One
of the more disputed passages of scripture is the discourse of Jesus
about the desolation of Jerusalem and the coming of the Son of Man.
This discourse is recorded in Matthew 24, Mark 13, and Luke 21. A
quick reading of one or all of these accounts of this discourse may
leave the reader confused. There are two reasons for this initial
confusion. First, the language that is used is often highly
symbolic, being drawn to a great extent from the language of the Old
Testament prophets. Second, there are two themes (the desolation of
Jerusalem in A.D. 70 and the second coming of Christ) which are
woven together to such an extent that it is hard to disentangle
them. This fact has opened the way for two major misunderstandings
of this discourse: one which sees the entire discourse relating only
to the desolation of Jerusalem in A.D. 70 and the other which sees
the entire discourse relating only to the second coming of Christ.
The
latter view is held mostly by premillennialists. It ignores many of
the plain statements in the passage relating it to the first century
and makes the whole thing unfulfilled. Its danger is that it starts
people predicting specific current events by a literal
interpretation of symbolic Bible passages. It looks forward to the
restoration of the Law of Moses, a burden which was done away with
in the death of Christ, and to an earthly kingdom of the Jews which
is all powerful. When followed to its logical conclusion, it
presents Jesus as one who came to establish an earthly Jewish
kingdom but didn't prove powerful enough. Thus He established the
church as an afterthought until such time as He should be powerful
enough to come a second time and establish His kingdom.
The
former view is held primarily by amillennialists who are strongly
anti-premillennial. It takes the passages which refer to the coming
of the Son of Man as symbolic for coming in destruction upon the
city of Jerusalem. The problem is that these passages are tightly
tied by linguistic parallels to most other passages in the New
Testament that refer to the second coming. When followed to its
logical conclusion, it presents all the passages relating to the
second coming, the resurrection, the end of the world, and the final
judgment as being symbolic for what happened in A.D. 70 and thus
completely does away with any future hope.
It
is in these chapters that the editorial activity of the gospel
writers is most clearly seen. Mark seems to present the apostles as
viewing the destruction of the temple as happening at the second
coming.[1]
Matthew, however, more clearly separates the two, recording the
disciples as asking: first, "when will these things be" (i.e., the
throwing down of the stones of the temple) and second, "what will be
the sign[2]
of your advent[3]
and of the completion of the age?"[4]
Luke, still differently, gathers much of the material relating to
the second coming together and puts it in chapter 17:22-37, leaving
most of chapter 21 referring to the desolation of Jerusalem.[5]
These differences of approach to this discourse must be kept in mind
as one compares these three different accounts. The discourse can be
outlined and summarized in the following way.
The Prediction of the Temple's Destruction and the Resulting
Questions
(Matt. 24:1-3; Mark 13:1-4; Luke 21:5-7)
First, some of Jesus' disciples point out the beautiful temple
buildings. Jesus responds by saying that they will be destroyed to
such an extent that one stone will not be left on top of another.
Later the disciples ask him two questions: (1) "when will these
things be?" and (2) (as Matthew records it) "what will be the sign
of your advent and of the completion of the age?" Note that Mark has
this second question worded in such a way as to show that the
disciples thought the temple would be destroyed at the end of the
world. They ask, "what will be the sign when these things [i.e., the
throwing down of the stones of the temple] are all to be completed?"
Also note that Luke does not include a question about the second
coming. In Luke the second question regards when "these things" are
going to "happen."
Warnings Against Being Led Astray and Falling Away
(Matt. 24:4-14; Mark 13:5-13; Luke 21:8-19)
Jesus answered first to clear up their misunderstanding. He tells
them to take heed lest they be led astray. There will be wars,
rumors of wars, earthquakes, famines, and pestilences, but they
should not be alarmed.[6]
Note that today these are often listed as signs of the second
coming, but Jesus Himself says that when these things happen, "the
end[7]
is not yet," rather, "this is but the beginning of the birth-pangs."[8]
He warns against going after those who say, "The time has come
near." He goes on to say that they will be persecuted and exhorts
them to endure.[9]
The Great Tribulation
(Matt. 24:15-22; Mark 13:14-20; Luke 21:20-24)
Next Jesus answers their first question about when the temple will
be destroyed. He says that when they see the "abomination of
desolation" (that is, the abomination that causes desolation--NIV)
spoken of by the prophet Daniel (in Dan. 9:27 and 12:11; compare
also 11:31),[10]
then they will know that it is time for those in Judea to
immediately flee to the mountains. Luke explains that this
abomination of desolation is to be armies surrounding Jerusalem,[11]
and it is Jerusalem itself which is to be desolated. Note that Jesus
places this event in the lifetime of the disciples; He tells them,
"when you see." He further says that this will be a time of great
tribulation, such as has not been from the beginning of the world
until now, no, and never will be.''[12]
It will be a time for Jews to be killed and taken captive and for
Jerusalem to be trodden down by the Gentiles.
[13]
It
is not unusual to hear someone teaching that the "great tribulation"
is still in the future. It should be noted, however, that Jesus uses
the phrase to describe the time when the stones of the temple would
be thrown down, when Jerusalem would be surrounded by armies,
desolated, and trodden down by the Gentiles, and when the Jews would
be killed and taken captive. All these things happened in the period
from A.D. 66 to 70. The Jewish historian Josephus records that
during the siege of Jerusalem robber bands made murder the rule[14]
and the famine became so severe that one woman killed and roasted
her own infant son.[15]
He estimates that over a million Jews died in the siege and over
90,000 were taken captive.[16]
The city was burned and leveled and put under Roman rule, just as
Jesus had predicted.[17]
Warnings Against False Christs and False Prophets
(Matt. 24:23-28; Mark 13:21-23)
Jesus goes on to say that if at this time some one should predict
the second coming, not to believe it. Rather, the advent of the Son
of Man would be as obvious as the lightning that brightens the whole
sky--it would be as obvious as the location of a carcass being
circled by vultures. This introduces the subject of the second
coming. It is strange in light of the clear teaching of this passage
that some should be teaching that the coming of the Son of Man was
in A.D. 70 when Jerusalem was destroyed.
The Coming of the Son of Man
(Matt. 24:29-31; Mark 13:24-27; Luke 21:25-28)
It
is equally strange to hear some people teaching that the great
tribulation is yet to happen and that it will not happen until after
Jesus has come again and caught up (raptured) to meet Him in the
air. For Jesus Himself goes on to answer the second question about
His advent and the "completion of the age." And in doing so He
places the time of the coming of the Son of Man "after the
tribulation of those days." This also rules out a symbolic coming at
the destruction of Jerusalem. It is immediately after the
tribulation that various heavenly signs begin to be seen. These
signs (sun and moon darkened, stars falling from heaven, and
heavenly powers shaken) are symbolic for political upheaval.
(Compare Isaiah 13:1, 10, 17 and Ezekiel 32:2, 7, 11 where the same
type of language is used to describe the destruction of Babylon by
the Medes and of Egypt by Babylon, respectively.) It is then, during
this time of political turmoil, that the Son of Man will come on the
clouds[18]
of heaven with power and great glory and will send out His angels to
gather His chosen ones from all the world.[19]
Note too that Jesus places this event after the lifetime of the
disciples; He says, "they will see," not, "you will see."
Now
some teach that this coming of the Son of Man is a symbolic coming
in destruction on Jerusalem. Others teach that it is a third coming
seven years after the rapture when the chosen ones not in the church
(as they suppose) will be saved. That neither of these views is true
is seen from the fact that the same language is used to describe
this coming and the second coming in other passages. In the
disciples' original question about the "sign" the words "advent" and
"completion of the age" are used. "Advent" (translated "coming" in
most English versions) is a term which usually is used in connection
with the second coming, such as in I Cor. 15:23 (the resurrection of
the just happens at the advent), I Thess. 4:15 (the rapture happens
at the advent), II Thess. 2:1, 8 (Christians assemble to meet Christ
at His advent when He destroys the lawless one), and II Peter 3:12
(the heavens and earth burn up at the advent). The "completion of
the age" is also used in Matt. 13:39, 40, 49 and 28:20 where it is
obvious that its meaning is the end of the world. The "sign" is the
Son of Man in heaven,[20]
a sign which is seen (compare Rev. 1:7). At the coming of the Son of
Man the trumpet is sounded, as I Cor. 15:52 and I Thess. 4:16 also
record will happen at the second coming. The "gathering" of the
chosen ones is also found in II Thess. 2:1 where it is Christians
gathering. Later in the discourse Jesus notes that the coming will
be like a "thief" (compare I Thess. 5:2; II Peter 3:10; Rev. 16:15)
and that we are to "watch" (compare I Thess. 5:6). We are living in
this time of political upheaval. Therefore, we ought to look up and
raise our heads, because our redemption is drawing near (compare
Rom. 8:23).
The Parable of the Fig Tree
(Matt. 24: 32-33; Mark 13:28-29; Luke 21:29-31)
Next Jesus tells the parable of the fig tree. When this tree puts on
leaves, you know that summer is near. In the same way, when you see
all these things happening, you know that He[21]
is near. We have seen the desolation of Jerusalem; we see political
turmoil and have for 1900 years; He is near! Praise God! But note
that "these things" precede His coming--they do not include it. He
is only near, not here.
Statements About Time
(Matt. 24:34-36; Mark 13:30-32; Luke 21:32-36)
The
importance of this is seen in that often misunderstood next passage
where Jesus says, "this generation[22]
will not pass away until all 'these things' happen."[23]
Now some want to understand the phrase "these things" to include
everything that Jesus has talked about up to this point. However, we
have just seen that in the previous verse the phrase "these things"
does not include the coming of the Son of Man; rather it refers to
those things that precede it. And all "these things" did take place
before that generation had passed away; they happened just forty
years later. On the other hand, "that day," which no one but the
Father knows, refers to when "heaven and earth will pass away."
[24] No one knows when Christ will
come again. It is tragic that so many continue vainly to set dates.
Exhortation to Watch
(Matt. 24:37-25:46; Mark 13:33-37)
Since no one knows the time of Christ's coming, Matthew concludes
the discourse with several parables on the need to watch for the
second coming and always be ready. These continue on into chapter 25
and end with a description of the judgment. And Mark concludes with
Jesus saying, "And what I say to you I say to all: Watch." Let us
keep watching!
Endnotes:
[1]
Apparently the disciples thought that when the temple was destroyed
the end of the world would come. It would seem that Mark gives the
original form of the apostles' question and Matthew and Luke modify
it to make it more understandable to the reader.
[2]
The question about the "sign" is answered in Matt. 24:30.
[3]
Greek parousia, usually a technical term for the second
coming in the New Testament. It has this-meaning in the following
passages: Matt. 24:3, 27, 37, 39; I Cor. 15:23; I Thess. 2:19; 3:13;
4:15; 5:23; II Thess. 2:1, 8; James 5:7, 8; II Peter 1:16; 3:4,12; I
John 2:28. Parousia is used in I Thess. 2:9 to refer to the
advent of the lawless one.
[4]
KJV translates "end of the world"; the phrase "completion of the
age" is found in Matt. 13:39, 40, 49; 24:3; 28:20. The noun
"completion" (Greek sunteleia) and the verb "completed"
(Greek sunteleo are found in the LXX translation of Daniel
9:27 (twice); 11:36 (twice); 12:4, 7 (twice), 13 (twice).
[5]
The three uses of parousia in Jesus' answer in Matthew (in
24:27, 37, 39) are all found in sections which have their parallel
in Luke 17:22-37.
[6]
See I Thess. 2:2 for "alarmed."
[7]
See Matt. 24:13,14; Mark 13:13 for "end"; also I Cor. 1:8; I Pet.
4:7 where "the end" is the world's.
[8]
See I Thess. 5:3 for "birth-pangs."
[9]
Mark 13:9-13 and Luke 21:12-19 are parallel to Matt. 10:17-22, where
Jesus is sending out the twelve.
[10]
Matthew has that it will be standing in a holy place (Greek
topos hagios). Some have confused this with the holy place in
the temple (Greek hagia), but the words are different and
the meaning seems to be "on holy ground" (so NAB). The words topos
hagios are used in Lev. 6:16 (LXX) to refer to the courtyard of the
tabernacle. Possibly the words may refer to the holy city of
Jerusalem. Matthew uses the word "holy" to refer to the city of
Jerusalem in two other places (4:5 and 27:53). Mark has that the
abomination of desolation will be standing where they must not. It
is possible to take the word hestekota as a masculine
singular participle and translate "where he must not" (so ASV, NEB).
This introduces the idea of a person, and is sometimes taken to
refer to a double fulfillment involving the Antichrist at the end of
time. It seems better to take hestekota as a neuter plural
participle. This gives the abomination of desolation a plural
character, which agrees with Luke's explanation of it as "armies"
(Luke 21:20; Greek stratopedon, a neuter plural noun).
[11]
In A.D. 66 the Roman general Cestius Gallus surrounded Jerusalem
with the Twelfth Legion and other soldiers. They pushed to one of
the very gates of the temple. Then for some unknown reason they
suddenly withdrew to the coast. The Twelfth Legion was destroyed in
the retreat and the Christians in Jerusalem took this opportunity to
flee to Pella. Josephus, The Jewish War, II,xviii,9-xx,l
and Eusebius, Ecclesiastical History, III,v.
[12]
Matt. 24:21; compare Josephus, War, V,x,5. Also see Ezek.
16:16; Dan. 12:1; and Joel 2:2.
[13]
Luke 21:24; Luke mentions Jerusalem by name twice; the others never
do.
[14]
Josephus, War, V,x, 2-3
[15]
Josephus, War, VI,iii,3-4
[16]
Josephus, War, VI,ix,3
[17]
Josephus, War, VI,viii,5; ix,4; VII,i,1
[18]
See Dan. 7:13-14; the symbol "cloud" represents "deity"--see Ex.
16:10; 19:9; 34:5; Num. 11:25; 12:5; Is. 19:1; Ezek. 30:3; Dan.
7:10-13.
[19]
This is the meaning of the figure of speech, "from one end of heaven
to the other"; see Deut. 30:4.
[20]
It seems best to take "Son of Man in heaven" in apposition to
"sign," as a genitive of apposition. It must be remembered that this
information was news to the disciples, who had not yet witnessed the
ascension. It is futile to speculate what sign will be seen in the
sky when Jesus comes again. The sign will be Jesus Himself.
[21]
It is preferable to translate "He" (so ASV, RSV) rather than "it"
(so KJV) and thus take this as a reference to Christ's second
coming. This is because Luke in the parallel passage has "the
kingdom of God is near" (Luke 21:31). Since this is referring to a
time after the destruction of Jerusalem and the kingdom of God on
earth had already come into existence before that (Col. 1:13), it
must be referring to the future heavenly kingdom (II Tim. 4:18).
[22]
"this generation" is the generation then in existence, not "the
Jewish race"--see Matt. 11:16; 12:41, 42, 45; 23:36; Mark 8:12, 38;
Luke 7:31; 11: 29, 30, 31, 32, 50, 51; Acts 2:40.
[23]
This is the answer to the first question, "when will 'these things'
be?"
[24]
This is part of a statement about the certainty that Jesus' word
would be fulfilled.
--October 1980
This article orginally was published as:
Terry, Bruce. 1981. The desolation of Jerusalem and the coming of
the Son of man. Firm Foundation 98 (Apr. 28).
