,’ or ‘end-times.’ (Daniel 8:17, 19; Daniel 11:13, 35, 40; Daniel 12:4) These seem to always apply to the “end” of Jerusalem. Neither Jesus, nor his disciples, ever used such a phrase as “time of the end.”

[10] The one on the housetop: Interestingly, the Nazarene has “one” on the housetop and another “one” at work, not at some Christian meeting or involved in missionary preaching. This would have been a good time to say so if that was his meaning. The flight is extremely urgent. Now, it would seem the Nazarene could have anticipated, not the “day and hour,” but the length of the “days of distress” for the prophetic evidence was right there in Daniel 8:13, 14, 17, 19; Daniel 12:7 that the whole period of war would cover 2,300 days, with a particular period of three and a half years. As it turns out it is exactly 2,300 days from the autumn of the year 66 to the spring of 73 and the fall of Masada. It is three and a half years from the fall of 66 to the spring of 70. Jesus avoids this, other than a subtle reference in Luke 21:24, perhaps because of human nature to put things off to the last moment. He encourages all to flee without hesitation at the first “sign” of encircling armies.

[11] Pregnant: This is not a period of time longer than nine months or covering many years as Jesus’ warning to women shows. It may include those years during which a mother nurses. He has lovingly not ignored them in their plight. The disaster which befell Jerusalem was a horror on women and their children as recorded by Josephus (Luke 19:44; 23:27-30).

[12] This People: The Jews. Remember the Christians, or Messianists, were generally viewed as a Jewish sect, the Nazarenes, by the Jews and the Romans. During the wave of persecution by Nero Jews and Christians suffered. Paul and Peter were executed within the period of 66 to 70 AD. Thus viewed, the “chosen ones” may include all Jews but with the emphasis on those Christian saints. The Great Oppression involves the Jews and spreads outside of Judea (Acts 18:2; 24:5).

[13] They will fall by the edge of the sword and they will be led captive: The words “sword” and “captive” are from Daniel 11:32 in the prophetic context of the Temple and The Abomination. Also, note these two words at that future time of oppression in Revelation 13:10. In 70 AD more than one million died in the destruction of Jerusalem alone. Almost 100,000 were led off captive which the Arch of Titus in Rome commemorates.

[14] Jerusalem will be trampled on by the nations: It is possible Jesus is referring to the whole period of oppression beginning in 66 through 70 AD. If Jerusalem is destroyed along with her Temple then she cannot be trampled on. It is during the three and a half years of 66 to 70 that Jerusalem is trampled. Note this word “trample” in Daniel as it is associated with Jerusalem (Daniel 8:10, 13; Daniel 12:7). Also note that the 2,300 days of Daniel 8:14 might well fit that period from 66 to 73 and the conquest of Masada, a word possibly meaning “fortress.” (Daniel 11:31)

[15] The appointed times of the nations: What length of time would this be? By comparing Daniel 12:7 (likely the source of Jesus’ words) and Revelation 11:2 it would seem this period, “the appointed times of the nations,” is three and a half years long and covers that space from 66 to 70 AD.

[16] Winter: A space of three or four months.

[17] Sabbath: Does Jesus still have his Jewish disciples and the Jewish peoples in mind?

[18] Great oppression: In the Greek translation of Matthew this is THLIPSIS MEGALE and is borrowed from the LXX at Daniel 12:1 with hints from Daniel 7:25’s bela (Strong’s #1080) which is rendered “oppress” by some. The words THLIPSIS MEGALE is repeated in Revelation 7:14 for reasons we will see later.

[19] Of a sort not to have occurred from the beginning of the world: This tribulation is without parallel in human creation. Does Jesus not still have Jerusalem in mind? So this is to be the worst disaster in Jerusalem’s history. Note how the Jewish Tanakh (JPS) renders Daniel 12:1, ‘It will be a time of trouble, the like of which has never been since the nation came into being.’ This would refer directly to the nation of Israel.

[20] Will never occur again: Does Jesus the Jew mean Jerusalem will never again experience such a disaster as that by the Romans between 66-70 AD? We shall see later in our consideration of Apocalypse.

[21] YHWH: Or, [the] Lord. The Greek KYRIOS in Mark 13:20 is without the article suggesting God’s Name may have originally appeared here [Compare the Diaglott].

[22] Shorten those days: The period of oppression against Jerusalem.

[23] Flesh: Jewish flesh according to the context.

[24] The Elect: Or, “the chosen ones.” The Greek is EKLEKTOUS. This may well apply to the Jews as a People including the Christian saints. It is during this widespread oppression, with its center in Jerusalem, that Peter and Paul were executed. They did not survive “the great oppression.” They were not “saved” out of it. Note how the term “elect” or “chosen ones” can be applied to Israel (Psalm 105:6, 26, 43; 106:5, 23; Isaiah 65:9, 15, 22, 23; Luke 18:7) and to the Christian disciples (Romans 8:33; Colossians 3:12; Titus 1:1; 1 Peter 1:1; 2:9).

[25] Christ is here: With these events and the destruction of Jerusalem it would be the appropriate time for someone to claim to be the Messiah or for others to predict the Return of Christ. Throughout history there have been those who claimed Christ had actually returned. “Christ is here!” they cried, though their interpretations of this varied greatly.

[26] You should not believe it: The Nazarene makes it clear his Arrival or Parousia does not take place with the destruction of Jerusalem as the disciples might have anticipated.

[27] Pseudo-anointed: Or, “false christs (messiahs).” Jesus foretold his “field” would be sown with “weeds” (zizania) or counterfeit “sons of the Kingdom.” (Matthew 13:38) “Apostasy” was foretold by Paul (Acts 20:29; 2 Thessalonians 2:2-7; 1 Timothy 4:1, 2; 2 Timothy 3:5-9). Peter foretold “false prophets.” (2 Peter ch 2) Jude and John stated this process was already in deep ferment (Jude 4, 11-19; 1 John 2:19, 26; 4:3). Any who claimed to be “The Anointed” and yet made false prophecies claiming, “The Time is at Hand!” (Luke 21:8 Byington) were a danger to the true Elect.

[28] False prophets: Read Deuteronomy 18:20-22 on how to know when a prophecy is not from God. Certainly, one of the main themes of these prophets is to go counter to the Lord Jesus who they claim to represent: ‘The Time is at Hand!’ They mislead by complicated and obscure time chronologies which they have worked out. Most of these have used Daniel, particularly chapters 4 and 8.

[29] Great signs and wonders: The more “signs” a prophet points to, the more one ought to be cautious. Paul says something similar at 2 Thessalonians 2:9, 10 when he discusses “the Man of lawlessness.” Some in modern times hail their powers to heal, or cast out demons, or point to grand buildings, or international publishing, or great radio and television satellite communication networks. Paul stresses it is “the truth” one ought to hold dear (2 Thessalonians 2:10).

[30] To mislead, if possible, The Elect: Jesus may cover the centuries in this warning for throughout the ages the false prophets have misled millions who have failed to do exactly what Jesus directed: ‘Do not believe them.’

[31] I have foretold everything: At John 14:29 the Nazarene taught, ‘I have told you before it occurs so when it does occur you will believe.’

[32] He is in the desert: There are to be no isolated appearances of the Christ in deserted locations, or wilderness areas where some false prophets might try to gather their followers, where others in general cannot view him.

[33] He is in the inner chambers: There are to be no private appearances of Christ to individuals in their bedrooms or elsewhere. Any who claim to have had the Christ appear in their private rooms would be false prophets. This may include private and personal visions or dreams. Three of the four Christian religions actually founded in America during the 1,800’s make such claims.

[34] As the lightning: Lightning is something visible and discernible with the naked eye from horizon to horizon by all under its illumination. Lightning can be seen even with the eyes closed. Compare Luke 17:24 where the ‘revealing of the Son of Man’ is compared to lightning.

[35] Arrival of the Son of Humankind: For the first time the Nazarene uses the disciples’ word PAROUSIA as Matthew translates the Hebrew. Jesus is to use PAROUSIA three times (Matthew 24:27, 37, 39) according to the Greek translator of Matthew’s Hebrew. The word PAROUSIA only occurs here in the Gospels. It should be kept in mind that Jesus most likely spoke in Hebrew (Acts 26:14) and the disciple Matthew recorded his original Gospel in that language (Irenaeus, a Christian teacher of the Second Century wrote: “Matthew published a written gospel for the Hebrews in their own tongue.” The History of the Church by Eusebius, page 210). So, it was a later translator, possibly Matthew himself, who put the Greek word PAROUSIA in the mouths of Jesus and his disciples.

What Hebrew word might the Nazarene have used? Since PAROUSIA is always connected with the “Son of Man” it is likely Jesus borrowed a word from Daniel 7:13 or 22: athah (Strong’s #857, #858) which means “arrive,” the same meaning of PAROUSIA. See notes on Matthew 24:3 for more details. PAROUSIA means the arrival or visit of a king or important person. The English word “coming” has become a common noun referring to such a royal visit. Paul uses PAROUSIA in the context of the Second Coming only once outside of his Thessalonian letters (1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; 2 Thessalonians 2:1, 8).

Mark and Luke do not use PAROUSIA but choose other synonyms: ERKHETAI, ERKHOMENOS, ELTHON which mean “come” or “arrive.” Matthew does this himself (Matthew 24:30, 42, 44, 45, 25:19). ERKHOMENOS happens to be the word used in the Jewish Greek Bible, the Septuagint (LXX), at Daniel 7:13 with ELTHEN being used at Daniel 7:22. Is this enough to establish that PAROUSIA (presence) is roughly the same as ERKHOMENOS (coming) or ELTHON (arrive)?

[36] Where the carcass is there the eagles will gather: This sudden cryptic is not the first time the disciples heard it. See something similar at Luke 17:37 when the disciples respond to certain ones being “taken along.” The disciples ask, ‘Where, Lord?’ The Nazarene responds in words similar to Matthew 24:28. If the “eagles” are those “taken along” (a word similar to that in John 14:3 and Luke 17:34) and these are raptured or gathered, then the “body” is the returning Christ (Compare 2 Thessalonians 2:1 with Matthew 24:30). Luke uses SOMA (body) whereas Matthew uses TO PTOMA (fallen body, carcass, corpse) which happens to also occur at Revelation 11:8, 9, 12 in a context suggesting the Rapture following words paraphrased from Luke 21:24 (Revelation 11:2).

+

Preceding

Matthew 13:36-43 – The Nazarene’s Commentary: Parable of the Zizania in the Field Explained

Matthew 13:47-50 – The Nazarene’s Commentary: Parable of the Dragnet

Matthew 24 about temples or Houses of God and the end of the age

Matthew 24:1-2 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Setting

Matthew 24:3 – The Nazarene’s Commentary: Desolation, Oppression and the Parousia – The Apostles’ Question

Matthew 24:4-8 – The Nazarene’s Commentary: The Answer: Part One – Beware Being Misled

Matthew 24:9-14 – The Nazarene’s Commentary: The Answer: Part Two – The Acts of the Apostles Foretold

++

Additional reading

  1. Prophecies over coming days
  2. Sign of the Times and the Last Days #1 The Son of man revealing
  3. Sign of the Times and the Last Days #2 Wars, natural disasters, famine and false Messiahs
  4. Sign of the Times and the Last Days #3 Coming events revealed in the prophetic writings
  5. Thought on the first day of the new civil year 2020
  6. Today’s thought “My times are in your hand” (January 14)
  7. 1st thought for today “The world may be wicked” (January 16)
  8. Today’s thought “The eyes of man are never satisfied” (April 17)
  9. Today’s thought “When approaching the battle against your enemies today” (May 03)
  10. To be prepared for the Day of Judgment

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Spiritual Shots to Fuel the Conqueror Lifestyle

Examining Watchtower Doctrine

Truth Behind the "Truth"

Theological NoteBook

Dabbling into Theology

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