A Comparison of the Olivet Discourse and the Book of Revelation

Dr. Ron Bigalke

Thepurpose of this presentation is to demonstrate parallel events between theOlivet Discourse and the Book of Revelation in a sequential format. Correlationof each event of the Olivet Discourse with its timing in the Book of Revelationinforms our understanding of the current age (in regards to signs of the endtimes or stage setting), and interpretation of the return of Christ, and thejudgment at that time.

Sequentialand Successive, not Merely Recapitulation

There is an expandingdevelopment of the judgments in the Book of Revelation. In other words, thereis a sequential relationship between the seal, trumpet, and bowl judgments. Theseries of judgments are not parallel and simultaneous in the sense ofrecapitulation. Each series of judgments is best interpreted as generallychronological to its antecedent. This means the seventh seal judgment leadsspecifically into the series of the seven trumpet judgments, and the seventhtrumpet judgment leads specifically into the series of the seven bowljudgments.

The Beginning of theTribulation (Olivet Discourse and Revelation)

There are two differingviews among premillennialists as to the timing of prophetic fulfillment of thebirth pangs prophesied in the Olivet Discourse. In his commentary on the Gospelof Matthew, Dr. Walvoord referred to premillennial interpreters who understand24:4-14 "as a unit, describing the general characteristics of the age leadingup to the end, while at the same time recognizing that the prediction of thedifficulties, which will characterize the entire period between the first andsecond coming of Christ, are fulfilled in an intensified form as the age moveson to its conclusion." In other words, 24:4-14 are "general signs" whereas24:15-26 are "specific signs." Generally, this would mean "these [general]signs have been at least partially fulfilled in the present age and havecharacterized the period between the first and second coming of Christ."[1]However, even within this view, there are some who interpret 24:4-8 as generalsigns of the period between the first and second coming of Christ; therefore,24:9-14 would be events concerning the first half of the tribulation.[2]

It is not easy to arguethat the birth pangs (false messiahs, wars, famines, and earthquakes) have beenlacking in the present age. However, the relation of the disciple's questionsin the Olivet Discourse to parallels in Revelation 6 indicate that these signscannot refer to the current church age. Furthermore, these signs are unique toa period of which the world has never known. Since these signs are events whichfit contextually with the tribulation period, they should not be cited asfulfilled (in any sense) in the current age.

Forexample, famines and plagues are offered as proof of fulfillment, but the truthis they have been occurring throughout the course of human history forthousands of years. The worst famines in history occurred in North China(1876-79) and India (1876-1878). In North China alone, "deaths by hunger,violence, and subsequent disease are estimated at between 9 million and 13million."[3] The worst case of pestilence was the Plague ofJustinian (AD 500-650). The effects of the plague left three of every fiveinhabitants dead. The decline of the city of Constantinople, and the ByzantineEmpire, dates from the Plague of Justinian. Not until the ninth century did theEmpire begin to recover. "Recurring epidemics of bubonic plague," the BlackDeath, "killed as many as 100 million people." From 1347-51 "the diseaseaffected every level of society, killing an estimated 75 million people,depopulating more than 200,000 villages, and reducing the European populationby perhaps as much as one-quarter" in Western Europe.[4]None can deny the devastation of these select examples, but they will pale incomparison to those of the tribulation. No current frame of reference existsfor the judgments and signs of the tribulation. If the events of 24:4-14 (or24:4-8) are general signs of disasters as ancient as the humanrace-representing familiarly distressing scenes of conquest, war, famine, anddeath-then what is different with the breaking of the first four sealjudgments? Obviously, nothing would be different.[5]

Another premillennialinterpretation of 24:4-14 would understand these prophesied events as occurringsolely in the first half of the tribulation. Gaebelein wrote, "The point whichwe wish to make is the following: If this is the correct interpretation, ifMatthew xxiv :4-14 refers to the beginning of that coming end of the age and ifRevelation vi refers to the same beginning of the end and that which followsthe sixth chapter leads us on into the great tribulation, then there must be aperfect harmony between that part of the Olivet discourse contained in Matthewxxiv and the part of Revelation beginning with the sixth chapter. And suchis indeed the case."[6]

The First Half of the Tribulation (Matthew 24:4-20)

In Matthew 24:4-5, 11; Mark13:5-6, and Luke 21:8, false messiahs and prophets are mentioned; and, inRevelation 6:2, we read of the rider on the white horse. Revelation 6:2indicates four significant factors of the horseman of the first seal: (1) thecolor of the horse is white; (2) the rider holds a bow; (3) the rider wears a stevfano";and, (4) the rider's conquering according to the verb nikavw.

Asopposed to the horseman of the first seal being identified as Antichrist, itwould seem best to understand the first seal referring to false messiahs andprophets.

Thesecond white horse rider consistently has a sword throughout the Book ofRevelation (1:16; 2:12, 16; 19:15, 21); therefore, such divergence with thefirst white horse rider results in an obvious distinction.

Aftergiving a warning of manyfalse messiahs, Jesus used a future tense (mellw) to indicate that at the timeof the false messiahs you will be hearing of wars and rumors of wars (Matt 24:4-6). This appears to be an obviousparallel to Matthew 24:6-7a; Mark 13:7-8a; Luke 21:9-10 where we read about"wars and rumors of wars," and nation rising against nation, and kingdomagainst kingdom." A false peace and security, along with religious apostasy(the false messiahs inspire their devotees to insurrection and wars), characterizethe beginning of the tribulation that will develop into multiple wars near andaway from the land of Israel. All this is yet future and parallels John'sdescription of the second seal horseman in Revelation 6:3-4.

Thethird seal horseman, or black horse rider, brings famine (a forebodingindication of the pale horse rider). The third seal will likely occur shortlyafter the second seal judgment since famine often follows open warfare.

Thefourth seal horseman, the pale horse rider, brings death. This judgmentparallels the synoptic Olivet discourses that prophesy famine, pestilences, anddeath as part of the beginning of birth pangs. Luke simply mentioned famines,whereas John's usage of thanatoswould include pestilences and death in general.

"For thus says the LordGod, 'How much more when I send My four sever judgments against Jerusalem:sword, famine, wild beasts, and plague to cut off man and beast from it!" (Ezek14:21). These same four figures are prophesied as God's wrath in several otherpassages (cf. Lev 26:21-28; Numb 11:33; 16:46; 25:8-11; Deut 11:17; 28:20-26;32:22-25; Jer 15:1-9; 16:4-11; 19:7-9; Ezek 5:11-17; 6:11-12; 7:3-15). Thetribulation commences with the outpouring of God's wrath in the seal judgments,followed by the trumpet judgments, and concluding with the bowl judgments. Thejudgments are sequential and progressive, which means there is no break in theoutpouring of God's wrath, and intensify as they are cast upon the earth.

The Birth Pangs

This is in keeping withthe analogy of birth pangs, since such pains do not occur at the beginning ofpregnancy, but at the end. In the same manner, the signs of Matthew 24:4-14 donot occur during the current church dispensation, but only during thetribulation immediately before Christ's return. The Olivet Discourse willinstruct Israel and Gentile saints, during the tribulation, that the events ofverses 5-6 are not yet the end.It is just the beginning of birth pangs before being able to straighten up and lift up [their] heads, because [their] redemption is drawing near (24:8; Luke 21:28).

TheGreek word, wjdivn, may be a technical term, as BAG define it as "of the'Messianic woes', the terrors and torments traditionally viewed as prelude tothe coming of the Messianic Age . . . associated with the appearance of the Sonof Man at the end of history, as the beginning of the (end-time) woes ajrchwjdivnon Mt 24: 8; Mk 13: 8."[7]The birth pangs of the first half of the tribulation are the beginning of thegreater birth pangs in the second half of the tribulation. The entireseven-year tribulation is the period of birth pangs, as Jeremiah 30:6-7indicates, "'Ask now, and see if a male can give birth. Why do I see every man,with his hands on his loins,as a woman in childbirth? And why haveall faces turned pale? 'Alas! for that day is great, there is none like it; andit is the time of Jacob's distress, but he will be saved from it."

Theseven-year tribulation is clearly divided chronologically in the Books ofDaniel and Revelation, and characteristically in the eschatological discoursesof the synoptics, that is the beginning (less intense experiences) and the morefrequent and intense experiences of the tribulation period. Drawing fromextra-biblical sources, Raphael Patai devoted an entire chapter to "The Pangsof Time" and concluded,

Thepangs of the Messianic times are imagined as heavenly as well as earthlysources and expressions. From Above, awesome cosmic cataclysms will be visitedupon the earth. . . . All this will lead to internal decay, demoralization, andeven apostasy. Things will come to such a head that people will despair ofRedemption. This will last seven years. And then, unexpectedly, the Messiahwill come.

Becauseof this gloomy picture of the beginning of the Messianic era, which by Talmudictimes was firmly believed in, some sages expressed the wish not to see theMessiah. . . . In any case, both the people and its religious leaders continuedto hope for the coming of the Messiah.[8]

TheJewish understanding of the birth pangs of the Messianic times is certainlyconsistent with the sequence of the Olivet Discourse and the Book ofRevelation. The birth pangs are additional evidence that supports the conceptof Matthew 24:4-14 (and the parallels in Markan and Lukan discourses) asindicating events of the first half of the tribulation, which is also parallelto the four horseman of Revelation 6:1-8.

Theeschatological discourses of the synoptics warn of persecution and martyrdomduring the tribulation (Matt 24:9-10, 12; Mark 13:9, 11-13; Luke 21:11a-19).Mark and Luke stated the comfort given to the faithful during the tribulationis that the Holy Spirit will give them the words to speak. As martyrdom (24:9)is also the fifth seal, John recorded the prayer of those seeking justice fromGod.

Earthquakesare frequent throughout the Book of Revelation as judgment is about tointensify (Rev 6:12; 8:5; 11:13, 19; 16:18). The sixth seal should becorrelated around the time of the abomination of desolation at the midpoint ofthe tribulation.[9] It seemsthat the sixth seal is used to introduce the great tribulation (24:21), or the second half of the tribulationwhich begins with the abomination of desolation.

The Seal Judgments

Both Rosenthal and VanKampen gave attention to the similarities between the events of Matthew 24:5-9and the first five seals of the Apocalypse (Rev 6:1-8). However, their argumentis that the first five seals (6:1-11) are not the wrath of God, but that of manthrough the Antichrist (similar to midtribulationists).[10]

Both Rosenthal[11]and Van Kampen[12] argued thatGod's wrath does not begin until after the sixth seal. After the cosmic signsof Revelation 6:12-14, verses 15-17 provide the reaction of the kings of theearth and the great men and the commanders and the rich and the strong andevery slave and free man. Theywill cry to the mountains and to the rocks, "Fall on us and hide us from thepresence of Him who sits on the throne, and from the wrath of the Lamb; for thegreat day of their wrath has come; and who is able to stand?" A plain reading of Scripture here should causeone to conclude that the great dayof God's wrath has already come and is present during the sixth seal.

Sincepre-wrath rapturists do not believe God's wrath begins until the seventh seal,they must argue, "the aorist tense is, generally speaking, timeless."[13]Rosenthal wrote, " . . . the phrase, 'the great day of his wrath is come'refers, not to a past event, but to an event about to occur, and that inconcert with the opening of the seventh seal."[14] Following the sixth seal, God's wrath"is an event that is on the threshold of happening-a future event soon tooccur."[15]The aorist, h\lqen, in 6:17 is in the indicative mood which would confirm thereality of the action (God's wrath) from the standpoint of the world leaders.

Theaorist is not timeless as the pre-wrath view requires; rather, the time ofaction is past. Non-indicative moods may indicate the kind of action as opposedto the time of action. Dana and Mantey stated, "It has no essential temporalsignificance, its time relations being found only in the indicative, where itis used as past and hence augmented. . . . The aorist signifies nothing as tocompleteness, but simply presents the action as attained. It states the fact of the action or event without regard to its duration."[16]Robertson concurred, "It is true that in the expression of past time in theindicative and with all the other moods, the aorist is the tense used as amatter of course. . . ."[17] Wallace acquiesced, "In the indicative, the aorist usually indicates past time with reference to the time of speaking(thus, 'absolute time'). . . . Outside the indicative and participle, time isnot a feature of the aorist."[18]

"ThisGeneration" and Time Texts

Matthew24:34, 36 (cf. Rev)

Preterists claim to place primary emphasis uponthe demonstrative pronouns in verses 34 and 36 of Matthew 24, but only afuturist interpretation seeks to understand those pronouns within the context.Demonstrative pronouns help locate and identify nouns or other pronouns.Pronouns substitute nouns when the nouns they replace can be understood fromthe context. They also indicate whether they are replacing a singular or pluraltense and identify in what location (near/far) the speaker places himself inrelation to the object.

English Demonstrative Pronouns

Pronoun Tense Location

In Greek, there are two demonstrative pronouns.Frequently, these demonstratives will be used independent of a noun and carrythe intensity of a substantive. The most common use of the demonstrativepronoun is with a noun and carrying the strength of an adjective. In otherwords, the noun will contain the article and the demonstrative pronoun can be foundin the predicate position but never in the attributive position (e.g., oJ uiJoV ou|toV or ou|toV oJ uiJoV).

Greek Demonstrative Pronouns

Pronoun Tense Location

Thepurpose of demonstrative pronouns in both English and Greek grammar is to helpidentify where the speaker places himself in relation to the object. Central topreterist eschatology is a first century fulfillment of the Olivet Discourse.The preterist interpretation of the Olivet Discourse requires Jesus to placeHimself in a relatively near relation to the events of Matthew 24-25. If thisis the scenario, as the preterists contend, then Jesus would use ou|toV and ou|toi in order to indicate relatively nearevents.

Infour verses, Jesus used the relatively distant demonstrative pronouns: ejkeivnaiV tai'V hJmeraiV (24:19); aiJhJmevrai ejkei'nai (24:22); tw'n hJmerw'n ejkeivnwn (24:29); and, th'V hJmevraV ejkeivnhV (24:36).[19]When speaking of His coming, Jesus used the relatively distant demonstrativepronouns. When Jesus spoke of the events that will occur prior to His coming,He usef the relatively near demonstrative pronouns since this would fit Hisperspective at the time of His coming: tau'ta (24:8) and ou{twV (24:33). In other words, Jesus was speaking ofHis future coming, and then used the near demonstratives to describe theeschatological events that will precede His future coming.

When Jesus said, "Truly I say to you, this [au{th]generation will not pass away until all these [tau'ta] things take place"(24:34), He was referring to the same generation that belong in the distance(eschatologically). By identifying the demonstrative pronouns, it becomes clearthat Jesus was referring to the generation that witnesses the events of theOlivet Discourse with His coming in a future time. If Jesus intended to speakof a first century fulfillment then He would have used the relatively futuredemonstrative, ejkei'nai, for the events that would occur among the generationthat would witness His coming. In other words, Jesus was not using relativelyfar demonstratives to describe what He prophecied of Himself in relatively neardemonstratives, as He stepped into the future from His present earthlylocation. Only the generation witnessing all the events prophesied in theOlivet Discourse will be the generation to witness His return. Commenting onthe parallel passage to Matthew 24 in Luke 21, Lukan scholar Darrell Bockassented:

What Jesus is saying is that the generation thatsees the beginning of the end, also sees its end. When the signs come, theywill proceed quickly; they will not drag on for many generations.

Nonetheless, in the discourse's propheticcontext, the remark comes after making comments about the nearness of the endto certain signs. As such it is the issue of the signs that controls thepassage's force, making this view likely. If this view is correct, Jesus saysthat when the signs of the beginning of the end come, then the end will comerelatively quickly, within a generation.[20]

Preteristsinsist that they are defending the Bible against attacks from liberals such asBertrand Russell[21] by claiminga first century fulfillment of Matthew 24. Because, in their view, the OlivetDiscourse and Revelation refer to the same time period, preterists use thewords shortly and near in Revelation 1:1, 3 to date the events ofMatthew 24 and Revelation prior to A.D. 70.

Preteristssimply are not exegeting the texts as they claim to be doing. BAGD defines theadverb tacos as follows: "speed, quickness, swiftness, haste."[22]The Apostle John uses the adverb tacus with ercomai ("to come") in Revelation2:16; 3:11; 11:14; 22:7, 12, 20 meaning "quick, swift, speedy."[23]All six uses of tacus in Revelation mean "without delay, quickly, at once."[24]Blass-Debrunner concurred by classifying tacus as "an adverb of manner," not"an adverb of time."[25]Therefore, the text in Matthew 24:34 (and Revelation 1:1, 3) describes themanner in which tribulational events will occur, and not their timing.

AlthoughMatthew 24:34 is the preterist mantra, the reference here to this generation is a difficult passage to correlate with thepreterist system. Preterists seek to demonstrate that whenever thisgeneration is used in theGospels, it refers to the first century generation. Additionally, Christ wasspeaking to the disciples prior to His crucifixion. In Matthew 23:36, thisgeneration refers to those whowould witness the destruction of the Temple in AD 70. Dispensationalists shouldagree with the last statements, but disagree with the first statement.

Dispensationalistsgenerally interpret this generation to speak of those who will not only witness all these things of Matthew 24 (Luke 21:32 reads, all things), which includes the literal and physical returnof Jesus Christ. It seems the best way to understand gevnhtai is as aningressive aorist, which means an event has occurred but the emphasis is oninitiation. The destruction of the Temple should be understood from itsinitiation, which would bear the meaning "begin to take place." The propheticchronology for all these things ofMatthew 24:34 would begin with the first century generation, but not find finalfulfillment until the second coming.

The Judgment of Gentiles (Matthew 24:36-25:46)

TheOne Taken and The Other Left (24:36-41)

In Matthew 24:36, Jesussaid, "But of that day and hour no one knows, not even the angels of heaven,nor the Son, but the Father alone.In 24:36-41, Jesus will provide answers as to what the conditions will be likewhen He does return. "For the coming of the Son of Man will be just like thedays of Noah (24:37). In thesame way, unbelievers did not believe judgment would be coming upon them in thedays of Noah, so will the response of the unbelievers be during the tribulationeven though they will experience the wrath of God. One will be taken, andone will be left (24:39b). Theunbelievers do not truly believe judgment is coming.

Inkeeping with the context of tribulational events, the one taken and the other left in Matthew 24:37-41 is a reference to theseparation that will take place when Christ returns to earth. Israel is notincluded here since her judgment is the tribulation. The one taken is in judgment in death at the second coming andthe other left enters intothe millennial kingdom. The response of Jesus to the disciples' questioning(Luke 17:37; cf. Rev 19:17-18) accurately fits this interpretation alone. Inother words, the disciples question when the restoration of Israel will takeplace and God will judge all her enemies. Jesus has already answered questionsin regards to Israel and is now dealing with the judgment of Gentiles.

TheOlivet Discourse deals with Christ returning to the earth in judgment beforeestablishing the messianic kingdom. The emphasis does not have to do with theunexpectedness of the time of the Rapture; rather the focus is on unexpectedjudgment just like the days of Noah(Matt 24:37).[26]

Thewide-ranging progression of events (times and seasons), leading to the day of the Lord, will comelike a thief for the unbeliever(cf. 2 Pet 3:3-10). In contrast, the day of the Lord does not overtake thechurch. For God has not destined us[the Christian] for wrath[the day of the Lord], but for obtaining salvation [deliverance] through our Lord Jesus Christ,who died for us, that whether we are awake [the watchful Christian] or asleep [the unwatchful Christian], we may livetogether with Him (1 Thess 5:2,9; cf. 1:10).

Thecoming of the Son of man inMatthew 24:3, 27, 30, 37, 39, 42, and 44 refers to Christ's return to executejudgment and establish His kingdom on earth. The messianic title Son of Man never refers to the church; it is a title for theDavidic King who will reign on earth from Jerusalem (Dan 7:13-14). Emphasisthen lies upon the signs of approximation preceding the coming of the Son ofMan and the parable from thefig tree is given (24:30, 32).When a future generation witnesses all the signs of Matthew 24, then thecoming of the Son of Man isapproaching, right at the door(24:33).

Ifthere is still any doubt that this coming is for judgment, Luke 17:34-37 mustbe read for it answers as to what place one will be taken and the other willbe left. Jesus responds, Wherethe body is, there also will the vultures be gathered. In other words, God takes them in death andfeeds their carcasses to the vultures. Matthew 24:28 indicates the timing ofthis event will be after the coming of the Son of Man (cf. Rev 19:17-19). At the second coming, someunbelievers are taken in judgment and put to death, thereby beginning theprocess that Matthew 25 reveals will be the destiny of all goats before theestablishment of the millennial kingdom.

The Parable of theHouseholder (24:42-51)

The parable of thehouseholder (cf. Luke 12:41-48) contrasts the eternal destinies of thefaithful and sensible slave andthe evil slave when Christreturns to earth at the end of the tribulation. One position is that "the Greektext makes it plain that only one servant, not two, is in view."[27]In other words, an individual begins as a faithful and sensible slave, but then becomes an unfaithful, evil slave. According to such a view, the remote Greekdemonstrative, ejkei'no", in verse 48 proves the same slave is in view.The slave started well, but did not finish well. Nevertheless, the slave wassaved and is still saved even though he is unfaithful and will lose rewards.

Theproblem with this position (whether the slave is understood as only one servantthat wavers in faith, or two slaves-one faithful and one unfaithful-that aresaved) is that all of the parables in the Olivet Discourse contrast at leasttwo individuals with the same social background. The use of slaves (24:46, 48, 50; 25:21, 23, 26, 30) is aneffective means of illustrating the sovereignty of God over all humanity. Somewill believe and some will not believe in Messiah, and the parables reveal thedestiny of both.

Theparable does not concern a slave who was faithful and later became unfaithful.The phrase, if that evil slave,does not refer to a hypothetical situation either. The point of the parable isthe faithful and sensible slavewill be rewarded when Messiah returns, in contrast to that evil slave whose Master shall cut him in pieces andassign him a place with the hypocrites(24:51). The evil character of the unbelieving slave is evident in hischaracter which causes him to deceive himself into thinking the Messiah is notreturning or that he will have time before Messiah returns to become ready.

Thelanguage cut him in piecesand weeping . . . and the gnashing of teeth has been interpreted as "Oriental symbolism forprofound regret" and "the former is a metaphor for judgment."[28]BAGD defined bruvcw as "a sign of violent rage"[29]which could indicate suffering and remorse. However, the noun brugmov" alwaysindicates the eternity state of the wicked. Thayer defines bruvcw as "togrind, gnash, with the teeth" but defines brugmov" tw'nojdovntwn in 24:51 as "a phrase denoting the extreme anguish and utter despairof men consigned to eternal condemnation."[30]

Theparable of the householder also deals with the subject of the judgment ofGentiles. Since God saves all Israel before the second coming, and thesejudgments occur at the second coming, they cannot be a reference to Israel.Indeed, Jesus will not return until the nation of Israel repents and acknowledgesHim as Messiah (Lev 26:40-42; Jer 3:16-17; Hos 5:15-6:3; Zech 12-14; Matt23:39). It is only when Israel cries out for the Messiah that He will return. Theywill look on Me whom they have pierced; and they will mourn for Him, as onemourns for an only son, and they will weep bitterly over Him (Zech 12:10). The judgments of Matthew24:36-25:46 at the second coming would not pertain to Israel. Since the churchhas been raptured before this period, and the Olivet Discourse is dealing withtribulational events, then the judgments must be referring to the response ofGentiles in the tribulation to the Messiah before His return.

The Parable of theTen Virgins (25:1-13)

Matthew25 begins with the parable of the ten virgins. The background of the parable ofthe virgins is the Middle Eastern marriage custom. The marriage contract wouldcome into being while the couple was quite young and unable to make adultdecisions. Nevertheless, at this time, the couple was considered legallymarried. After an unspecified period passed and the couple had matured, thebridegroom would journey to the house of the bride, and take her to his home.The bride and groom would then proceed to the marriage supper, along with allthe guests (cf. 22:1-14), at the house of the bridegroom. The wise virgins arethose who were longing for the wedding feast at the house of the bridegroom.The marriage supper of the Lamb will take place on earth in the millennialkingdom (Rev 19:7-10).[31]

Themarriage supper imagery is a familiar reference to a Jewish person concerningthe Messianic kingdom and the bride, Israel. The context negates any connectionwith the bhvma or the mystery . . . speaking with reference to Christ andthe church. The Olivet Discoursedoes not even address the church or the issue of the rapture, the parable hereis treating judgment at the second coming. The five foolish virgins were invited but not worthy (Matt 22:8) and will be sent into the outerdarkness (22:13). One interpretationis to regard the man not dressed in wedding clothes is a saved man and "he was apparently not onlyin the kingdom but actually at the wedding banquet himself."[32]He is merely "outside the relative light of the banquet hall."[33]

Sucha view is based upon interpreting ejxwvtero" (8:12; 22:13; 25:30) as "thedarkness outside."[34]Since the basic meaning of ejxwvtero" is "outside" it can be translated"the darkness outside." However, the question is whether "outside" refers toexclusion from the millennial marriage feast or complete exclusion (due to lackof justification) from the millennial kingdom.

Thesuperlative ejxwvtero" ("outer," "exterior," or "external") is closelyrelated to the adverb e[xw which is often translated "without" or "out ofdoors." The adverb e[xw is used more than a few times (1 Cor 5:12-13; Col 4:5; 1 Thess 4:12; Rev22:15) to describe the eternal destiny of the lost ("those who are without").[35] Itis never used to describe the eternal destiny of the saved. Indeed, Jesus usesit, promising, "All that the Father gives Me shall come to Me, and the onewho comes to Me I will certainly not ejkbavlw e[xw (John 6:37).

Somecontend that the man in Matthew 22:13 is saved and therefore allowed into thewedding hall, but excluded from the marriage feast. If this interpretation isaccepted, then consistency must be maintained in 25:10 and the foolish virgins are saved.[36]Matthew, however, said the door was shut hence they were not allowed into the wedding hall. Furthermore,Jesus answered and said, "Truly I say to you, I do not know you" (25:12; cf. 7:21-23). Once the door was shut it was too late to enter, therefore, "Be onthe alert then, for you do not know the day nor the hour (25:13). Those who are outside do not just missan extravagant meal; they are completely outside the kingdom permanently.

Sincethe parable begins with the phrase, oJmoiwqhvsetai hJ basileiva tw'n oujranw'n (25:1),it is not addressing "eternal reward" but "eternal salvation." Matthew used thephrase thirty-two times (3:2; 4:17; 5:3, 10, 19, 20; 7:21; 8:11; 10:9; 11:11,12; 13:11, 24, 31, 33, 44, 45, 47, 52; 16:19; 18:1, 3, 4, 23; 19:12, 14, 23;20:1; 22:2; 23:13; 25:1, 14) and when he used it in other parables outside theOlivet Discourse, they are always treating the issue of eternal salvation.

[1]John F. Walvoord, Matthew: Thy Kingdom Come(Chicago: Mood Press, 1974; reprint, Grand Rapids: Kregel, 1998), 183.

[2]Arnold G. Fruchtenbaum, The Footsteps of the Messiah (Tustin, CA: Ariel Ministries Press, 1983), 440.

[3]James C. Cornell Jr., The Great International Disaster Book (New York: Pocket Books, 1979), 155.

[4]Ibid., 138-84.

[5]Sigve K. Tonstad, Saving God's Reputation: The Theological Function of Pistis Iesou in the Cosmic Narratives ofRevelation (New York: T. & T. Clark, 2006),132.

[6]Arno C. Gaebelein, The Gospel of Matthew: An Exposition, 2 vols. (New York City: Our Hope, 1910), 2:182.

[7]William F. Bauer, William F. Arndt, and F. Wilbur Gingrich [BAGD], AGreek-English Lexicon of the New Testament andOther Early Christian Literature,2^nd ed., rev. F. Wilbur Gingrich and Frederick W. Danker (Chicago:University of Chicago Press, 1979), 895.

[8]Raphael Patai, The Messiah Texts (Detroit:Wayne State University Press, 1979), 95-96.

[9]The reader should note the corollary passages in Daniel 9:26-27; Matthew 24:15;Mark 13:14-19; Luke 21:23; 23:29-30; cf. Isa 2:12-22; Hos 10:1-8 (Luke speaksin positive terms what Matthew speaks in negative terms; one speaks in terms ofwoe and the other speaks in terms of blessing). Revelation 6:12-16, as well,correlates the above verses and supports the view that the abomination ofdesolation occurs around the breaking of the sixth seal. This interpretationwould also regard the judgments as sequential (e.g., the seventh seal is theseven trumpets and the seventh trumpet is the seven bowls).

[10]Marvin J. Rosenthal, The Pre-Wrath Rapture of the Church (Nashville: Thomas Nelson, 1990), 147-51; Robert D.Van Kampen, The Rapture Question Answered (Grand Rapids: Revell, 1997), 139-52.

[11]Rosenthal, Pre-Wrath Rapture, 167.

[12]Van Kampen, Rapture Question, 164.

[13]Ibid., 153.

[14]Rosenthal, Pre-Wrath Rapture, 167.

[15]Van Kampen, Rapture Question, 154.

[16]H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: Macmillan, 1927), 193.

[17]A. T. Robertson, A Grammar of the Greek New Testament in the Light ofHistorical Research (Nashville: BroadmanPress, 1934), 831.

[18]Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996), 555.

[19]Perhaps a fifth reference could be added in 24:38 (tai'V hJmevraiV [ejkeivnaiV])due to the likelihood that the pronoun was omitted accidentally. Both the UBSand Nestle-Aland include ejkeivnaiV inbrackets. Metzger rated its inclusion with a "C" grade. See Bruce M. Metzger, ATextual Commentary on the Greek New Testament,2^nd ed. (Stuttgart: United Bible Societies, 1994), 52.

[20]Darrell L. Bock, Luke 9:51-24:53 (GrandRapids: Baker, 1996), 1691-92.

[21]R. C. Sproul, The Last Days According to Jesus (Grand Rapids: Baker, 1998), 13, 56.

[22]BAGD, 807.

[23]Ibid.

[24]Ibid.

[25]Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testamentand Other Early Christian Literature,trans. and rev. Robert W. Funk (Chicago: University of Chicago Press, 1961),55-57.

[26]Edersheim, Jesus the Messiah, 786,writes, "To the world this would indeed become the occasion for uttercarelessness and practical disbelief of the coming judgment (vv. 37-40). As inthe days of noah the long delay of threatened judgment had led to absorption inthe ordinary engagements of life, to the entire disbelief of what Noah hadpreached, so would it be in the future. But that day would come certainly andunexpectedly, to the sudden separation of those who were engaged in the samedaily business of life. . . ."

[27]Joseph C. Dillow, The Reign of the Servant Kings (Hayesville, NC: Schoettle, 1992), 387.

[28]Ibid.

[29]BAGD, 148.

[30]Joseph Henry Thayer, A Greek-English Lexicon of the New Testament (1885; rev. ed., Grand Rapids: Zondervan, n.d.),106.

[31]George N. H. Peters, The Theocratic Kingdom (New York: Funk & Wagnalls, 1884; reprint, Grand Rapids: Kregel, 1952), 3:301. The wedding atCana in Galilee (John 2:1-12) depicts the Jewish custom of marriage.

[32]Dillow, Servant Kings, 347.

[33]Ibid., 348.

[34]Ibid.

[35]William D. Mounce, The Analytical Lexicon to the Greek New Testament (Grand Rapids: Zondervan, 1993), 197.

[36]Dillow recognizes this difficulty in Servant Kings, 396.