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The Judgment of the Sheep and Goats

Posted on 06/02/2023 | Leave a comment

We read in Matthew 24, Jesus’ disciples asked Him two questions (Mat 24:3) and we read His answers in what is known as the Olivet Discourse which runs from Mat 24:4 and ends in Mat 26:1. We read many promises, encouragements and warnings in answer to His disciples’ questions.

Remember the original Greek has no chapters and there is no break in the discourse—the three parables in Matthew 25 are certainly part of the Olivet Discourse and in it Jesus gives some light to the disciples’ question “when will these things be . . . ?” (Mat 24:3a)

Like the other parables of Jesus in the Olivet Discourse, this parable is set in the context of Israel and the Jews and belongs to when Jesus returns. The scenes are Jewish, of Israel, not worldwide. Jesus words are addressed to the Jews of His day, not to us! The scriptures are written FOR us not to us

These parables are part of the encouragements Jesus gave to his disciples to not give up.

Many scholars say this as a reference to “the last judgment” which they place at the end of history. Does scripture ever say this? Does the Bible even call it The Last Judgment? I think not. This judgment passage is contextually set in the coming of Jesus: “when the Son of Man comes . . . .”

Who are the people of these two groups?  They are certainly not us today!

These represent people who had claimed to follow Jesus. Both ‘sheep’ and ‘goats’ were in the ‘sheepfold’ of the ekklesia. But when “the chief shepherd appears (his coming) who knows his own sheep and calls them by name” (John 10:27), he could easily separate the sheep from the goats.

Of course, Scripture teaches that all people who ever have been or shall be in the world will be judged. But what is described in this passage and demanded by the context, only concerns the many 1000’s who had  opportunity to react to Jesus’ words or to the ministry of ‘his brothers’ before his return (see John 1:11f).

So just who are ‘the least of these brothers of mine’ who are represented in this parable?

Consistently throughout the Gospel of Matthew, these are those who do His Father’s will (e.g., Mat 12:49-50). It refers to those who carry the good news of the Kingdom of God, Jesus’ disciples, His representatives, from the greatest to the least. Thus He told the disciples (Mat 10:1-42), not to take provisions with them but to rely on the hospitality of those who would receive them in His name. He ends declaring, “And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward.” (Mat 10:42) Not just the ‘least’ but ‘anyone’!

See Hebrews 2:11,17: “He is not ashamed to call His own ‘His brothers”. Note also Acts 9:4-5 where Jesus identified with persecuted believers saying to Saul “I am Jesus, whom you are persecuting.”

It is a serious error to teach that Jesus in this parable meant the poor and disadvantaged. Of course, Jesus’ people are called to render help to anyone in need. Paul put it well: “So then, while we have opportunity, let’s do good to all people, and especially to those who are of the household of the faith.”

Jesus spoke these words on the Mt of Olives that day, to encourage the disciples, reminding them of the sufferings and persecutions they would endure (Mat 10, 24:9-13). In the days to come, many would come to their aid when they are imprisoned, thirsty, homeless, naked, etc. The Book of Acts and the apostles’ letters record numerous instances of this. Likewise many would reject them and even persecute them.

Take away: Be encouraged in following Jesus and be active supporting those who are His representatives!

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Jesus’ Return–When, What Do You Expect?

Posted on 31/01/2023 | 5 comments

Did you know this? Jesus prophesied to his disciples many awesome, enormous, life-changing events would take place within the lifetime of his Jewish contemporaries: Truly I say to you, this generation will not pass away until all these things take place. (Mat 24:34) ‘All these things’ included:
the once ever, terrible great tribulation
the destruction of Jerusalem and the Temple, judgment on the very heart of Judaism
the awesome appearing of the sign of the Son of Man (Jesus) in the sky
the mourning and distress of the tribes (i.e., the Jews) of the land (i.e., Judea)
the unimaginable sight of the Messiah coming on the clouds with power and great glory. (24:30)

What then did those apostles expect from those words of Jesus spoken on the Mount of Olives that day?

The letters of the NT bear consistent statements showing that they believed Jesus’ return was close, coming within the lifetime of many, just as he promised. Dozens of statements by these authors demand a change in our thinking. Here are just a few: Acts 2:14-20; 1 Cor 10:11; Heb 1:2, 9:26, 1 Pet 1:20. All these texts limit them to the first century. Peter wrote “the end of all things was at hand” for him and his readers (1 Pet 4:7). John insisted that it was the “last hour” (1 John 2:18).

I have some questions to ask you if you are still waiting for Jesus’ return.

First. If his coming was close for them, how can it be close for you, 2000 years later on? That’s nonsense!

Second. Were Jesus and the writers of the New Testament mistaken? Yes? No?

Third. Just what are you expecting to experience at the return of Jesus? The end of the world, history, time?

    Look. That is a man-made idea. The ‘end’ or ‘last days’ in the NT refers to the end of an era, an age, not the end of time or the end of the world! This is a terrible stumbling block to people reading and understanding the meaning of Jesus’ words. The original text is not confusing or unclear about the meaning of ‘end’. The Jews thought in terms of ‘this age’ and the ‘age to come’ (e,g., Mat 12:32).

    Fourth. Just what do you expect to see at the return of Jesus? A physical Jesus coming on the clouds?

      The NT teaches that He forever sits at the right hand of power, masked by dark clouds of glory and “who dwells in unapproachable light, whom no one has seen or can see” (1 Tim 6:16). Seeing him, John fell ‘like a dead man’ (Rev 1:17). Many assume he would be seen by human eyes and so then imagine he has not yet come. Deception! That’s another man-made idea. Now, we hear this absurd idea that at the end of the age, the earth /universe will undergo a radical renovation and the righteous of the ages, physically resurrected from the dead, will live on this “restored” earth. Is that what you believe? Where is the Biblical evidence?

      History tells us what was actually seen by people in the first century, AD66:

      A star resembling a sword; a comet for a whole year; At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour; a few days after that feast “Before sunset chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities.” Josephus, Jewish Wars, b.6, 9, 3.

      The Roman historian Tacitus reported “There had been seen hosts joining battle in the skies, the fiery gleam of arms, the temple illuminated by a sudden radiance from the clouds. The doors of the inner shrine were suddenly thrown open, and a voice of more than mortal tone was heard to cry that the Gods were departing. At the same instant there was a mighty stir as of departure.”

      Now, I hear from people who just long to leave this planet, and to be free of bodies that are sick and broken. The mainstream news depresses people and news of loss, tragedy and WW3 threats can be overwhelming. Many are discouraged by the delayed Rapture. It’s 50 years since ‘The Late Great Planet Earth’ was published. Keeping the faith becomes more challenging for them each day. They cry ‘will Jesus EVER rescue us from this dreadful world gone haywire?”

      That’s why many believers have a negative mindset. That doesn’t help anyone. That’s why so many are so darkened in the mind focusing on the bad all the time, mocking those that see Jesus ruling for ever. All they do is proclaim the inevitable victory of evil. There is a dark veil over their mind. Their focus is on the evil in this world, and not on the glorious gospel and Kingdom of God which triumphs and is eternal.

      Do you reject scripture if it goes against your denomination? or have you been programmed to see things by “group think” within your evangelical tradition? Cognisant dissonance? Are you reading the NT as if it were spoken TO you and not the original readers in context? No. We must understand how the original audience would have understood the texts. But the purveyors of error insist that it was written to us, arguing that prophecies and events from the 1st century are to be fast-forwarded to our day! That’s nonsense, right?

      We need to change our thinking from bad teachings and this deadly escape theology, these ‘get me outta here’ attitudes. Doom and gloom. This may be difficult for many, I get it. Everyone needs to realise that we have been lied to—the greatest deception being about Jesus’ return. If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God (Col 3:1). That’s where He is right now and that’s where our victory lies! (Rev 1:5) Let’s start living joyously in the Kingdom of God!

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      ‘This Generation’ or That?

      Posted on 06/08/2022 | 2 comments

      Jesus said:

      ‘Assuredly I say to you, THIS generation will not pass away until all these things take place’.

      Jesus spoke those unbelievable, riveting, unforgettable words directly to some of his disciples on the Mount of Olives, (Matthew 24:34, Mark 13:30, Luke 21:30).

      In these passages, the context demands that he was speaking to his disciples during the week before his death and resurrection. He was not speaking to us today. That is important.

      So which generation did Jesus mean? Taking the plain meaning of the text, Jesus was referring to his own generation—the generation of those he was addressing right there on the Mount of Olives.

      When we read in the gospels Jesus’ words, we are committed to accepting those words as true, right?

      But some scholars teach that Jesus must have meant some future generation—surely he could not have been referring to his own generation!

      Thus, irrationally and against all sound hermeneutical principles, they insist he meant an unknown, vague, future generation, and they change Jesus’ word from THIS to THAT!

      Why this strange interpretation? This departure from standard grammatical understanding.

      Why? Of course, they have to avoid the obvious meaning because they are dogmatically committed to a future return of Jesus. They cannot bear to believe he spoke of the relative closeness of his coming.

      Jesus prophesied to those disciples on the Mount of Olives, several things would have to happen before His hearers’ generation had passed away. These events included the fall of the Jerusalem temple –an astounding event, impossible for Jews to accept—but also that He would return.

      Yet many of the same scholars and teachers have no problem in accepting that Jesus spoke literally about the coming fall of the Jerusalem temple. They accept that as an historical fact. Seems like they feel they have the authority to change Jesus’ words to suit their doctrine!

      Think about that for a minute.

      If Jesus meant to say “that generation”, indicating a future generation, the writers would have used either the Greek word ekeinos or tote, and not the Greek hoytos. But they used the Greek word hoytos.

      Let’s look at these words more closely.  

      The Greek word ekeinos is overwhelmingly translated as that (99x) or those (40x) — i.e., a future generation. Also in the vast majority of cases the Greek tote is translated as then (149x) or that time (4x)— i.e., a future generation.

      Thus at Mat 24:10 Jesus says “And at that time (Grk tote) many will fall away, and they will betray one . . . .” And at Mat 24:30, he said “And then (Grk tote)  the sign of the Son of Man will appear in . . .” future!

      BUT the word hoytos is translated most texts by this (157x) or these (59x)—i.e., the present generation. For example, “This (hoytos) gospel of the kingdom shall be preached in the whole world . . . .” (Mat 24:14)

      So then, there is no logical reason to exclude the plain fact that Jesus spoke of his soon coming.

      Further, there is no doubt the disciples took Jesus’ words “this generation” to mean soon, at the door, at hand. They knew His coming was imminent, perhaps even in their lifetime. We see it in all their writings.

      Their letters in the N.T. frequently reflect their expectancy of a soon coming, though the hour and day were unknown. We read of their warnings, their urgency to proclaim the gospel of the Kingdom of God and their urgings for their readers to live righteously.

      Now let’s look at some instances of Jesus’ phrase this generation in the gospels, paying close attention to the context of each. You will see they consistently refer to the people alive then as Jesus spoke: See Matthew 12:41-42, 12:45, 17:17, Mat 23:35-36, Mark 8:12, 31:30, Luke 17:25, 21:30. That’s just a few.

      Mat 24:34f, Mk 13:30f, Lu 21:30f. NKJV. Assuredly, I say to you, this (Grk hoytos) generation will by no means pass away till all these things take place.

      In all three synoptic gospels! And all three carry the word assuredly! (Grk amen) and the affirmation that though heaven and earth could pass away, his words stand forever!

      So who would dare to change his plain words?

      To do so makes Jesus a false prophet or a liar!

      Conclusion

      In the Olivet discourse of Matthew, Mark and Luke, the generation named by Jesus can only mean the generation of people Jesus was addressing and this is consistent with the other numerous references of his using the phrase this generation.

      There is no logical or hermeneutical reason why we should not believe and accept that Jesus spoke literally about “all these things will come upon this generation.” (Mat 24:34).

      The letters in the New Testament frequently reflect the expectancy of a soon coming, though the hour and day were unknown. We read of their warnings, their urgency to proclaim the gospel of the Kingdom of God and their urgings for their readers to live righteously.

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      What does ‘This Generation’ mean?

      Posted on 29/05/2022 | 1 comment

      Jesus said: Assuredly I say to you, this generation will not pass away until all these things take place.

      Jesus prophesied these unforgettable words to four of his disciples on the Mount of Olives as recorded in Matthew 24:34, Mark 13:30 and Luke 21:30.

      It is critical to understand which generation Jesus meant. Taking the plain meaning without any bias, Jesus was referring to his own generation—the generation of his listeners there on the Mount of Olives.

      But some scholars say Jesus must have meant a future generation. 

      Some others insist that Jesus meant the word “race”,  i.e., the Hebrew race. They reason that because the Hebrew race remains today, the coming of Jesus has not taken place, putting his coming far into the unknown future.

      These scholars avoid the obvious meaning in the context of the gospel, dogmatically committed to a future return of Jesus, instead of simply accepting that Jesus spoke of the relative closeness of His coming.

      Jesus prophesied to those disciples on the Mount of Olives, that He would return before His hearers’ generation had passed away. Yet many of the same scholars and teachers have no problem in accepting that Jesus spoke literally about the coming fall of the Jerusalem temple.

      So then there is no logical reason to exclude the plain fact that Jesus spoke of his soon coming.

      Further, there is no doubt the disciples took Jesus’ words “this generation” to mean soon, at the door, at hand. They knew His coming was imminent, perhaps even in their lifetime. We see it in their writings.

      Their letters in the N.T. frequently reflect their expectancy of a soon coming, though the hour and day were unknown. We read of their warnings, their urgency to proclaim the gospel of the Kingdom of God and their urgings for their readers to live righteously.

      They knew Jesus warned them to get the Kingdom proclaimed in the towns of Judea before His coming (Matthew 10:23).

      Check these references out for yourself: Rom 13:11-13, 1 Cor 10:11, Phil 1:6,10, 1 Thes 1:10, 4:17; 2 Thes 1:7; 2 Tim 3:1; Heb 1:2, 9:28, 10:29; Jas 5:3; 1 Pet 1:5, 7-9, 13, 17, 20; 2 Pet 3:3; Jude 19).

      Now let’s look at only a few instances of Jesus’ phrase this generation in the gospels, paying close attention to the context of each. You will see they consistently refer to the people alive then as Jesus spoke.

      Mat 12:45. . . the last of that man is worse than the first. Even so shall it be also unto this wicked generation.

      Mat 12:41-42. The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented. . . The Queen of the South will rise up with this generation at the judgment. . .

      Mark 8:12. Why does this generation seek . . sign? Truly I say to you, no sign will be given to this generation.

      Mark 8:38 : “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels”.

      Jesus warned people in that crowd that some of them, this generation, will be alive ‘when He comes in glory!  He said this generation not that generation.

      Luke 17:25. But first he must suffer many things and be rejected by this generation.

      Mat 17:17. O faithless generation, how long shall I bear with you . .  

      Here he referred to the crowd who had no faith to heal.

      Mat 23:35-36. Assuredly, I say unto you, all these things will come upon this generation.

      That phrase is repeated in Mat 24:34, Mark 31:30, and Luke 21:30.

      Mat 24:34f, Mk 13:30f, Lu 21:30f. NKJV. Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but My words will by no means pass away.

      In all three synoptic gospels! And all three carry the word assuredly! (Grk amen) and the affirmation that though heaven and earth could pass away, his words stand forever!

      So who would dare to change his plain words?

      In Mat 23 we read Jesus’ savage attacks on the Jewish ruling elites of that current generation: Woe to you, scribes and Pharisees, hypocrites!  Then after the 7 woes, we read verses 31-36:

      Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers’ guilt. Serpents, brood of vipers! How can you escape the condemnation of hell? Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. Assuredly, I say to you, all these things will come upon this generation.

      Further, this particular generation was condemned to such a great extent, that Jesus warned those weeping women as He was led to the cross saying: Weep not for me but for yourselves and your children . . . as he knew what terrible times they would face (Luke 23:28).

      Conclusion

      In the Olivet discourse of Matthew, Mark and Luke, the generation named by Jesus can only mean the generation of people Jesus was addressing.

      We can see that this is consistent with the other numerous references of his using the phrase this generation.

      There is no logical or hermeneutical reason why we should not believe and accept that Jesus spoke literally about “all these things will come upon this generation.” (Mat 24:34).

      The letters in the New Testament frequently reflect the expectancy of a soon coming, though the hour and day were unknown. We read of their warnings, their urgency to proclaim the gospel of the Kingdom of God and their urgings for their readers to live righteously.

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      Olivet Discourse: Matthew 24:31-39

      Posted on 06/03/2022 | Leave a comment

      Continuing our close look at the amazing account of Jesus answering the questions of His disciples.

       31. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the heavens to the other.

      • Angelic sending and gathering: there is no time reference given here and it does not have to follow that this gathering of the elect applies only at the time of the events described in v.30. Such angelic activity can continue as God gathers His elect from all places worldwide.
      • Trumpet: See Isa 24:12b-13: ‘you, O Israelites, will be gathered one by one. In that day the great trumpet will sound . . .’
      • Angels gather: a spiritual gathering; Jesus foretold a new ‘nation’ (Mat 21:43, 1 Pet 2:9)

      reflected in the heavenly Jerusalem of Heb 12:22ff and Eph 1:20, 2:6 which continues today.

      • Alternatively, the Greek word ‘angelloi’ messengers, could instead mean the apostles and witnesses who spread the gospel everywhere, so gathering the elect—foretold in Isa 11:12.
      • Note John 11:48-52 where high priest Caiaphas prophesied four things: ‘that one man die for the people, that the whole nation not perish, that Jesus was about to die for the nation, and that ‘Jesus would gather together into one (nation) the children of God.’ Extraordinary!

      32-33. “Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, know that He is near, right at the door. 

      • Fig tree parable: Just as tender branches and the appearance of leaves are two signs that summer is near, so you (these hearers) know (Greek ginoskete usually translates ‘know’), thus to ‘see’ with understanding. He has foretold of several things—all these things.
      • when you see: (Grk ideti) does not necessarily mean ‘see’ with eyesight but ‘know.’ You see?
      • all these things: some say there could be centuries between earlier events and his coming—but the text uses the phrase all these things (Greek, panta tauta) following one after another as we saw; the discourse is a unity as Jesus answers the disciples’ ‘when’ question.
      • Jesus explicitly told them ‘you too, when you will see all these things’. How can that be possible unless they or some of these hearers are still alive when he comes?
      • near, right at the door: The word near, Greek ‘eggus’ and the phrase ‘right at the doors’ strongly implies imminence. It is beyond absurdity to insist on a 2000 plus years gap. An event cannot be near for 2,000 years, nor it can it be near 2,000 years ago and “at hand” today. Let us put ourselves in the disciples’ shoes! It cannot be sincerely held that God’s avenging judgments on the Jews of that generation would be delayed for 2000 years. See Hebrews 8:13:  ‘When He said [Jeremiah 31], “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready [Grk eggus = near, imminent] to disappear’. So when does it totally disappear if when this was written it was still somewhat present? Did not our author think ‘very soon’?

      34. Truly I say to you, this generation will not pass awayuntil all these things take place.

      • Truly: Jesus again uses the word amen, assuredly, as if to say ‘you just won’t believe this’.
      • This generation: To attempt to put the parousia in the future some scholars say Jesus meant ‘that generation’, i.e., an unknown future generation which is meaningless. As we saw above (v.25), Jesus warned the disciples of his generation beforehand so they would be prepared.
      • all these things: There will be some still alive who will ‘see’ (know) what He described take place; this includes His coming and indicated how soon He would come.
      • This phrase all these things (panta tauta) is identical to that in the previous verse.  
      • Many commentators and writers have been unable to accept these words of Jesus and plead many different and fanciful explanations, e.g., “generation” means Jewish race, not contemporaries. This dishonours Jesus’ integrity and causes many to stumble and doubt the veracity of the scriptures. Many people from atheists to Moslems have claimed Jesus was a false prophet because they take his words literally, while many brainwashed Christian teachers today find ways around His plain speech because of set, preconceived doctrine. Some modern scholars, thought Jesus made a mistake. Even C S Lewis misunderstood Jesus’ words, assuming He spoke of the end of the world. See his book of essays, “The World’s Last Night”. Harvest Books; (Nov 4, 2002).  
      • What hermeneutical keys can be validly used to show Jesus’ meant a future “final state”?
      • What meaning naturally, logically, arises from our Lord’s prophetic statement? These disciples took His words literally; they knew he meant what he said and said what he meant.
      • Those who cannot take this literally, also stumble over Matthew 10:23b and Matthew 16:28.
      • Millions who can’t believe Jesus came unseen to the human eye, yet believe in the sure and current presence of the Lord Jesus in their spiritual lives—they ‘see’ his presence by faith!

      35. Heaven and earth will pass away, but my words will not pass away.

      • This sovereign, emphatic declaration emphasises the importance, plainness and certainty of all His words including v.34, where the phrase “pass away” is used and repeated by Jesus here. One day heaven and earth as we know it will pass away but Jesus’ words remain forever and ever just as Psalm 119:160 says of God.
      • The Bible has an eternal perspective—past, present and future. And those who trust and follow Him will find themselves part of the future ages with the Lord forever, incorruptible, not a mere 1000 years on a corruptible, earthly, fleshly, Jewish world as taught by many.

      36.But of that day and hour no one knows, not even the angels of heaven nor the Son but the Father alone. 

      • That day and hour: Jesus could not give the disciples, who had asked ‘when?’ (v.3), the day or hour, but only its certainty. He did not use the plural ‘days’ as if it could be serialised, split up. Nor did he say ‘of that century and year’ as if it was far in the distant future.
      • This is the dramatic climax of ‘all these things’ Heinrich Meyer wrote in his 1832 critical commentary: “That the second advent itself is intended to be included is likewise evident from Mat 24:36, in which the subject of the day and hour of the advent is introduced”.

      37-39. For the coming of the Son of Man will be just like the days of Noah. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. 

      • They did not understand until it was too late and they were the ones taken away in the Noah account—those not believing and watching were taken while just eight were saved.
      • The coming: Greek is ‘parousia’: a better translation is ‘presence’ or ‘visitation’, a period, not an action (verb). This parousia will be a devastating judgment on fleshly Israel and importantly, the confirmation of the New Covenant, a new creation.
      • Jesus likens what is coming on the unbelieving Jews with the enormous wrath upon people of Noah’s day: Heb 10:28-30 makes it clear that for anyone to regard as unclean the blood of the new covenant has insulted the Spirit of grace will bring ‘much severe punishment’ about to come on this evil and unbelieving generation who rejected and killed their Messiah.
      • His coming will be just like the Noah visitation—there was no visible physical presence of God then, nor at any of the other judgment events recorded in the Old Testament.

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      The Olivet Discourse: Matthew 24:1-9

      Posted on 23/02/2022 | Leave a comment

      Let’s begin our journey through Matthew chapter 24. Did you read Matthew chapters 21 to 23 to get the overall context–the lead up to Matthew 24, the Olivet Discourse?

      1. Jesus came out from the temple and was going away when His disciples came to point out the temple buildings to Him.

      the temple buildings: Mark (13:1) notes that one of the disciples exclaimed “Teacher, what wonderful stones and what wonderful buildings!” This complex took 46 years to build (John 2:20) and was one of the wonders of the ancient world. It was built of stones weighing up to 400 tons and was capable of accommodating up to one million people. Think about that.

      2. And He said to them, “Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down.”  

      • Truly: Amen!Jesus often used this word when about to say something extremely surprising and unbelievable—as if to warn them they were about to be shocked—see v.34. And so this event was the most shocking and tumultuous thing any Jew could imagine would happen. This struck at the very heart of Judaism, their religion, God’s house. This was unimaginable, incredible, beyond belief.
      • you: 2nd person, plural—these disciples are specifically addressed here and throughout this discourse and not for people of future times. Jesus provokes these disciples to ask questions.
      • not one stone: The destruction of the temple will happen because it was now no longer God’s house, but ‘desolate’ (Mat 23:38) and by then Jesus would have made the sacrifice once for all (Hebrews 10:9, 12, 14, 18). See also Jesus’ words recorded in Luke 21:24. The Roman army under Titus destroyed the temple in 70 AD along with the city of Jerusalem.

      3.  As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things happen, and what will be the sign of your coming and the end of the age?”

      • on the Mount of Olives: After ascending the mount they would have a clear view of the subject of Jesus’ shocking prophecy.
      • privately: Mark wrote that Peter, James, John and Andrew were present (Mk 13:3). Luke identified the questioners as ‘they’ who were some of those who admired the temple area (Luke 21:5-6). Jesus spoke these words to people in his generation, not future generations.
      • So the disciples had two questions for Jesus: a ‘when’ question about the destruction of the Temple buildings, and a ‘what’ question about ‘his parousia’ and ‘the end of the age’ which are inseparably bound in one sign (singular) to come.
      • coming: (Grk ‘parousia’) means ‘presence’, a period, a state, not an action—Strong’s G3952. The word implies a visit or visitation and this one is of judgment and wrath. It is also for His people a coming to be present with them—God with them! Abiding in us!
      • age: Grk aionos, not ‘kosmos’ world as in KJV. This is about the end of an age, the Mosaic age, the old covenant age—here and in the other occurrences of this phrase in this discourse. See 1 Cor 10:11—Paul wrote about his age which was already at an end. Hebrews 9:26 says ‘Jesus appeared at the end of the age, to put away sin.’  Jesus first coming was a past event, marking the beginning of the end of a period, the end of the Jewish or Mosaic age.
      • The term ‘the end’ is repeated in vs. 4, 13, 14, so it is critical to know what is meant by ‘end’.
      • Their questions used the terms ‘parousia’ and ‘end of the age’ as Jesus had already taught the disciples about his coming and the replacement of the current age (see Mat 16:27-28).
      • The discourse that follows vss.4-36 must be seen as Jesus answering the disciples’ two questions—when these things will happen and what will be the sign of His presence. The central issue is Jesus’ coming in judgment on Israel and the Temple which no longer was fit for his presence among them and his parousia (presence) among a new ‘nation’ of the elect.   

      4. Jesus answered them “See to it that no one misleads you.

      • Jesus warned them—they were likely enough to be misled. We can be misled too if we think these words are addressed to us!

      5. For many will come in My name, saying, ‘I am the Christ,’ and will mislead many.

      •  The times were awash with end-of-age and coming of Messiah beliefs, Josephus talks about these in his Jewish Wars 9:3’.

      6. You will be hearing of wars and rumours of wars. See that you are not frightened, for those things must take place, but that is not yet the end.  

      • Today end-time preachers use these texts to frighten people that his return is near. But It is clear Jesus was prophesying here to his disciples, not to 21st Century readers. It is nonsense to hold that what was ‘near’ for these disciples (‘you’) can be ‘near’ for us today.
      • At the Jewish council, Gamaliel mentioned uprisings led by Theudas and Judas of Galilee (Acts 5:35-38).
      • Jesus here dealt with the ‘when’ question and continues this until at least verse 15.

      7. For nation will rise against nation, and kingdom against kingdom, and in various places, there will be famines and earthquakes.

      • nation against nation: See Josephus Jewish Wars, b. 6, 9:3. Coffman concludes “Such things as famines, wars, and earthquakes seem to have been multiplied during that period”. Also Albert Barnes Commentary
      • earthquakes: John Gill comments that “at Crete, and in divers cities in Asia in the times of Nero: particularly the three cities of Phrygia, Laodicea, Hierapolis, and Colossae; which were near to each other, and are all said to perish this way, in his reign.”

      8. But all these things are merely the beginning of birth pangs.

      • birth pangs: Jesus had spoken to these disciples of ‘the regeneration (Grk, ‘paligenesia’= rebirth, renewal) when the Son of Man will sit on His glorious throne (Mat 19:28, Luke 22:28) as pictured in Daniel 7:13-14, and following his ascension into heaven (see Acts 2:33-36)—not in any worldly ‘millennium’ as taught by many endtime teachers. These disciples will live through all these things—this is just the beginning of birth pangs.
      • But they are not to fear, as something much, much more heavenly and serious will happen.
      • Jesus continues warning them not to be misled. Political conflicts, famines and earthquakes have been commonly reported in history and preachers then and today have often used current troubles in to convince hearers of the imminent end of the world.

      9. “Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.

      • Then:here is one of several time stamps e.g., v.10, which show that the narrative is a unity.
      • Deliver you: Jesus was prophesying to those who asked the questions not to us today. This was part of the disciples’ inevitable sufferings “because of My name” we find recorded in Acts and epistles and foreshadowed in Mat 23:34.
      • Tribulation: The word tribulation or suffering is used multiple times in the NT, and here is not connected to the “great tribulation” Jesus would refer to in v.21.
      • all nations: Strongs 1483 (ethne); better translated ‘multitudes’ including Jews and Gentiles.

      To be continued . . . .

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      Simplicity: Hold fast what you received

      Posted on 30/01/2017 | 3 comments

      How simple it all is!

      But so much has been added to the simplicity of Christ and as a result, that simplicity has disappeared.

      In robbing us of that simplicity and embracing instead the religious ideas of human thinking, what has not been given to us, we have lost just about all.

      I invite you to consider with me the utter simplicity of what was revealed to the first communities of Jesus.

      For starters, consider these words from the mouth of Jesus to believers recorded for us in the book, Revelation.

       “To the angel of the church in Ephesus . . . . . ‘You have forsaken the love you had at first. Consider how far you have fallen! Repent and do the things you did at first.’” Rev 2:4-5.

      “I say to the rest of you in Thyatira ‘I will not impose any other burden on you, except to hold on to what you have until I come.’”  Rev 2:24-25

       “To the angel of the church in Sardis write  . . . . . . ‘I know your deeds; you have a reputation of being alive, but you are dead.  Wake up! Strengthen what remains and is about to die, for I have found your deeds unfinished in the sight of my God.  Remember, therefore, what you have received and heard; hold it fast, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you.’”  Rev 3:1-3.

      And “To the angel of the church in Philadelphia . . . .  ‘I am coming soon. Hold on to what you have, so that no one will take your crown.’” Rev 3:1, 11

      Consider also these words from the pen of apostle John . . .

      Let what you have heard from the beginning abide in you. If what you have heard from the beginning abides in you, you will abide in the Son and the Father. 1 John 2:24

      Need I comment?

      Dare I comment?

      If you have ears to hear, then please join me in hearing, that is, obeying.

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      One Together in God and His Christ

      Posted on 06/05/2016 | 2 comments

      Having prayed to the Father first for his disciples that they may be one “as We are”, Jesus then prayed for “those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me (John 17:20-23). He therefore prays for you and me —we believers are included in His prayer and ongoing intercessions!

      So what is He praying for us, we who have believed in Him through their word? The answer follows with some staggering ‘purpose clauses’. In this post, we look at the first of these.

      That they all may be one, as You, Father, are in Me, and I in You;

      This is the same request he made for the original disciples: that they may be one “as we are”, the Father in Jesus and Jesus in the Father. This is undoubtedly the will of God for you and me, for all followers. Nothing has changed, though we have changed and not for the better.

      We are thus connected to the original disciples in the Spirit by the same will of God in Christ! We are meant to be together with them, immersed in the Father, Son and the Holy Spirit. No change!  There is no change in covenantal privileges and responsibilities from them to us despite the passage of 2000 years. We live in the fellowship of the saints!

      This awesome connection, oneness, S. Paul calls the Body of Christ. Jesus calls it My ekklesia.

      This is of critical importance in how we understand our relationship with other believers, and how we look at ekklesia. That’s the original word used and badly translated into English as church, where it comes across as a religious concept. The word ekklesia in the original simply meant a gathering of people for a purpose. It had no religious connotation whatsoever. None.

      The only ekklesia that is actually of God is the one Jesus is constructing—Matthew 16:18. Humans cannot build this. And we must not try. We are not commanded to do so.  And yet we fail to do what we are instructed—to bring in the harvest, to teach others to be disciples, to love one another and to be ONE together as You, Father, are in Me, and I in You.

      But we can be so busy trying to help Him build churches, we fail to experience the glory He wants to display in us. He, not us, is the Architect and the Builder of His ekklesia. We are together members of His glorious Body, the living stones in this spiritual building. Together in Him.  ONE.

      And in this glorious fellowship, this temple of God, we are to be one together. One not many.

      Jesus’ prayer for you and me, all believers, constantly before the Father, is for our oneness. Do you see that excludes so much activity taken for granted in today’s religious organisations? Thus denominational exclusiveness is a grave error. Control of others is anathema. Selfishness, vainglory, hatred, self-righteousness, arguments, self-justifications, dogmatism causing splits, must all be thrown out.

      When we are united together in actually doing what he has commanded—rather than what our precious theology or doctrines or opinions or religious organisations want—when we are abounding in the actual work of the Lord, filled with the Holy Spirit, bearing witness to Him, participating in the making of disciples, reminding, teaching, urging, persuading, encouraging others—in our joy and gladness in serving Him and one another, we leave behind those obstacles to oneness.  We forget our own agendas in favour of His agenda—our ONENESS.

       

      It’s not about you. It’s not about us. It’s all about the Father and His Christ. Right?

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      BLIND GUIDES

      Posted on 21/02/2016 | 6 comments

      Jesus’ disciples usually had to hold their breath as their master kept pulling down the teachings of the religious leaders, as we read in the gospel narratives.

      “Here he goes again … what will he say this time?” they might have been thinking, as they braced themselves to his scathing denunciations.

      Matthew 15 records Jesus’ devastating criticism of the leaders and teachers of the Jewish Law in one of these confrontations. These men were the backbone of First Century Judaism and were the ones to whom the ordinary people in the villages of Israel looked for guidance. Jesus had torn strips off them for their adherence to human traditions which obscured or even nullified the true meaning of the word of God. The disciples, anxious to maintain religious diplomacy and not rock the boat, came to him and anxiously asked,

      “Do you know that the Pharisees were offended when they heard this?”

      Then there is this truly unexpected reply from Jesus, ignoring their concerns (as he does so often) . . . .

      “Every plant that my heavenly Father has not planted will be pulled up by the roots. Leave them; they are blind guides. If the blind lead the blind, both will fall into a pit.”   Mat 15:12-14 (NIV)

      Just imagine the ramifications of that!

      These men taught and practised many things which were like “plants that my heavenly Father has not planted”.  Remember, these were the teachers whose teachings and practices most closely resembled those who would follow Jesus. But the bottom line in the Kingdom of God, Jesus was bringing in is :

      Only what the Father has planted will survive

      If the Pharisees were blind guides, who was there left to guide the people? And who is there today to show us what the Father has planted?

      And who in our current world of 2016 then is not blind? We have countless teachers who will lead untold thousands to fall into a pit of destruction and lostness. Are you following a blind guide?

      Our guide must be Jesus. Jesus alone, and his Holy Spirit who speaks to us the things of Christ.

      Is your guide your favourite preacher or writer? Or the dogmas of your precious religious party? Or your accumulated assumptions about what God wants from you but which God has never planted?

      Many have decided themselves what to plant, what courses of action they will take, but have not heard from the Holy Spirit, from the Lord Jesus, who alone will show what the Father desires.

      If the King, is not your guide won’t you “fall into a pit”? If you are not hearing and obeying Him, then are you not obeying a different “father”, like the Pharisees were?

      What will be left of all our efforts and strivings if with all our good intentions, our futile plantings will be ripped out by the Father? Take care lest you assume what you are doing is from God.

      “We must examine ourselves to see whether we still are in the faith” warns the apostle Paul. What faith? He is referring to the deposit of truth and practice left to us by Jesus and his apostles. Nothing more, nothing less.

      We listen to what Jesus teaches, the living word of God, the voice of the Holy Spirit, and obey that, and not the vain traditions of men or what “life teaches us”. If your theology is not Jesus’ theology, cut it off. We must lead people into Jesus not into religious ghettos. Knowing Jesus. Loving him. Right?

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      A SOUND AND FULL GOSPEL

      Posted on 19/01/2016 | 2 comments

      Sound doctrine must be encouraged right from the start for the newly baptised. That means the teaching of Jesus and the apostles recorded for us in the New Testament documents. An intensive approach is necessary until a foundation and unity in Christ is experienced to bring maturity and stops the person being tossed around by every wind of doctrine. Ephesians 4:1-16 says it all.

      The Gospel is enough if it is the full message and based on sound apostolic teaching.

      Paul’s letters are packed with warnings to people about losing what has been given at the start. It’s a constant theme. also Peter’s and James and John. The lot.

      Sound doctrine in Jesus must replace everything else. Must replace all the additions and sacred cows that have gathered momentum and weight and accumulation by teachers in Christendom and away from the simplicity of Jesus and life, oneness and love centred only in him.

      But what tends to happen amounts to adding to what people have already learned.

      No. We must start from scratch—from Jesus only. That’s what the first disciples had to do. That’s what we must teach— the New Covenant and what that means, and stress its importance—the simple teaching of who we are in Christ—new men and women—who walk not after the flesh but after the Spirit. Cant serve two masters.

      You cannot live the New Covenant life in Jesus’ blood while remaining in some other covenant, like a covenant of Churchianity or of a man-made organisation, or of a denomination—or one of your own choice.

      The whole understanding of doctrine in current historic Churchianity is sick, stuck in a kind of poor renovation of Old Covenant shadows, yet fraught with splits, competitiveness, unbelief, envy, lust for power, desire to make a name for ourselves  . . . . . .

      For example, what did Jesus teach about “the church”? Nothing. Just 2 passages in Mathew alone which today do not have the meaning anywhere near what he meant.

      Instead Christendom is all about this imported c….. word.

      Most people have no idea what the original Greek word (ekklesia) means because its translation to c….. in all English bibles is religious, Romish, worldly, even pagan.  Jesus gave NO command about forming churches. Instead he told us to love one another and sure, that means togetherness, yes. It means caring, service, sacrifice for others, being servants and above all, loving one another. Gathering like they did originally.

      He told us to make disciples, heal the sick, set the oppressed free, love one another, lead a holy life, receive the Holy Spirit, walk in the Spirit . . . . . . . . . .

      Christendom and its micro offshoots continue to do what he did not command and ignore what He DID command.

      Christendom is in most places, a mere shadow of the Old Covenant—and without even the wonderful glory of the Old Covenant. The Old Covenant is a shadow of the New Covenant. But we have made the Old Covenant look by comparison far more glorious than what we see today—at least it had a supernatural glory.

      The apostles declared that the glory of the New Covenant makes the old look a mere shadow. New Covenant life makes the old seem to have no glory at all says Paul (see 2 Corinthians 3).

      You and I must start obeying the sound doctrine of the new covenant! Today.

      No time to lose.

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