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Vindication of the Righteous

05 Mar
Great Harlot

from Google Images

In recent weeks I’ve been involved in a study of Matthew 16:27-28, laboring to show there is not a gap of cir. 2000 years or more between the verses. I have proved from a literary point of view that verse-27 is inextricably connected to the context of vindicating Jesus’ suffering and that of his disciples (Matthew 16:21 and following). I have also proved from a literary standpoint that verse-28 was used by Jesus to emphasize what he claimed in verse-27. So, a gap between the verses is simply impossible contextually speaking.

Moreover, I have also presented Old Testament prophecies upon which Jesus based his own prediction of his coming, showing that there could be no gap between Matthew 16:27 and 28, because each pertinent prophecy in Daniel and Isaiah contain all the constituent elements found in Matthew 16, but there are no gaps in Daniel’s or Isaiah’s predictions. I have also presented parallel scriptures in the New Testament in Matthew, Mark, Colossians, 2Thessalonians and 2Timothy, showing the same things Jesus spoke about in Matthew 16 were recorded without any suggestion of a gap in those Scriptures. In other words, if these studies are correct, all futurist eschatology have a problem, whether dispensationalist, premillennialist, amillennialist or postmillennialist.

In this study I intend to continue in the theme of vindication of the suffering of Jesus’ disciples, that I had mentioned in my previous study about his coming, but this time, I will be considering the Apocalypse and how it supports the context of Matthew 16.

Matthew 16 Revelation 17, 11, 22
Jesus said he would be persecuted and killed by the Jerusalem authorities (v. 21). Jesus was crucified in that great city (Revelation 17:18; cf. 11:8)
To follow Jesus a disciple must take up Jesus’ cross (bear his shame) and follow him (v. 24-26). The woman was responsible for persecuting and killing Jesus’ servants (Revelation 17:6)
For the Son of Man comes in the glory of the Father to reward every man according to his works (v. 27). The woman was judged (Revelation 17:1; cf. 16:19) and she was that great city (17:18; cf. 11:8); she was arrayed in the colors of the Temple and the high priest (17:4; cf. Exodus 26:1, 31, 36; 28:1, 5, 6, 8)
The Son of Man comes in his Kingdom (v.28). Revelation 11:15-18 – The kingdoms of this world have become the (Kingdom) of Christ.
Some standing here will not taste of death until the Son of man comes (v. 28). Jesus was coming quickly (Revelation 22:7, 12, 20); at hand (Revelation 1:3, 22:10).

Notice that there is perfect or close to perfect correlation between Matthew 16 and Revelation 17 (11 & 22). Jesus said the Jerusalem authorities would be responsible for his suffering and death, and, if anyone wished to follow him, that one needed to embrace Jesus’ shame, and, in doing so, persecution would follow (Matthew 16:21, 24-25). On the other hand, Revelation 11:8 points out that the Lord was crucified in that great city, while Revelation 17:6 tells us that a woman (also called the great city—Revelation 17:18) was responsible for shedding the blood of Jesus’ disciples.

Moreover, the Son of Man would come in the glory of his Father to reward every man according to his works (Matthew 16:27). This is supported in Revelation 17:1 where we are told that the woman (who is called that great city – v.18) was judged (cf. 16:19). The woman is identified as responsible for the blood of the saints (v. 6; cf. Matthew 23:37), having the same color apparel as the Temple and the high priest (v.4; cf. Exodus 26:1, 31, 36; 28:1, 5, 6, 8), and as the place where the Lord was crucified (Revelation 11:8). In other words, Jesus would come and judge Jerusalem.

Finally, Jesus’ coming would be in his Kingdom, and it would be in the lifetime of some of those standing with him, according to Matthew 16:28. This, once more, is supported in Revelation 11:15-18, where Jesus comes at the last trump and takes control of the kingdoms of the world, and they become his (Kingdom). Additionally, Jesus promised to come quickly (Revelation 3:11; 22:7, 12, 20) or said his coming was at hand (Revelation 1:3, 22:10).

Of course, history shows that all this was completed at the destruction of Jerusalem and the Temple by the Roman armies cir. 70 AD, but, for reasons I don’t understand, futurists simply will not acknowledge this event as Jesus’ Second Coming. All the constituent elements are satisfied, yet many of Jesus’ modern disciples refuse to acknowledge Jesus fulfilled his promise.

 
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Posted by on March 5, 2018 in 70 AD Eschatology

 

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