Consistent Pretribulationism and Jewish Questions of the End

Dr. Ron Bigalke

Consistent Pretribulationism and Jewish Questions of the End

by Ron J. Bigalke Jr., M.Apol., Ph.D. cand.

Regardless of theprophetic system, Matthew 24-25 is a key text for arguing one's position. The key to understanding the OlivetDiscourse is to interpret consistently throughout Matthew 24-25 payingattention to the context and the Jewish understanding of "the end of the age."

Interpretative Issues

Preterism. Thepreterist view of the Olivet Discourse is that most, if not all, of theprophecy has already been fulfilled.[1] J. Marcellus Kik, a preteristpostmillennialist, believes verse 34 is the key to understanding Matthew 24.

We might term this key verse the "time text"of the Chapter. If the literal andwell-defined meaning of this verse be accepted, then we shall quite readilyperceive that the verse divides the entire Chapter into two main sections. Section One speaks of events which wereto befall the contemporary generation of Jesus. Section Two relates to events that are to occur at thesecond coming of the Lord. Verse34 thus is the division point of the two sections.[2]

Historicism. Thehistoricist view regards the fulfillment of prophetic events as occurringthroughout the age of the church. Historicism equates the current church age with the Tribulation based onthe day age theory. Literalnumbers like 2,300 days (Dan. 8:14) and 1,290 days (Dan. 12:11) are interpretedas years. Historicists view Bibleprophecy as continually being fulfilled in the present age. The minority view among historicists isthat the destruction of Jerusalem in 70 AD agrees with the breaking of theseals of Revelation.[3] The majority view is that the breakingof the first seal agrees with the death of Domitian in 96 AD. The other six seals are associated withthe rise and fall of the Western Roman Empire, which would include the invasionby the German barbarians (Ostrogoths, Visigoths, and Vandals) around the middleof the fifth century.[4]

Idealism. Theidealist (spiritual) view teaches that the prophetic events of Matthew 24-25are timeless. In other words,there is no single historical fulfillment. The Olivet Discourse is applicable to believers in any ageand history is almost completely separate from its fulfillment. Bible prophecy sets forth greatprinciples that are common throughout the age of the world.[5]

Futurism. Futurists believe that Bible prophecy will be fulfilled in an eschatologicalperiod. If they are consistent inregards to Bible prophecy, dispensationalists should never fluctuate betweenshades of historicism and futurism. Some futurists do interpret current events as fulfilling prophecy, butwhen they do so they are being inconsistent in their interpretation ofScripture. Futurism teaches thatthe tribulation, second coming, and millennium are all future events as theypertain to the nation of Israel. The only prophetic event for the church in the future is the rapturewhich is imminent.

Issues Involving theRapture

The Nature of the Tribulation. Depending on the context, the word tribulation (qli/yij) can have a variety of meanings. First, it can refer to "tribulation" or"trouble" generally (John 16:33; Acts 14:22; Romans 5:3; 12:12). Second, it can refer to the seven yearsof Daniel's Seventieth Week (Jeremiah 30:7-9; Daniel 9:24-27; 12:1). Lastly, it can refer to the second halfof Daniel's Seventieth Week, the great tribulation (Matthew 24:21) as opposed to the first half ofDaniel's Seventieth Week, the beginning of sorrows (24:8).

The period of the tribulation does not relate toGod's purpose for the church. Thetribulation will come upon a world that is rebellion to God (Revelation 15:1;16:1-21; 19:15). It will revealthe nature of Satan (12:7-12). During the tribulation, the nation of Israel will be brought torepentance and faith in the Messiah in preparation for the millennium (Jeremiah30:7-9; Zechariah 12:9-14:5; Revelation 19:1-6). The tribulation will also be a time of mass evangelism(Matthew 24:14; Revelation 6:9-11; 7:1-17; 11:2-14; 12:13-17; 13:7; 14:1-5,12-13).

The Prophetic Timeclock. Thenext prophetic event on God's timeclock is the rapture of the church. The doctrine of the rapture is taughtmost clearly in 1 Thessalonians 4:13-18. At the rapture, living Christians will be harpazo ("caught up" or "to take with force") in the airto meet Jesus Christ. The rapturedsaints will be reunited with those who previously died in Christ (1 Corinthians15:51-54). Both will receive theirglorified bodies and will be taken to the Father's house (John 14:1-3).

Although the English word raptureis not found in the Bible, theteaching of the rapture is clearly found in the Bible. The reason for the English term notbeing in the Bible is due to the fact that it is derived from the Latin rapere(the derivative of theEnglish). Therefore, it is atheological term that utilizes Latin language to describe a biblical doctrine. It was in the fifth century that Jerometranslated the Greek word harpazo into the Latin as rapere. As it is used in the Greek NewTestament, the rapture is a "snatching or catching away." At the rapture, Jesus will come in theclouds for His saints; at the second coming, Jesus will come to the earth withHis saints to establish the millennial kingdom.

It is logical that therapture was not revealed in the Old Testament since the rapture involves thechurch. The church was a mysteryin the Old Testament which began on the Day of Pentecost. Christ first gave the promise of therapture in the New Testament. However, the Old Testament promised the coming of Messiah to earth asthe sovereign King.

It is the epistles thatprimarily emphasize the rapture of the church whereas the Gospels emphasize thesecond coming of Christ. Thereason for the emphasis in the epistles is due to the fact that each is writtento churches. The reason for theemphasis upon the second coming in the Gospels is due to the fact that Christis speaking to His disciples as representatives of the Jewish nation. Their expectation would have been uponthe fulfillment of the Old Testament prophecies of Messiah reigning uponDavid's throne in Jerusalem. Therefore, it is logical to expect that the emphasis in the Gospelswould be upon the coming of Christ to the nation of Israel in order to fulfillthe covenantal promises and establish His kingdom on earth. Furthermore, since the Olivet Discourseis found in the Gospels then it would be logical that passages such as Matthew24:37-44, Mark 13:32-37, and Luke 17:26-37 are not referring to the rapture;rather, they are dealing with the second coming of Christ.

The Hermeneutical Context

Real estate agents will give three key factors inselling a home: location,location, and location. Similarly,three key factors in understanding a passage of Scripture include: context, context, and context. The three aspects of context involvethe following: the author'scontext, the far context, and the near context.

Theauthor's context would include the theme of the whole book, that is, whom didthe author write to and for what purpose. The far context would involve the paragraphs within the chapter inrelation to the isolated passage. The near context involves the surrounding verses immediately before andafter a passage of Scripture. Thespecific dispensation to whom a passage is directed and the historical-culturalenvironment at the time of writing must be considered by the student of theWord (this will also include the unified message of God throughout the entireBible).

The Author's Context

Matthew's Gospel gives thefullest teaching on the Olivet Discourse (parallel passages would include Mark13; Luke 17:20-37; 21:20-37). Itis for this reason that more attention will be given to his record of theOlivet Discourse. Through even acursory reading of Matthew's Gospel, it becomes clear that the author'sspecific theme is that Jesus is the Messiah-The King of the Jews. Matthew's intent is to demonstrate thatJesus of Nazareth is, indeed, the Messiah prophesied in the Old Testament.

Jesusis portrayed not only as the Messiah in Matthew's Gospel, but also as the royalKing. Matthew elucidates his themeby linking Jesus with both Abraham (1:2) and David (1:6). Matthew begins his gospel with thegenealogy of Jesus to prove that He is indeed of the royal and Kinglyline. This historical materialproves Jesus' right to the Davidic throne. The repeated theme is emphasized that Jesus is "King of theJews" and an authoritative Teacher (2:2; 7:28, 29; 21:5); therefore, He willcommission the disciples to reach "the lost sheep of the house of Israel"(10:6) and finally, He gives authority to His disciples to go to all thenations sharing the evuagge,lion. The material also introduces theethical and spiritual principles of the Messianic kingdom proving that it has apresent spiritual existence as well as an eschatological materialmanifestation. Before this kingdomis inaugurated, judgment must come first.[6]

Therefore,Matthew's primary purpose for writing is to prove that Jesus is the prophesiedMessiah. However, this point aloneis not the only purpose of the book. Matthew also writes to inform his readers of God's kingdom program. Matthew will answer the question as towhy Jesus the Messiah did not bring in the prophesied kingdom of God at His firstcoming. It will be clear thatIsrael's rejection of their Messiah postponed the kingdom, but this does notmean the promises to national Israel are canceled.

Matthew is seeking to provethat Jesus is the Messiah even though He did not institute the prophesiedkingdom of the Old Testament at His first coming. Matthew will record more information about the kingdom thanany of the other gospels. Jesus'Messianic claims will be authenticated by His miracles and fulfillment of OldTestament prophesies. Having setforth Christ's credentials, Matthew will seek to prove that Israel's rejectionof her King is the reason for the postponement of the kingdom.

The Far Context

Accordingto Matthew 21:17-22, Jesus sees a fig tree with leaves on it but He does notfind any fruit on it. A fig treewill bear its fruit before its leaves come forth. This tree had put forth leaves, but no fruit. The fact that Jesus went to the tree topick the fruit does not imply that He did not know it was bare. Rather Jesus chose to illustrate aparable by the act of searching the tree for fruit.[7]

Immediately,Jesus cursed the fig tree and it withered. The cursing of the tree for lack of fruit symbolized theunfruitfulness of Jerusalem. Though she had a pretense of godliness, Jerusalem's inhabitants wereutterly fruitless. "No Longershall there ever by any fruit from you"(Matthew 21:19). The sentence Jesusexecuted was upon that fruitless generation that would soon witness thejudgment to fall upon Jerusalem.

Notingthe disciples' amazement at the withered fig tree, Jesus took the opportunityto impress upon them the primacy of faith. Jerusalem had a form of godliness, but was lacking infaith. It was the unbelief of thatfaithless generation that would cause it to wither away. In contrast, Christ urges His disciplesto be faithful that "all things you ask in prayer, believing, you shallreceive" (21:22).

Jesuswas impressing upon the mind of the disciples that they should not have beenamazed at the withered fig tree. If they truly believed and prayed they could say unto a mountain, "Betaken up and cast into the sea." It should be noted that this does notmean one can pray for anything and receive it. Faith in God that is in accordance with His will results inanswered prayer. The emphasis ison believing, which is often missing in the prayer.

Theaccount given in Matthew 22:1-14 of a marriage dinner is interpreted by some torefer to the marriage supper of the Lamb. The reason given is that Israel is pictured as waiting for Messiah tocome to the earth with the church in order for the marriage dinner to takeplace. Some prophetic studentstake the 75-day interval from the second coming of Christ to the start of themillennium (Daniel 12:11-12) to be the timing of the feast. However, according to Jesus' own wordsin Luke 22:18 ("For I say to you, I will not drink of the fruit of the vinefrom now on until the kingdom ofGod comes") would indicate that the actualtiming of the marriage supper of the Lamb will take place during themillennium.

Whilethe following interpretation is possible, it does not provide the best understandingof the passage under consideration. The first indication that this is not a future historic event isindicated in Matthew 22:2, The kingdom of heaven may be compared to a king, who gave a wedding feast for his son(emphasis added). Jesus is revealingtruth under the symbolism of the parable of the marriage dinner.[8]

Theking invites guests to his son's marriage dinner, but none of the guestscome. The king sends forth hisservants a second time, but the guests are preoccupied with their own interestsand are unwilling to come. Some ofthe invited guests treat the king's servants roughly and even kill them. When the king receives word of this, hesends forth his armies to destroy the murderers, and to burn their city(22:3-7).

Theking declares the previous guests as unworthy, and now tells his servants toinvite anyone to come. The willingguests were very likely happy to be invited to such a remarkable feast, and theking, in turn, was happy to have them there to celebrate his son's marriage(22:8-10).

Themood now changes as the king notices a man without a wedding garment. The king had provided suitableclothing, but this guest cared not about violating the king's requirements toenter the feast. The guest isspeechless when the king confronts him. His servants are told to bind the man hand and foot and then cast himout where there will be weeping and gnashing of teeth (22:11-13).

Thejudgment upon the man without a wedding garment may seem harsh at first untilone considers the lesson of the parable. Many are called, but few are chosen(22:14) because they fail to accept Christ as their righteousness. Just as this man was rejected for nothaving the king's provision, so will many stand before the Father without therighteousness of Christ to clothe their sinfulness. Israel's rejection brought about judgment upon them whichresulted in the Gentiles being invited to the wedding feast. Those who would normally havehesitation about entering the house of a stranger were treated with greathospitality to accept the invitation (Luke 14:23).

TheKing had presented Himself to the nation, and the religious leaders of thenation had rejected Him. Therefore, the King announces judgment on the nation. Seven woes are pronounced upon thescribes and Pharisees (Matthew 23:13, 15, 16, 23, 25, 27, 29). These woes are in contrast to the"blessed" in the beatitudes. Thesewoes are the most stinging condemnation of the religious leaders. Jesusrefers to the scribes and the Pharisees as hypocrites seven times (23:13-15, 23, 25, 27, and 29). He calls them blind guides five times (23:16-17, 19, 24, 26), fools twice (23:17, 19), whitewashed tombs (23:27), serpents and a brood of vipers (23:33), and in danger of the sentence of hell (23:33). The Pharisees and scribes had an outward form of godliness, butwere corrupt inside. By their actions these religiousleaders demonstrated the very opposite of what true righteousnessentailed. It is important to notethat the Jewish people are not excluded from following these blind guides. The nation, as well as the religiousleaders, is under God's condemnation.

The Near Context

Christ's lament overJerusalem is due to the rejection of the prophets that God had sent to thenation. It is for all these reasonsthat He declares His rejection of that generation (23:36). The unrelenting attempt to findthe fulfillment of Bible prophecy in the alleged rejection of Israel is thedrive behind preterism. In thepreterist view, proof of their claims is set forth in the destruction ofJerusalem. The church is now the means through which millennial blessings willflow. Since this view is currentlythe most vocal in regards to the Olivet Discourse, it will be pertinent to makesome brief remarks about this aberrant theological system. Citing Matthew 23:36, Kenneth Gentry comments,

Certainly,Matthew 23:36 does indicate the imminence of judgment upon the nations as wellas the religious leaders for all their violence against the prophets. As a result, the generation will berejected in regards to the King establishing His kingdom among them(23:37-39). However, this rejectionis not permanent as the "until" in Matthew 23:39. Christ will establish the prophesied kingdom when the nationrepents. In fact, one of thepurposes of the tribulation is to bring Israel into a state of repentancewhereby they recognize that Jesus is Messiah. It is at the end of the tribulation period, that all livingJews will acknowledge Jesus as Messiah and Romans 11:25-27 will be fulfilledwhen "all Israel shall be saved."

KennethGentry then attempts to connect the indictment upon the nation in Matthew 23with the phrase "this generation" in Matthew 24:34. This is taken to mean that the prophesied events in theOlivet Discourse have already been fulfilled. J. Marcellus Kik indicates the same reasoning.

Since, then, theobvious sense of the word generation mustbe taken, then the obvious sense of the sentence in which it appears must alsobe taken, which is, that all the things which Christ mentioned previouslyoccurred before the passing away of the generation living at the time whenJesus spoke. And this would meanthat it has found fulfillment in the destruction of Jerusalem in the year A.D.70.[10]

Thegeneration of Jesus' day is being left with her house desolate as the Messiahindicates His judgment upon the Temple (23:38; 24:2; cf. 5:35; 17:25, 26;21:12-16). The disciples' response to Christ's lament is to point out the templebuildings to Him (24:1). The questioning of the disciples inMatthew 24:3 is in response to this judgment. Jesus answers by warning the disciples against "falseChrists" saying that the end has come. In contrast, Jesus states that when they hear of many claiming to be theMessiah and see "wars and rumours of wars" that "the end is not yet" (24:4-6). Matthew 24:7-14 indicates why the falsemessiahs and wars do not indicate the end time. It is only when the cataclysmic events and preaching of thegospel of the kingdom occur together that the end shall come (24:14).

Thepreterist interpretation of the abomination of desolation in Matthew 24:15 haseven been connected with the Roman banners with eagles on them, whichrepresented their gods, and the offering of sacrifice to those gods after thedestruction of Jerusalem. The"vultures" in Matthew 24:28 are also interpreted as "eagles." According to preterism, Jesus wasprophesying of these eagle banners as symbolic of the Roman soldiers. Therefore, the return of Christ issymbolic of the Roman armies coming in judgment.

Prior to Hiscrucifixion, Jesus told the religious leaders that they would see the Son ofman sitting at the right hand of power, and coming on the clouds of heaven (26:64). Preterism interprets this to mean that when judgment took place inJerusalem, the religious leaders would "see" Jesus intuitively. In other words, they would understandthat the destruction of Jerusalem was Jesus coming in judgment. The "end of the age" then is the Jewishage so that now the kingdom relates to the church age. The last days ended with thedestruction of Jerusalem. Thereturn of Jesus was in judgment rather than a physical return.

Thepreterist interpretation does not keep with the context though since it is onlya non-literal interpretation of the events spoken of in 24:15 or 24:21 that canbe said to have taken place in 70 AD.[11] Furthermore, the events of Matthew24:29-31 are connected to the abomination of desolation in 24:15. Kik recognizes this difficulty.

These words,they say, can only find fulfillment at the second coming of the Lord and havenothing whatsoever to do with the destruction of the Jewish dispensation andthe city of Jerusalem. The honestconclusion then is: Our Lord was mistakenwhen He said, "This generation shall not pass, till all these things befulfilled."[12]

Our Lord was not mistaken though. This generation isnot a reference to the first century, but is referring to that generationliving when all the signs of Matthew 24 will take place. The generation that will witness theentire signs take place will also witness the end. It is when Christ returns that faithful Israel will beregathered from their place of hiding during the tribulation in order to enterthe millennial kingdom. At thistime, the Land Covenant will be fulfilled (24:31; Isaiah 11:11-16; 27:13;Jeremiah 16:14, 15).

Thequestioning of the disciples in Matthew 24:3 involves one interrelatedthought: (1) destruction ofJerusalem; and (2) new welcoming of Christ. In between would be a period of indefinite length when theywould not see the Messiah. The chronologyof events for the disciples would be: (1) Messiah would leave the nation of Israel and they would not see Him;(2) after a period of indefinite length, the destruction of Jerusalem wouldoccur; and (3) immediately after Jerusalem's destruction, Messiah would appear.[13]

Itwould seem that Zechariah 14 was in the mind of the disciples. For instance, Zechariah 14:1-2describes the deliverance of Jerusalem, 14:3-8 describes the Messiah'sdestruction of the enemies marching against Jerusalem, and 14:9-11 records theestablishing of the millennium. The above chronology of events would be so fixated in the minds of thedisciples that Luke only records the question concerning the destruction ofJerusalem (Luke 21:7). In otherwords, the disciples understood the destruction of Jerusalem to indicate thecoming of Messiah to reign in the millennium. Thus, the disciple's questions were interrelated. The disciples believed that thedestruction of Jerusalem would result in the Messiah establishing the kingdom.

Inthe Olivet Discourse, Jesus separates the destruction of Jerusalem from Hiscoming to establish the kingdom. Therefore, He warns against being deceived concerning the destruction ofJerusalem and cataclysmic events. The destruction of Jerusalem and the Temple did not signify the end(Matthew 24:6). Jesus warns thedisciples about being deceived concerning false messiahs, wars, and otherevents. In the verses following,Jesus provides a description of what the period will be like before His coming.

Thequestions then are Jewish in nature and all three questions involve oneinterrelated thought.[14] The frequent question that is thenasked is, "Do the apostles represent Israel, the church, or both?" At times the apostles do represent thechurch, but the Jewishness of the questions in Matthew 24, in addition to thecontext, argues for the apostles asking questions in regards to Jewishbelievers prior to the coming of Messiah. Bruce Ware answers the question well:

Butto show what the apostles became is notto prove what they were in Matthew 24. [One opponent (e.g. Gundry] argues that since numerous examples of thedisciples representing the church can be found elsewhere in the New Testament,they must therefore represent the church in Matthew 24. This is like arguing that AbrahamLincoln represented the United States of America while he was a young,rail-splitting youth because there is much evidence from later in his life thathe in fact did represent the nation as its president.[15]

Anotherargument that is brought out in this regard is that the apostles had anunderstanding of the church based on passages like Matthew 16:18 and18:17. However, when the "church"is mentioned in these passages there is no indication on the part of theapostles that they understand the mystery teaching of the church, nor is thereany indication in the context that Jesus explained the "church" as mystery nowrevealed. The use of the word"church" in those passages would have been understood with a Jewish mindset asan "assembly." The following quotedemonstrates the national Jewish understanding of the word.

The word evkklesiaoccur about 100 times in the LXXWhen there is a Heb. Equivalent, it is almostalways lh`q`In the LXX evkklesia is a wholly secular term; it means"assembly," whether in the senseof assembling or of those assembledThe real point is who assembles, or whoconstitutes the assembly.[16]

Notonly is it important to address the Jewish understanding of the word "church,but also it is necessary to demonstrate the Jewish understanding of "the end ofthe age." According to Daniel12:1-3 and Luke 20:28-40, the Jewish mindset of "the end of the age" meant thecoming of the Messiah and the resurrection of Old Testament saints. In Matthew 13, Jesus presents themysteries of the kingdom. He willspecifically outline the course of this age between the two mountain peaks ofHis first and second coming. Themystery kingdom will have both believers and unbelievers in it which will fillall parts of the world and society who profess devotion to Christ. The mystery kingdom is limited tothis earth and has a reference of time from the national rejection of Jesustill the acceptance of Him as Messiah (Matthew 12; 23:39).

Themystery kingdom will be characterized by the sowing of the gospel seed and thetrue sowing will be imitated by a false counter sowing. Two results of this false countersowing will be: 1) the mysterykingdom will assume huge outer proportions, and 2) it will be marked by inwardcorruption of doctrine. The nexttwo results stem from the true sowing. First, God will gain a believing remnant from Israel, and secondly, Hewill gain believers from among the Gentiles. The end of the age will come with the judgment of Gentiles,bringing the righteous into the Messianic kingdom, while excluding theunrighteous.

Inthe parable of the tares among the wheat, the tares are separated "to burn" (kaumati,zw), but the wheat is gathered intothe barn. The aorist infinitive("to burn") is used with culminative sense thereby emphasizing a futurepurpose. The rapture will cause apreliminary separation of the wheat and tares, but in this parable that eventis not even in view. Furthermore,in the parable of the good and bad fish the order is reversed. Both wheat and tares will grow side byside as a result of the true sowing and counter sowing, and the conclusion ofthe two developments will end with the righteous entering the blessings of themillennium and the wicked suffering destruction.

Theapostles would be asking questions in Matthew 24-25 in regard to the finaljudgment and resurrection of Old Testament saints followed by the entrance intothe kingdom of Messiah. Walvoordmakes the following important comments:

In Matthew 24-25 the expositor should, therefore,understand that the program of God for the end of the age has in view theperiod ending with the second coming of Christ to the earth and theestablishment of His earthly Kingdom, not the church age specifically endingwith the rapture. Both thequestions of the disciples and the answers of Christ are, therefore, keyed tothe Jewish expectation based on Old Testament prophecy, and the program of Godfor the earth in general rather than the church as the body of Christ.[17]

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

Matthew24:4-14 (also Mark 13) does not directly answer the first question of thedisciples. The reason for this hasalready been demonstrated since the questioning of the disciples in Matthew24:3 actually involves one interrelated thought. Luke, on the other hand, does answer the question directlyin his gospel (21:20-24). Matthewwill only deal with the second question, "What will be the sign of Yourcoming, and of the end of the age?" His answer is interrelated to the firstthough. Furthermore, Matthew doesrecord the Lord's prophecy of the future destruction of Jerusalem in 22:7. It is for this reason that it would bean inconsistent interpretation to find the church referenced anywhere in theOlivet Discourse.

Unfortunately,reference to the church age in the Olivet Discourse has not goneunmentioned. Such signs ofChrist's coming and the end of the age are frequently misinterpreted. It cannot be disputed that thebirth pangs (false messiahs, wars, famines, and earthquakes) have not beenlacking in the present age. However, the context of the Olivet Discourse in relation to thedisciple's questions and parallels in Revelation 6 indicate that these signscannot be referring to the current age of the church.

Afterissuing a warning of many falsemessiahs,[18] Jesus usesa future tense (mello) toindicate that at the time of the false messiahs you will be hearingof wars and rumors of wars (Matthew24:4-6). A false peace andsecurity, along with religious apostasy, characterize the beginning of thetribulation that will develop into multiple wars near and away from the land ofIsrael. This is just one reasonwhy preterism is wrong in dating the fulfillment of the Olivet Discourse in 70AD. At that time, Rome was at warwith Israel only in contrast to the widespread war that Matthew 24describes. All this is yet futureand parallels John's description of the rider on the red horse in Revelation6:4.

Furthermore,the beginning of birth pangs (24:8)indicates that the signs of the Olivet Discourse are occurring at a time immediatelyprior to the return of Christ to earth. This is in keeping with the analogy of birth pangs, since such pains donot occur at the beginning of pregnancy; rather, they occur at the end of pregnancy. The birth pangs indicate that thepregnancy will soon end. In thesame manner, the signs of Matthew 24 do not take place during the currentdispensation of the church, but take place only during the tribulation that isimmediately prior to Christ's return. The Olivet Discourse will instruct Israel and Gentile saints, during thetribulation, that the events of verses 5-6 are not yet the end. It isjust the beginning of birth pangsbefore being able to straighten up and lift up your heads, becauseyour redemption is drawing near (24:8; Luke21:28).

Thesigns of Matthew 24:4-8 are clear parallels to the first four seals ofRevelation 6. Compared withRevelation 6, the false messiahs (Matthew 24:4-5) are the first seal, or whitehorse. The wars (24:6) are thesecond seal, or red horse. Thefamines and earthquakes (24:7) are the third seal, or black horse. The death resulted from the wars(24:6-7) is the fourth seal, or pale horse. Martyrdom (24:9) is the fifth seal. The sixth seal would parallel theabomination of desolation as the midpoint of the tribulation.[19] The great tribulation (24:21) is the last 3 ½ years of Daniel'sSeventieth Week and is initiated with the abomination of desolation. The following chart visualizes howMatthew 24:4-20 parallels the first six seals of Revelation.

Matthew24:7 ("for") indicates that because nation will rise against nation, andkingdom against kingdom people willbe hearing of wars and rumors ofwars.[20] Since Matthew 24:6-7 parallels thesecond, third, and fourth seals it follows that the Antichrist is the oneleading the wars against both nation and kingdom (cf. Dan. 7:8, 23-24; 9:36-45;11:40-45; Zech. 12:2-11; Rev. 6:3-4; 12:9-17; 16:12-15; 17:14; 19:1;20:8). Not only will nationsthroughout the world be rising against each other, but also the Antichrist willform his 10-nation confederacy that will be the basis of his eschatologicalkingdom.

Matthew24:9 ("then") marks the transition of the tribulation period. The first half was characterized byrelative peace in various parts of the world, but now judgment will intensifyin Israel and throughout the world, especially when the Antichrist breaks hiscovenant with the Jewish nation (24:15; cf. Dan. 9:24-27). The abomination of desolation whichwas spoken of through Daniel the prophet pertainsto the Jewish people and the city of Jerusalem (Daniel 9:24). The context remains Jewish in focusthroughout the Olivet Discourse.

Duringthis time the gospel of the kingdom shall be preached in the whole world fora witness to all the nations (Matthew24:14). The natural (plain)understanding of these words of Jesus to the disciples would have been inregards to the establishment of the messianic kingdom. In other words, it has no reference tothe church age. The gospel ("good news") of the kingdom is that Yeshua HaMaschioch will be returning soon to rule and reign. Even at the time of Christ's ascensionthe disciples were asking, "Lord, is it at this time You arerestoring the kingdom to Israel?" (Acts1:6). The disciples had no conceptof the church age, but were eagerly anticipating the kingdom.

Indeed,the gospel of the kingdom will be goodnews to the tribulation saints. They will be enduring persecution and even martyrdom during thetribulation. Many of them will dieas martyrs, but the one who endures to the end, he shall be saved (Mt. 24:13). The tribulation saints who endure to the end of the age, prior to theestablishment of the messianic kingdom, will be delivered from persecution andmartyrdom during the tribulation to be allowed entrance into the kingdom intheir natural bodies. It is amessage to encourage perseverance.

The Second Half of the Tribulation (Matthew 24:21-41)

Daniel11:31 records the desecration of the Jewish Temple by Antiochus Epiphanes, butdoes not mention the attendant time factor of the middle of one seven (9:26). However, in Matthew 24:15 thedesecration of the rebuilt Jewish Temple will indicate the middle of the last,or seventieth, seven. It will be aclear sign during the tribulation of the nearness of Christ's return. This also demonstrates that the contextof the Olivet Discourse is the nation of Israel. Preterists believe that there was a fulfillment when theRoman general, Titus, destroyed the Temple in 70 AD. The problem with such a view is that the return of Christ isconnected with the desecration of the Temple.

PreteristGary DeMar writes,

Scripturedoes not say that Jesus "could come at any moment." He promised that He would come before that first-centurygeneration passed away (Matt. 24:34). The Bible is so clear on this point that liberals have been sticking thepoint in the eye of futurists for more than a hundred years.[21]

Preteristsinsist that they are defending the Bible against liberal attacks from men suchas Bertrand Russell[22]by arguing that the prophecies of Matthew 24 were fulfilled in the first century. Although preterists believe that theyare employing a strong literal interpretation of passages such as Matthew24:34, they are actually endorsing a liberal approach to the Scriptures sincethey deny a visible and bodily return of Jesus Christ. Preterists would argue that this willtake place in the future, along with the gathering of the elect in Matthew24:30-31. Only full preterismbelieves that all these things ofMatthew 24:3-31 was fulfilled literally and completely among the generationliving in the time of Christ. Therefore, the preterist's contention that they hold to a literalinterpretation of Matthew 24:34 betrays them.

Quoting1 John 2:18, DeMar insists that the passage is referring to the firstcentury. The more naturalinterpretation would be to refer the last hour to the current dispensation, not the destruction of Jerusalem. The time of this present age will growmore troublesome immediately preceding the second coming of Christ. However, it is also a time in which Godis calling out a people for His name. John does affirm the presence of many antichrists in his own day andanticipates the coming of the Antichrist in a future day (Revelation13:1-10). Since antichrists werepresent in John's day and have been present throughout church history, the lasthour must be the entire period between thefirst and second coming of Christ. John does say in the first century, "even now many antichrists havearisen," but the appearing of these persons did not indicate that the currentdispensation would end soon, rather they indicated that these were indeed thelast times.

Itis when the Jewish nation witnesses the signs of Matthew 24, especially theabomination of desolation, they will know that the end of the age and thecoming of Christ are near. Fromthe time of the abomination of desolation until the coming of Christ therewill be great tribulation, such as has not occurred since the beginning of theworld, until now, nor ever shall (Matthew24:21). At this point theAntichrist will break his covenant with the nation of Israel and will begin hispersecution of the Jewish people (Daniel 9:27; Matthew 24:15-21).

At this point in theOlivet Discourse, it would be particularly encouraging to the nation of Israelto have understanding of the second coming of Christ. In keeping with the context, it becomes obvious that this isthe only coming that can bementioned in Matthew 24:30-31, 36-44 (also the parallel passages in Mark13:32-37 and Luke 17:26-37). Forinstance, in verses 29-30 it is said immediately after the tribulation ofthose days the sun will be darkened and the moon will not give its light, andthe stars will fall from the sky, and the powers of the heavens will be shaken,and then the sign of the Son of Man will appear in the sky, and then all thetribes of the earth will mourn, and they will see the Son of Man coming on theclouds of the sky will power and great glory. It should be clear thatthis is not referring to the rapture of the church, since it would have noframe of reference to the questions of the disciples or to the context as awhole. Additionally, it would beconfusing (to say the least) to introduce a new doctrine here; rather, it iscontended that the revelation of the rapture teaching was a new doctrine given2 days later as recorded in John 14.

There are some similarterms in these verses with certain rapture passages such as 1 Corinthians15:52; 1 Thessalonians 4:16-17; and 2 Thessalonians 2:1. However, the dissimilarities faroutweigh any alleged similarities. The rapture passages speak of the church being gathered to meet the Lordin the air to be taken to heaven, whereas here the angels will gathertogether His elect (Matthew24:31). The term elect may refer to either Israel or the church, butcontext will always determine who is being spoken of. It is because of the context and terms such as the gospelof the kingdom (24:14), theholy place (24:15), Sabbath (24:20), the Christ as opposed to false Christs (24:23-24), that the elect in Matthew 24 must refer to the Jewish remnant in thetribulation.

Christ will now introduce theparable from the fig tree (24:32). Contrary to some dispensationaliststhat have referred to the fig tree as the rebirth of the nation of Israel, theparable is referring to all these things, recognize that He is near, rightat the door (24:33). The idea is that just as when a figtree puts forth its leaves,one would know that summer is near, in the same manner, when all the signs of Matthew 24:4-24 take placewill it be apparent that the return of Christ is near. Therefore, the parable is referring tothose signs that will take place during the tribulation, and inform thisgeneration that witnesses thesigns of the Olivet Discourse that the return of Christ is right at the door.

Therefore, in keeping withthe context, the "one taken" and the "other left" is a reference to theseparation that will take place when Christ returns to earth. The "one taken" is removed in death atthe second coming and the "other left" is allowed entrance into the millennialkingdom. The response of Jesus tothe disciples' questioning (Luke 17:37; cf. Revelation 19:17-18) accuratelyfits this interpretation alone.

Alexander Reese, aposttribulationalist, argues against the "taking away" to judgment. The Greek word for took them away in Matthew 24:39 is airo and the Greek word for will be taken in Matthew 24:40-41 is paralambano. Itis because these two different Greek words are used that Reese believes the"taking away" is in the rapture. It is true that the usage of different words is noteworthy, but thecontext cannot be denied in the process of interpretation. Reese, however, argues his view againstthe "taking away" to judgment on the basis of the use of paralambano in Matthew 24:40-41.

Theuse of this word in the N.T. is absolutely opposed to this; it is a good word;a word used exclusively in the sense of "take away with" or "receive," or "takehome."[23]

Reese's arguments areforceful, but he is simply wrong as to his assertion that paralambano "is a good word." Although it can be used to refer to a blessed event such asin John 14:3, it can also be used to refer to a "taking away" in judgment. For example, paralambano is used in John 19:17 where it records the religiousleaders who took Jesus to becrucified. Likewise, Matthew 27:27records the soldiers of the governor who took Jesus before the Roman cohort who proceeded tomock and beat Him. Such usages canhardly be "a good word."[24] Therefore, airo and paralambano are used synonymously as determined by thecontext of the Olivet Discourse.

The context indicates thatthe Olivet Discourse is dealing with the return of Christ to the earth injudgment prior to the establishment of the messianic kingdom. The emphasis is not upon theunexpectedness of the time of the rapture; rather the focus is on unexpectedjudgment just like the days of Noah (Matthew 24:37).[25] First Thessalonians 5:1-8 gives thecontrast between they (theunbeliever) and you (thebeliever). In other words, thebeliever will be anticipating the Lord's return to earth, whereas theunbeliever will be caught off guard.

The comparison to the timeof the flood indicates the judgment upon the unbelieving world. All that were removed in the days ofNoah were "taken" in the flood and perished. By contrast, those who were not taken (Noah and his family)were allowed to survive the judgment. The context requires the parallelism to remain the same between those"taken" and "those left" in the days of Noah and time of Christ's return toearth. The judgment is in regardto an unbelieving world (cf. Revelation 16:15). In this instance, it will be good for "the sheep" (faithful)to be "left behind" since they will enter the millennium in their naturalbodies. However, "the goats"(unfaithful) who are left behind will stand before the Messiah to receive theireternal retribution and exclusion from entering the kingdom (25:31-46).

The coming of the Sonof man in Matthew 24:3, 27, 30,37, 39, 42, and 44 is referring to the return of Christ to execute judgment andestablish His kingdom on earth. Itis for this reason there is an emphasis upon the signs of approximation precedingthe coming of the Son of Manand the parable from the fig tree is given (24:30, 32). Whenall the signs of Matthew 24 are witnessed by a future generation, then thecoming of the Son of Man isapproaching, right at the door(24:33).

If there is still anydoubt that this coming is for judgment, then Luke 17:34-37 answers where onewill be taken and the other will be left. Jesus responds, "Wherethe body is, there also will the vultures be gathered." Inother words, they are taken in death and their carcasses are fed to thevultures. Matthew 24:28 indicatesthe timing of this event will be after the coming of the Son of Man (cf. Revelation 19:17-19).

Thepassage does not specify that all unbelievers will be taken at that time. Some unbelievers will be around afterChrist's second coming. During the75-day interval, Christ will judge the sheep and goats to determine who willenter into the millennial kingdom and who will be cast away into eternal punishment.

Matthew25 begins with the parable of the ten virgins. Although the parable is a continuation of Christ's discourseconcerning His coming, it does not mean necessarily that He is addressing thenation of Israel. It is certainthat Israel will be saved as a nation, in connection with the coming of the Sonof Man, but the timing of that salvation needs to be made clear. In other words, is Israel saved in theTribulation, at the second coming, or after the return of the Lord?

Thequestion above relates to the individuals involved in the judgment of Matthew25. For instance, if thetribulation itself is the specific judgment upon Israel, then at the secondcoming all Israel will be saved. Therefore, the national salvation would have occurred during the purgingof the two-thirds of the nation in the Tribulation (cf. Zech. 13:8). This precludes the reference to thenation of Israel in Matthew 25. The judgment is toward the Gentiles at the time following the final andnational restoration of Israel (cf. Joel 3:1-3). This would also make better sense since the regathering ofIsrael has already been addressed in Matthew 24:31.

Theadmonition in the parable of the ten virgins is that those who are not watchfulwill be excluded entrance into the millennium (25:1-13). Matthew 24:42-49 conveys the samepoint. The ten virgins representGentiles in the Tribulation. Somebelieve that the virgins represent true Christians and professing Christians inthe current age.[26] It is true that the church is called "apure virgin" (2 Corinthians 11:2), but the usage of a similar name does notprove that the church is in view here. Both the content and context would argue that the entire discourse isspeaking solely of tribulation period (cf. Matthew 24:3, 8, 14-15, 27, 30-31,33, 42, 44, 47, 51).

The adverb then [tote]connecting Matthew 24:51 and 25:1 refers back to 24:40. All the virgins have been anticipating Christ'scoming, but only the five wise virgins are ready for His coming. They are like the faithfuland sensible slave of Matthew 24:45 forthey are prudent [phronimoi], the fruit of being faithful [pistoi]. Incontrast, the five foolish virgins did not prepare for their Messiah and werecaught unprepared.

Oilis often symbolic of the Holy Spirit (Isaiah 61:1; Zechariah 4), but itssymbolism is not limited to the Holy Spirit. The symbolism can also be used when not referring to the HolySpirit (Genesis 28:18; Ecclesiastes 12:6; Matthew 21:33-46). Furthermore, since the words "spirit"and "life" are nearly synonymous (cf. John 6:63; Romans 8:2, 10; 2 Corinthians3:6; Revelation 11:11; 13:15), it can be contended that oil would stand forlife itself (either spiritual life by the Spirit or earthly life by man'sspirit).

Ifoil is restricted to symbolic meaning of the Holy Spirit, then its use inMatthew 25:1-13 would contradict the doctrine of the perseverance of thesaints. The five foolish virginssay to the prudent, "Give us some of your oil, for our lamps are going out" (25:8). If the oil is symbolic of the Holy Spirit, then the foolish are havingsalvation extinguished, since possession of the Holy Spirit in the currentdispensation is equivalent to eternal salvation. It would appear that their relationship with Christ was mereprofession only, for of those five virgins, Jesus says, "I do notknow you" (25:12), which is reminiscent ofmany in the last days (7:23).

Itis when the interpretation that the oil is symbolic of life in Matthew 25:1-13that the parable is better understood. The prudent virgins not only had oil burning in their lamps (physicallife), but also they had extra oil (spiritual life) when they met the bridegroom. The eternal life could not be given tothe five foolish virgins. For thatreason they were told to go and get some oil (spiritual life) for themselves(25:9). While they were goingaway, those Gentiles who were not ready forthe coming of Christ to earth will be excluded from entrance into the millennium. The lamps are going out (physical life) for the foolish when the Lordreturns. Only the righteous willenter into the millennium, but all the wicked will be destroyed prior to the establishmentof the millennium (as the parable of the talents teaches). Furthermore, the use of the futurepassive, comparable [omoiothesetai], anticipates the eschatological reign ofMessiah. It is at that future timethat the symbol of the kingdom of heaven will be realized, hence the necessity of being on the alert (25:13).

Thebackground of the parable of the virgins is the Middle Eastern marriagecustom. The marriage contractwould be consummated while the couple was quite young and unable to make adultdecisions. Nevertheless, at thistime, the couple was considered legally married. After an unspecified period of time passed and the couplehad matured, the bridegroom would journey to the house of the bride, and takeher to his home. The bride andgroom would then proceed to the marriage supper, along with all the guests (cf.22:1-14), at the house of the bridegroom. The wise virgins are those who were longing for the wedding feast at thehouse of the bridegroom. Themarriage supper of the Lamb will take place on earth in the millennial kingdom(Revelation 19:7-10).[27]

Theparable of the talents illustrates the certainty of Christ's judgment uponunredeemed Gentiles during the tribulation (Matthew 25:14-30) since theconjunction for in Matthew 25:14 wouldconnect the parable to the prior context. Whereas, the parable of the virgins emphasized spiritual alertness(25:13), this parable emphasizes faithful service as demonstrated by theprominent usage of slave (25:14, 19, 21, 23, 26, 30).

Christwill say to the faithful servant, "You were faithful with a few things, Iwill put you in charge of many things, enter into the joy of your master" (25:21). In the millennial kingdom, he will be rewarded with privilegedresponsibility. Matthew 13:12reiterates the same teaching for there is reads, For whosoever has,to him shall more be given, and he shall have an abundance; but whoever doesnot have, even what he has shall be taken away from him. Thepreaching of the gospel of the kingdom has been entrusted particularly to theJewish nation, but those saved Gentiles will also bear the responsibility. Those Gentiles who are spirituallyprepared for the Messiah's return will faithfully carry out theirresponsibility. They will be amongthose to whom it has been granted to know the mysteries of thekingdom of heaven (13:11). Those who are unfaithful will keepon hearing, but will not understand and willkeep on seeing, but will not perceive(13:14).

Thejudgment of Matthew 25:31-46 also concerns the Gentiles. At this judgment some will inherit thekingdom while others are eternally condemned. The basis of the judgment is whether or not Gentilesextended help to the godly remnant of Israel (one of these brothers of Mine,even the least of them). The sheep represent the tribulationsaints, whereas the goats represent the unbelievers. This judgment is distinct from the Great White Thronejudgment of Revelation 20:13-15, since at that judgment only the wicked willappear before the Judge.

Consistent pretribulationists should not interpretany of the signs of Matthew 24 as taking place today since all of the eventsfit into the eschatological period of the tribulation. Certainly, there are "signs of thetimes," but that is all that can be said. The context of the Matthew 24 is distinctly Jewish, and Jesus respondsto their questions about the events that will affect the nation of Israelculminating in the return of the Messiah and establishment of His kingdom onearth.

Since the tribulation is the specific judgment uponIsrael in preparation of the return of Messiah then the judgments of Matthew 25address the faithfulness of Gentiles following the restoration of Israel in thetribulation. There is always oneinterpretation of Scripture, but applications can be numerous. Since the church is nowhere seen in theOlivet Discourse this does not mean that there are not lessons of faithfulnessthat can be heeded today. Thedanger for pretribulationists who will be consistent in their interpretation isnot to make similarities of rapture truth equivalent to future fulfillment inMatthew 24-25.

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[1] A significant argument in regards to preterism has todo with the dating of the Book of Revelation. Whereas the majority of Bible scholars date Revelationduring the reign of Domitian (81-96 AD), the preterist dates Revelation duringthe reign of Nero (54-68 AD). Generally speaking, preterism offers five basic arguments for an earlydating of the Book of Revelation. First, descriptions of the antichrist are related to the reign of Neroas emperor (e.g. Rev. 6:2; 13:1-18; 17:1-13) [Assuming his conclusion beforeproving it, David Chilton writes, "As we will see throughout the commentary,the Book of Revelation is primarily a prophecy of the destruction of Jerusalemby the Romans. This fact aloneplaces St. John's authorship somewhere before September of A.D. 70. Further, as we shall see, St. Johnspeaks of Nero Caesar as still on the throne-and Nero died in June 68." David Chilton, The Days ofVengeance: An Exposition of theBook of Revelation (Fort Worth: Dominion Press, 1987), 4]. Second, the letters to the sevenchurches in Revelation 2-3 deals with Jewish persecution of Christians thatwould result in the destruction of Jerusalem. Third, the Apostle's intimate knowledge of the Temple inRevelation 11 indicates that it was still in existence when the Book of Revelationwas written. Fourth, the testimonyof Irenaeus is "somewhat ambiguous; and regardless of what he was talkingabout, he could have been mistaken." Lastly, the canon of Scripture is connected with the destruction ofJerusalem and would have been closed in 70 AD (e.g. Dan. 9:24-27). Therefore, the major propheticevents in the New Testament were fulfilled at that time. The preterist viewpoint believes thatthe Titus and the Roman armies fulfilled these major prophetic events, such asthe Olivet Discourse and Book of Revelation, when they destroyed Jerusalem in70 AD.

[2] J. MarcellusKik, An Eschatology of Victory (Phillipsburg: Presbyterian and Reformed, 1971), 60.

[3] Adam Clarke,Clarke's Commentary on The New Testament, Volume 5: Matthew through Luke (Albany: AGES Software), 451-472; Clarke, Volume 8: 1 Thessalonians through Revelation, 1083-1089; Matthew Henry, Commentary onthe New Testament (Albany: AGES Software), 81-83, 719-721.

[4] AlbertBarnes, Notes on the New Testament; E.B. Elliott, Horae Apocalyptica(London: Seeley, Burnside, andSeeley, 1847).

[5] HenryAlford, "Matthew," in The Greek New Testament, rev. Everett F. Harrison (Chicago: Moody Press, 1958).

[6] Matthew willalso seek to prove the importance of Gentiles in relation to the kingdom (i.e.1:3, 5, 6; 10; 15).

[7] H. A.Ironside, Matthew (Neptune: Loizeaux Brothers, 1994), 158.

[8] Leon J.Wood, The Bible and Future Events (GrandRapids: Academie Books, 1973), 52.

[9] Kenneth L.Gentry, Jr., "Postmillennialism and Preterism: Great Tribulation is Past," audiotape (Nacogdoches, TX: Covenant Media Foundation, n.d.).

[10] J.Marcellus Kik, An Eschatology of Victory (Phillipsburg: Presbyterian and Reformed, 1971), 31.

[11] The readershould note the parallels between Acts 1:11 and Matthew 24:29-31 that clearlyreveal Christ's second coming is to the Mount of Olives.

[12] Kik, Eschatologyof Victory, 31-32.

[13] AlfredEdersheim, The Life and Times of Jesus the Messiah (Peabody: Hendrickson, 1993), 773.

[14] SeeGranville Sharp, Remarks on the Uses of the Definite Article in the GreekText of the New Testament, ed. W. D.McBrayer (Atlanta: Original Word,1995), 8, as also referenced in Daniel B. Wallace, Greek Grammar Beyondthe Basics (Grand Rapids: Zondervan, 1996), 271-290.

[15] Bruce A.Ware, "Is the Church in View in Matthew 24-25?" in Vital Prophetic Issues, gen. ed. Roy B. Zuck (Grand Rapids: Kregel, 1995), 197.

[16] GerhardKittel, ed., Theological Dictionary of the New Testament, Vol. III, trans. ed. Geoffrey W. Bromiley (Grand Rapids: Eerdmans, 1965), 527.

[17] John F.Walvoord, "Christ's Olivet Discourse on the End of the Age: Part I," Bibliotheca Sacra 510 (April-June 1971): 116.

[18] In earlyChristianity, the Roman Empire ruled, to a large extent, the majority of theworld. In regards to religion, theRoman Empire tolerated only those faiths that they considered legal. Judaism was one of those faiths. Since Christianity was regarded as asect within Judaism, Christians were considered a legal sect. It was during this time that there wasa growing dissension between non-Christian Jews and Christian Jews. The division between the two groupsclimaxed in 132 AD when a revolt was led under the Jewish leader Shimon barKosiba (or Bar Kokhba, as he was later called). Under the leadership of Bar Kokhba, there were Jewish rebelswho established an independent government. Bar Kokhba proclaimed himself as the Jewish messiah, whichwould be the first record of a false messiah. He attempted to rebuild the Temple and reinstitute theTemple rituals. His revolt endedin 135 AD when the Roman emperor Hadrian recaptured Jerusalem. Hadrian destroyed the Bar Kokhba templeand erected a pagan Roman temple (Michael Avi-Yonah, The Jews of Palestine [Oxford: Basil Blackwell, 1976], 13).

[19] Thecorollary passages in Daniel 9:26-27; Matthew 24:15; Mark 13:14-19; Luke 21:23(note that Luke says positively what Matthew says negatively; one is pronouncedin woe; one is pronounced in blessing); Revelation 6:12-16 would support the viewthat the abomination of desolation takes place sometime around the breaking ofthe sixth seal. Thisinterpretation would also regard the judgments as sequential (e.g. the seventhseal is the seven trumpets and the seventh trumpet is the seven bowls).

[20] See H. E.Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (New York: MacMillan, 1927), 242-243, for concurrence.

[21] Gary DeMar,"Dispensationalism: Being 'LeftBehind,'" Modern Reformation Society, http://www.

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

[23] AlexanderReese, The Approaching Advent of Christ(London: Marshall, Morgan andScott, 1932), 215.

[24] Paralambano is also used in regard tothe custody of Paul and Barnabas. Bruce Metzger notes in his comments on the alternative reading of Acts16:35 as follows: "Here D 614 17992412 syr add the rather superfluous clause ou]jevcqe.j pare,labej ('whom you took into custody yesterday')." Bruce Metzger, A Textual Commentaryon the Greek New Testament, 2^nded. (Stuttgart: Biblia-Druck,1994), 399.

[25] Edersheimwrites, "To the world this would indeed become the occasion for uttercarelessness and practical disbeliefe of the coming judgment (vv. 37-40). As in the days of noah the long delayof threatened judgment had led to absorption in the ordinary engagements oflife, to the entire disbelief of what Noah had preached, so would it be in thefuture. But that day would comecertainly and unexpectedly, to the sudden separation of those who were engagedin the same daily business of life." (Jesus the Messiah, 786).

[26] Arno C.Gaebelein, The Gospel of Matthew: An Exposition, Vol. 1 (New YorkCity: Our Hope, 1910), 228-232.

[27] George N.H. Peters, The Theocratic Kingdom (GrandRapids: Kregel, 1952), 3:301. The wedding at Cana in Galilee is an exampleof the Jewish custom of marriage (see John 2:1-12).