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Tag Archives: Olivet Discourse

The Fourth Seal – The Pale Horse

fourth seal - 1

from Google Images

With the opening of the fourth seal, the fourth living being commanded the fourth rider: “Go!” (Revelation 6:7; cf. 4:7). What John saw was a pale or greenish horse, whose rider was called Death. It is the only rider that is named among the four, and Hades followed him. Obviously, both Death and Hades are personified in the vision. In chapter one we are told that Jesus had the keys to Death and Hades (Revelation 1:18), so did Jesus actually send out Death and Hades upon the land, or does the opening of the fourth seal point to something else? Read the rest of this entry »

 
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Posted by on July 9, 2019 in Apocalypse, Book of Revelation

 

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The Word of Christ’s Patience

Patience

from Google Images

According to Revelation 3:10, Jesus claimed the church at Philadelphia had kept the word of his patience (G5281). Patience is what is required of believers who have done the will of God, as they ‘wait’ for their reward (Hebrews 10:36). In fact, the fruit of the labor of a good and honest heart is brought forth with patience (Luke 8:15). This is simply how this is done. The seed or the word of God is planted, and it gives birth to the plant or the ‘life’ produced by the seed (word of God), and that ‘life’ produces fruit or good works after the sower waits patiently for that inner ‘life’ to do its work. In other words, the church preached the Gospel and waited with patience (G5281) for the fruit to be produced. Read the rest of this entry »

 
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Posted by on May 12, 2019 in Apocalypse, Book of Revelation

 

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Does ‘This Generation’ Mean Race?

This Generation

from Google Images

In Matthew 24:34 of the Olivet Prophecy Jesus told his disciples “This generation shall not pass, till all these things be fulfilled” (KJV). “All these things” include the Second Coming of Jesus and the judgment that his coming would bring (Matthew 24:30), and resurrection (Matthew 24:31; cf. Matthew 13:30, 38-43). Consequently, many dispensational scholars conclude that “this generation” refers to the Jewish race. That is, the Jewish race “shall not pass away until all these things be fulfilled.” Is this true? Can the Greek word genea (G1074) mean race? The natural reading of Matthew 24:34 is that this generation refers to the group of people who lived at the same time as Jesus and his apostles. It would have been a generation of about forty years. Read the rest of this entry »

 
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Posted by on December 27, 2018 in 70 AD Eschatology

 

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In The Fullness of Time

Foundation of the World

from Google Images

Many of the commentaries that I have place Matthew 25:31 and following at the end of time, or the end of the Gospel age. Some don’t even have Christians participating in this judgment, because they had been removed from the earth in the previous age. Yet, nothing like this appears in the plain reading of the scripture. Nothing is said about the end of time. That has to be brought to the table by the person interpreting the scripture. In other words, it is a doctrine of men, because it cannot be found in the scriptures. Neither could the end of the Gospel age be a proper interpretation, because no such thing is ever mentioned in scripture (cf. Daniel 2:44). It, too, is a doctrine of men. What does the scripture actually say? Read the rest of this entry »

 
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Posted by on December 9, 2018 in 70 AD Eschatology

 

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Eternal Inheritance

Eternal Inheritance

from Google Images

When we come to Matthew 25:31-46, many scholars believe Jesus was speaking of the end of the world, the end of time—some say even of the universe. Many conclude it is not only the time of the coming of Christ (Matthew 25:31), but also of the time of the Great White Throne Judgment (Revelation 20:11-15). Yet, no writer of the New Testament nor any prophet of the Old, ever taught about or even mentioned “the end of time.” Why would anyone even imagine the end of time at this point in the Olivet Discourse? While I would agree that Matthew 25:31 and following is, indeed, the time of Jesus coming, and that it is also the time of the resurrection and of the Great White Throne Judgment, Jesus did not prophesy of people and events 2000 years removed from the first century AD. After all, he came as the Servant of the Jews for the sake of the truth, in order that God could fulfill the promises made to the fathers, Abraham, Isaac and Jacob (Romans 15:8). Read the rest of this entry »

 
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Posted by on December 6, 2018 in 70 AD Eschatology

 

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Judgment at the End of the Age

Judgment

from Google Images

Presently, I am looking at the parables of Jesus, with a special interest to their eschatology, whenever Jesus pointed to it. Lately, I have been considering what some call the Parable of the Final Judgment (Matthew 25:31 and following). The context begins with the ‘Son of Man’ coming in his glory, together with all the angels, at which time he will sit on the throne of his glory. All nations will be gathered before him, and he will separate them as a shepherd would his sheep from the goats (Matthew 25:31-32). Read the rest of this entry »

 
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Posted by on December 4, 2018 in 70 AD Eschatology

 

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Gathering in the Valley of Decision

Valley of Decision

from Google Images

For awhile, now, I’ve been studying the parables within the Olivet Discourse with a view toward their basis in eschatology. Lately, I’ve been developing that theme in Matthew 25 (also part of the Olivet Discourse, according to Matthew), specifically Matthew 25:31 and following. Here, Jesus spoke of his coming in glory, with his holy angels, in order to sit on the throne of his glory (Matthew 25:31). At that time all nations would be gathered before him, and they would be separated as a shepherd would divide the sheep from the goats (verse-32). Read the rest of this entry »

 
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Posted by on December 2, 2018 in 70 AD Eschatology

 

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Judgment of the Nations

Sheep and GoatsNot long ago I had believed Matthew 25:31-46 depicted a time when Jesus would judge the whole world, i.e. every man and woman who ever lived. The problem with this understanding is, it removes it from the context of the rest of the Olivet Discourse. The Olivet Discourse concerns events that would transpire in the Apostles’ expected lifetimes. Remember, the Apostles were troubled over Jesus’ prediction that the Temple would be destroyed (Matthew 23:37-39; 24:1-2). Therefore, later, four of them approached Jesus privately and asked: when these things would take place, and what would be the sign of his coming and the end of the age (Matthew 24:3). For Jesus at this point to then speak of universal judgment, i.e. every man and woman who ever lived, snatches this parable out of the context of the first century AD. Read the rest of this entry »

 
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Posted by on November 29, 2018 in 70 AD Eschatology

 

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He Shall Sit on the Throne!

Throne of His GloryJesus tells us in the Olivet Discourse that when he returns he will sit on the throne of his glory (Matthew 25:31). However, Paul also claims that, when Christ comes (1Corinthians 15:23), “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power” (1Corinthians 15:24). How does Jesus sit upon the throne of his glory at his coming (Matthew 25:31), when he, at the same time, delivers the Kingdom to God, his Father (1Corinthians 15:24)? Read the rest of this entry »

 
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Posted by on November 27, 2018 in 70 AD Eschatology

 

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Let Your Lamps Be Burning

Lamp

from Google Images

Lately, I’ve been involved in a study of the eschatology of Jesus’ Parable of the Ten Virgins (Matthew 25:1-13), which is still part of the Olivet Discourse, according to Matthew. In the parable all of the virgins slumber and sleep, as they wait for the arrival of the bridegroom. They had taken their lamps for their watch during the night, but only five of the virgins brought along extra oil for the lamps. Sometime during the middle of the night,[1] the call went out that the bridegroom was coming, and the virgins awoke and trimmed their lamps. However, the five foolish virgins, who didn’t bring any oil, thought they might run out and asked the five wise virgins to share theirs. They wouldn’t, so the foolish ones had to leave their watch, hoping to buy more. Meanwhile, the bridegroom came. The five wise were brought in to the wedding, but the five foolish were shut out. Read the rest of this entry »

 
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Posted by on November 20, 2018 in 70 AD Eschatology

 

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The Midnight Call and Romans 13

Ten Virgins

from Google Images

In my previous study I began looking at Jesus Parable of the Ten Virgins (Matthew 25:1-13). Keep in mind that, according to Matthew, this is still the Olivet Discourse. In fact the whole of Matthew 25 is part of Jesus’ explanation of his coming and the end of the age, which has to do with the Apostles’ questions in Matthew 24:3. The Parable of the Ten Virgins offers a wedding motif, whereby the bridegroom comes to the betrothed, the ten virgins in the parable, but only five were ready. The second five were unable to enter into the wedding with the bridegroom (Matthew 25:10-13). Readiness seems to be centered around having enough oil, or, perhaps, trusting that the oil one has is enough (Matthew 25:3-10). Read the rest of this entry »

 
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Posted by on November 18, 2018 in 70 AD Eschatology

 

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Jesus Gave Them Signs!

sign of Jesus' Coming = 1

from Google Images

After Jesus’ confrontation with the scribes and Pharisees in Matthew 23, he begins to leave the Temple complex and laments over Jerusalem, saying how often he would have liked to have protected her children, but they, i.e. those who ruled Jerusalem, simply wouldn’t cooperate (Matthew 23:37). Therefore, Jesus said her House, i.e. her Temple, would be left to her desolate (Matthew 23:38)! The Apostles were absolutely astonished at Jesus’ words and began to point out how great those stone were (Matthew 24:1), but Jesus simply reiterated his statement, saying not one stone would be left upon another, without it having been thrown down (Matthew 24:2). Read the rest of this entry »

 
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Posted by on November 1, 2018 in 70 AD Eschatology

 

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Unity of the Olivet Discourse

Olivet Discourse Unity

from Google Images

In recent studies based upon The Parable of the Wedding Feast (Matthew 22:1-14) I have demonstrated that the wedding motif, which Jesus used, and which the writers of the New Testament used, comes out of the Old Testament. The ten northern tribes or the House of Israel had been married to God by virtue of the Sinai Covenant (Jeremiah 31:32), but she was given a bill of divorcement (Jeremiah 3:6-8). Yet, although the House of Judah witnessed what the Lord had done to Israel, she refused to repent and continued in her adulterous ways, even to the point that the House of Israel was more righteous than she (Jeremiah 3:8-11). Read the rest of this entry »

 
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Posted by on October 23, 2018 in 70 AD Eschatology

 

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With the Sound of a Trumpet

Sound of a Trumpet

from Google Images

This study represents my final study in the series that addresses Matthew 24:36, which some brethren try to use to show a division in the Olivet Discourse. On one side of verse-36, according to their eschatology, is the events leading up to the Lord’s judgment upon Jerusalem in 70 AD. On the other side of verse-36, i.e. verse-36 and following, is the alleged Second Coming of Jesus, which for them is a visible, physical event. I have been demonstrating that this just isn’t so. The scriptures simply don’t support such an understanding. The facts are that Jesus returned spiritually in 70 AD to judge Jerusalem, and at that time he ended the Old Covenant by destroying the Temple in the persons of the Roman armies. Read the rest of this entry »

 
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Posted by on July 18, 2018 in 70 AD Eschatology

 

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A Very Weak Argument for Division

Weak Argument - 2a

from Google Images

For some time, now, I’ve been discussing the argument that Matthew 24:36 represents a division in the Olivet Discourse. The first part, usually Matthew 24:1-34 is said to represent a spiritual coming of Jesus in 70 AD to judge Jerusalem and destroy the Temple, while the second part verse-36 and following to the end of Matthew 25 represents Jesus’ physical Second Coming, which is alleged to be in our future, nearly 2000 years after Jesus’ words were written. In my previous study I showed how the argument that the word but represents a division in the chapter is untenable. In this study I hope to show that a similar argument often used by some scholarly writers is equally untenable, but let any readers who peruse these studies judge that for themselves. Read the rest of this entry »

 
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Posted by on July 13, 2018 in 70 AD Eschatology

 

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