Spiritual regeneration results in eternal life. That is the great truth of Scripture in chapter three. Chapter two of John ends with a description that Jesus knows the heart of every man and that He "had no need that anyone should testify concerning man, for He knew what was in man" (John 2:23-24). And what was in man was evil always (cf ). Man needs to be changed; he needs to be spiritually reborn.
This regeneration does not come by any means of man by or in himself, but rather by an external agent – God. And although all three persons of the Godhead participate in this regeneration, John concentrates in the early chapters upon one person of the Godhead and defines the means by which one is saved – by believing in His name; by believing in Jesus Christ, the Anointed Savior. The apostle John puts it this way, "But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1:12-13). And it is chapter three that John provides the teaching of being born again – born of God.
The New Birth
John's gospel presents the doctrine of one who is born again by first presenting the miracle of turning water into wine. A fundamental transformation of pure water into a joyful drink suitable for the wedding occasion illustrating the point that Jesus had both the power and authority to perform the impossible when asked. The purpose for the miracle is said to manifest His glory; and His disciples believed in Him (2:11).
From this miracle and after cleansing the Temple, John moves to telling the story of Nicodemus. Nicodemus was a "man of the Pharisees," probably a member of the Jewish ruling council called the Sanhedrin, a teacher, and the Talmud lists him as being the fourth richest man in Jerusalem. He comes to Jesus by night and although he comes by himself, it is clear that the Jewish leadership sent him as he tells Jesus "Rabbi, we know You are a teacher come from God; for no one can do these signs that You do unless God is with Him" (John 3:2).
It is at this point that Jesus leads the conversation. Nicodemus does not get a question in before Jesus says, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God" (John 3:3). Nicodemus responds with the question "how can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" (John 3:4).
Next, Jesus defines what it means to be born again. He does this by defining a Spiritual rebirth, meaning a heavenly birth that involves the work of the Holy Spirit. He then turns to an illustration from nature – the wind, ending with an illustration from the Old Testament – the bronze snake. This illustrative teaching style continues throughout the book of John. That is, Jesus will present a theological teaching and do so with an accompanying relevant miracle. But before John moves to the miracles, Jesus has to define what it means to be born again and the reason why He came – to be the suffering servant who had to die on the cross.
The Need For Being Born Again
Jesus tells Nicodemus, "Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God" (John 3:3). This statement presents the reader with the ultimate exclusive presentation of the born again or new birth requirement. Notice the statement also speaks of the realm of the kingdom of God. There are two things to define; the new birth and the kingdom of God.
The Kingdom of God.
The kingdom of God is a distinctly Jewish thing. John had just given a presentation of John the Baptist's ministry of baptism and his testimony "this is He who baptizes with the Holy Spirit" (1:33). John the Baptist's message was "repent for the kingdom of God is at hand" (Matt 3:2; cf., Mark 1:14-15). John's message of repentance (Gr. metanoeo "to change one's mind") reflected the fact that the Jews were collectively in a state of apostasy and needed to line up correctly with Scripture instead of tradition.
"The concept of a coming kingdom was well known in Old Testament Scriptures. But the idea that repentance was necessary in order to enter this kingdom was something new, or at least it seems new to them, and it became a stumbling block to many Jews. They thought that as children of Abraham they would automatically be granted entrance into Messiah's kingdom." (Louis Barbieri, Bible Knowledge Commentary) This is what confused Nicodemus and to have Jesus reply with a new birth requirement really seemed to confuse him.
The kingdom of God has two phases; the first is a literal earthly reign of Christ for 1000 years. The second is the eternal kingdom in the new heavens and earth (Rev. 22:5). This kingdom has Christ present in His glory ruling with a rod of iron, meaning sin will be dealt with severely (Ps. 2:9; Isa. 11:1-5; Rev. 12:5; 19:5). His reign will be characterized by righteousness (Isa. 11:4-5; 32:1; 33:5). And as a result of Christ's righteous reign there will be peace (Isa. 2:4; 11:6-9; 32:18), a full knowledge of the Lord (Jer. 31:34), universal worship of the Lord (Isa. 2:2-4; 11:9-11; Ezek. 20:40-41; 40:1-46; Zech. 14:16), and fullness of the Holy Spirit (Joel 2:28-32).
The Jews understanding of who will enter the kingdom is clearly one of universalism, all Israel will be saved. The time of the kingdom will follow the Great Tribulation which will prepare Israel for the kingdom. Most Jews will die in the Tribulation but those who are left are called the remnant and all of them will enter the kingdom.
That is why they were confused concerning repentance and the requirement for a new birth in entering the kingdom. Jesus came the first time to be the suffering servant who came to be the Lamb of God who takes the sin of the world. The Old Testament spoke of this in Isaiah 53. He came the first time to die on the cross to take care of the sin issue. The next time He comes will come as King. They had forgotten the fact that all the Jews entering the kingdom were the faithful remnant and the requirement that all who enter the kingdom are born again. In John's terms, all who believe will be saved and conversely, "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18). In Old Testament terms believing in the Son of God and God are synonyms. That is one of Jesus' big points The Son and the Father have the same goal, honor is due both the Father and the Son (John 5:16-30).
Various Views of the New birth
Charts from Elmer Towns, 21st Century Biblical Commentary Series: The Gospel of John (AMG Publishers, 2002), pp. 30-31
There are some who believe that this is speaking of water baptism. That water baptism is required in order to be born again. This is an extreme view that misses the point altogether. I am not going to go through all the various points. I will, however, discuss the view I believe Jesus is teaching here.
The Method of the New Birth (John 3:5-13)
Jesus starts the explanation of His born again statement by describing the requirement of being born of water and of the Spirit.
I take "being born of water" as the natural birth for two reasons. First, the next verse seals the context, that is, "what is born of flesh is flesh" speaks of physical birth. The opening verses of the book describe this contrast between a physical birth and the spiritual estate of all men. "In him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it" (John 1:1-5). The word life here refers to physical life that Christ gives to everyone born, but not everyone has eternal life. All have physical life that Christ gives, but all lack eternal life and it is God who has to intervene in the believer causing a new birth that result in eternal life. Notice the play on words used here:
Nicodemus said to Him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" 5 Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." (John 3:4-6)
Notice the contrast between that which is physical - the flesh, and that which is spiritual. It is called a Jewish parallelism. That which is physical cannot penetrate the spiritual. They are two different realms. That is why man is made up of two parts the physical and the spiritual.
Another major point is drawn from the Greek word "born again" 'anothon' of verse 3. The word means "from above" and has as its root ano meaning "up," "upwards." This is not the common word for again (the common word is the Greek palin). The idea is either "born from above," i.e. born from heaven, or born up there (i.e. up in the womb) which is how Nicodemus seems to take it. But Nicodemus misses the point, Jesus does not mean born "up there," He means "born from heaven," or elsewhere "born of God," a common Johannine expression (cf. John 1:13; 1 John 3:9; 4:7; 5:1, 4, 18).
Being born of God, or the equivalent born of the Spirit, is the less controversial of all the interpretations. Almost everyone agrees that this refers to the Holy Spirit, and that this is speaking of a regeneration that is independent of man. This is the work of the Holy Spirit, a concept clearly taught in the Old Testament and related to the kingdom of God. For example, Ezekiel writes:
For I will take you from among the nations, gather you out of all countries, and bring you into your own land. 25 Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols. 26 I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh. 27 I will put My Spirit within you and cause you to walk in My statutes, and you will keep My judgments and do them. 28 Then you shall dwell in the land that I gave to your fathers; you shall be My people, and I will be your God. (Ezek. 36:24-28)
Clearly, regeneration is an Old Testament concept and the indwelling of the Spirit is a New Covenant promise.
The Holy Spirit's Indwelling in the Old Testament
The doctrine of the Holy Spirit in the Old Testament reached its height in the hope of the kingdom. It pointed forward to Kingdom life (Ezek. 36). But the indwelling of the Holy Spirit in the Old Testament was temporary. The Holy Spirit was given to a person in order for that person to carry out a task. It seems to have been temporary. For example, the Spirit of God indwelt Saul but departed (1 Sam. 10:10; 16:14). Another important point is that the Spirit's indwelling was independent of one's spiritual condition. In other words the universality of the depravity of man is well established and God moves in man to accomplish His work independent of whether man wants to do God's work or not (cf., the pagan Cyrus Isa. 45:1).
The indwelling of the Holy Spirit is related to the New Covenant (Jer. 31). The New Covenant is the blessing portion of the Abrahamic Covenant. The Abrahamic Covenant consists of a land, a seed, and a blessing (Gen. 12:1-15:17). Ultimately, fulfillment of the covenant is found in the Millennial Kingdom which has the land promise as the land of Israel, the seed promise as the nation Israel and the blessing as kingdom living in peace. The New Covenant defines a time when all Israel will worship the Lord in truth and God will give them a new heart and His Spirit. This is clearly given to Israel and clearly has not reached fulfillment yet (New Covenant cf. Ezek. 20:37; 37:26; Isa. 49:8; 55:3; 59:21; Jer. 31:31-34; 32:40-41; Ezek. 16:60; Matt. 26:28; Rom. 11:11-32; 1 Cor. 11:25; Heb. 7:22; 8:6; 9:15; 12:24; 13:20.
The Holy Spirit's Indwelling in the New Testament
The indwelling of the Holy Spirit is related to the New Covenant and as such finds its initiation at Pentecost in Acts chapter two as the mystery of the Church, that new organization of believers that is made up of both Jew and Gentile and forms a partial fulfillment of the New Covenant (or as some say initiation of it). For the complete fulfillment of the New Covenant involves the Millennial Kingdom as is clearly described in Ezekiel 36 and elsewhere.
The Holy Spirit and Regeneration
Doctrinally, the Holy Spirit is the means of regeneration. Just as with physical birth you are birthed, that is, you do not participate (Greek passive voice). So, it is also with the Spirit birth or regeneration. The same verb is used for both the born (Aorist passive) of water and of the Spirit.
Just as you cannot do anything about how you are born (verse 6 – Greek perfect passive), that is, it is complete and out of your control – you are a passive participant; where you are born, when you are born, what status you are born into and etc. So, it is with the spiritual birth as the same word is used for both in verse 6. The one being saved is a passive participant in the action. He or she is being saved by God. To further highlight the point, Jesus gives an illustration from nature – the wind.
Jesus' Illustration From Nature
Jesus gives an illustration of how this works by using a symbol that no one can control – the wind. The Greek word for wind, pneuma is the same word for "spirit" and "breath." Jesus says, "The wind [pneuma] blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit." (3:8)
Not only is this a play on words, but He means to describe the absolute hopelessness of mankind to save him or herself. Salvation is an act of God. Just as man cannot control or know where the wind comes from, so he cannot control his own salvation. God is the one who controls the wind (cf. Gen. 8:1; Ex. 10:13, 19; Ps. 135:7, & etc). Nicodemus should know the great wise saying from Ecclesiastes 11:5, "As you do not know what is the way of the wind, or how the bones grow in the womb of her who is with child so you do not know the works of God who makes everything."
But this illustration of the wind also serves to point to a very important millennial prophecy concerning all Israel – the prophecy of the dry bones of Ezekiel that God makes alive by the breath of God that comes from the four winds (Ezek. 37:9):
1 The hand of the LORD was upon me, and He brought me out by the Spirit of the LORD and set me down in the middle of the valley; and it was full of bones. 2 He caused me to pass among them round about, and behold, there were very many on the surface of the valley; and lo, they were very dry. 3 He said to me, "Son of man, can these bones live?" And I answered, "O Lord GOD, You know." 4 Again He said to me, "Prophesy over these bones and say to them, O dry bones, hear the word of the LORD. 5 "Thus says the Lord GOD to these bones, Behold, I will cause breath to enter you that you may come to life. 6 I will put sinews on you, make flesh grow back on you, cover you with skin and put breath in you that you may come alive; and you will know that I am the LORD." 7 So I prophesied as I was commanded; and as I prophesied, there was a noise, and behold, a rattling; and the bones came together, bone to its bone. 8 And I looked, and behold, sinews were on them, and flesh grew and skin covered them; but there was no breath in them. 9 Then He said to me, "Prophesy to the breath, prophesy, son of man, and say to the breath, Thus says the Lord GOD, "Come from the four winds, O breath, and breathe on these slain, that they come to life." 10 So I prophesied as He commanded me, and the breath came into them, and they came to life and stood on their feet, an exceedingly great army. (Ezek. 37:1-10)
What a profound illustration! Can you imagine Nicodemus' response "How can these things be?" What the teacher of Israel should have been searching is the prophetic Scriptures for the signs and sayings of the coming Messiah. But he missed the teaching.
Jesus' illustration from the Old Testament
With Nicodemus missing the teaching of the unknowable wind, Jesus moves to another illustration from the Old Testament. The illustration comes from the book of Numbers chapter 21 – the bronze snake. Jesus says to Nicodemus:
This story from Numbers 21:4-9 recounts the Jews who cursed God in their wilderness wanderings. They cursed the one who provided for them in the desert, who cared for their every need. So the story goes….
This was a hard saying. The people repented of their cursing God when He brought the snakes in to bite them and Moses prayed for them. Those who had been bitten by a snake were to look upon the bronze snake on a pole with faith to save them from death and were saved, and those who did not, died there in the desert. This story in the wilderness served as an important prophecy that Jesus will fulfill as He is lifted up on the cross to take the sins of the world upon Himself and anyone who looks upon Him and His death on the cross as a propitiation for their sins will be saved.
The word for lifted up (Gr. hypsoo) is carefully chosen. "It denotes not only a literal lifting up in space but also exaltation in glory" (F.F. Bruce, The Gospel & Epistles of John). This reflects the argument sandwiched between the two illustrations (3:11-13) concerning the one from heaven – the Son of Man who was lifted up on a cross, but also served to present exaltation to the One raised from the dead. This is the One who is from heaven and the only One who you can trust will save you, the One who gives you the gift of eternal life. So the saying:
"that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. 18 He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God." (John 3:15-18)
This story has to end here, for the theological discussion that follows possibly the most quoted New Testament verse has to wait for another full article. Truly God so loved the world that He gave Him only begotten Son, a gift to the world. Salvation, what those who believe in Him receive needs to be defined next time.
Monday, September 20, 2010
Posted by Scofield Prophecy Studies at 4:00 PM
Tuesday, April 13, 2010
Olivet Discourse (Matt. 24-25; Mark 13; Luke 21:5-36; 17:22-37)
In the previous article, the tribulation came with a woe. The picture of the woman in travail, the "beginning of sorrows," a woman giving birth reached its height in the Great Tribulation. Now, Jesus gives us the sign of the coming of the Son of Man – the Messiah.
The Coming of the Son of Man (24:27-30)
27 For even as the lightning goes forth from [the] east and flashes to the west, also in this manner will be the coming of the Son of man. 28 For wherever the corpse might be, their vultures will be gathered together 29 Moreover, immediately after the tribulation of those days, the sun will be darkened and the moon will not give off her light and the stars fall out of heaven, and the powers of the heavens will be shaken. 30 and then the sign of the Son of man will appear in the heaven. And then all the peoples of the earth will grieve and they will see the Son of man coming upon the clouds of heaven with power and much glory.
The coming of the Son of Man is described graphically as the lightning goes forth. Just as lightning travels across the sky so will be the Lord's return. His coming will be sudden, like a flash, glorious, powerful and unstoppable. The term Son of Man is a commonly used term for Christ by the Apostle Matthew (cf. 8:20; 9:6; 10:23; 11:19; 12:8, 32, 40; 13:37, 41; 16:13, 27, 28; 17:9, 12, 22; 18:11; 19:28; 20:18, 28; 24:27, 30, 37, 39, 44; 25:13, 31; 26:2, 24, 45, 64). Its root is found in the Old Testament and speaks of "the Son related to mankind" - a genitive of relation. The term is used of men (esp. Ezekiel) as well as the Messiah. It identifies Christ with mankind, relating Him to mankind, not only with an emotional and physical sense in His humanity as the incarnate God-in-the-flesh, but also in a judicial sense as He had to die as the representative of mankind! Another term, the "Son of God" speaks of Jesus' relationship to God, so we get the doctrine of the God-man, wholly God and wholly man - the unique Son related to God and the Son related to mankind.
He came in the flesh as the Son of Man, dying on the cross as a perfect representative of mankind, dying as a substitute for mankind, was buried and resurrected as the first fruits and for our justification (cf., Rom. 4:25). He will come again - that same One who died on the cross for mankind, will come again; so the term the Son of Man specifically identifies the one who will come again. His return will not be like His first coming in the flesh with the purpose of being the suffering servant (cf., Isa. 53), but rather as a Judge (cf. John 5:24-30), a conquering King (cf., Zech. 14:1-9; Rev. 19:11-16). His coming will involve great global astronomical events. Luke indicates that the event will also cause the sea to "roar" and will create a great panic on earth even causing men's hearts to fail, literally "breathing their last" (21:25-26).
With His first coming and death on the cross, the earth experienced a period of darkness (Matt. 27:45; Mark 15:33; Luke 23:44) and the earth shook (Matt. 27:51). How much more will the signs from heaven be magnified and the earth shake upon His second coming!
His coming is given direction, notice the raw Greek, "as the rising of the sun (the east) and shines until the setting of the sun (the west)," that is, He will return starting from the east and moving to the west. This is how the Old Testament relates His coming (cf. Ezek. 43:2).
For wherever the corpse might be, their vultures will be gathered together. Verse twenty-eight is strange and traditionally been a hard verse to interpret, but it clearly indicates the carnage of the Tribulation and death even from the very sight of His coming! The picture is that of a great number of bodies lying dead for the scavengers to feed upon. The picture is that of Ezekiel 39 and Gog:
And you, son of man, prophesy against Gog and say, 'Thus says the Lord GOD, Behold, I am against you, O Gog, prince of Rosh, Meshech and Tubal; 2 and I will turn you around, drive you on, take you up from the remotest parts of the north and bring you against the mountains of Israel. 3 I will strike your bow from your left hand and dash down your arrows from your right hand. 4 You will fall on the mountains of Israel, you and all your troops and the peoples who are with you; I will give you as food to every kind of predatory bird and beast of the field.
5 You will fall on the open field; for it is I who have spoken," declares the Lord GOD. 6 And I will send fire upon Magog and those who inhabit the coastlands in safety; and they will know that I am the LORD. 7 My holy name I will make known in the midst of My people Israel; and I will not let My holy name be profaned anymore. And the nations will know that I am the LORD, the Holy One in Israel. (Ezek. 39:1-7)
This description by God in Ezekiel moves to its height as the birds and animals feed upon the dead and is describes as a great sacrificial meal:
As for you, son of man, thus says the Lord GOD, 'Speak to every kind of bird and to every beast of the field, "Assemble and come, gather from every side to My sacrifice which I am going to sacrifice for you, as a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood. 18 You will eat the flesh of mighty men and drink the blood of the princes of the earth, as though they were rams, lambs, goats and bulls, all of them fatlings of Bashan. 19 So you will eat fat until you are glutted, and drink blood until you are drunk, from My sacrifice which I have sacrificed for you. 20 You will be glutted at My table with horses and charioteers, with mighty men and all the men of war," declares the Lord GOD. 21 And I will set My glory among the nations; and all the nations will see My judgment which I have executed and My hand which I have laid on them. (Ezek. 39:17-21)
It should be noted that the battle of God and Magog are usually place during the tribulation or someplace it at the start of the tribulation and not at the end of the tribulation. The great battle at the end of the tribulation is called Armageddon (Rev. 16:16). Since this description in Matthew is in response to the disciples question of when will the end come, Jesus replies with those things that must take place for them to watch for, as such, the battle of God and Magog will most likely be after the rapture of the Church and before the last three and a half years of the tribulation.
Moreover, immediately after the tribulation of those days, the sun will be darkened and the moon will not give off her light and the stars fall out of heaven, and the powers of the heavens will be shaken. The second coming of the Lord will be exhibited by the dramatic events of heaven. Some have taken this as "dramatic hyperbole," but there is nothing in the text to drive one to make this metaphoric. While Scripture does describe nations as stars, the context clearly defines the metaphor. Here, the context is clearly upwards to heaven and relates the event to the Lord return from heaven. This is a literal event – the sun will be darkened and the moon will not give off its light and stars will fall out of heaven. It is describing the glories of the sun, the lesser glory of the moon and the even lesser glory of the stars will make way for the supreme glory of heaven, namely, the glory of the Lord (cf. 1 Cor. 15:31).
The term the powers of the heaven will be shaken imply a fundamental change in the created universe. There was a period in earth's history when the sun moon and stars functioned in a different way. In the garden period there was a very different functioning of the sun, moon and stars. Again, after the fall, the sun, moon and stars seem to function differently, then again after the flood, season are established where the sun, moon and stars function differently. It appears that in the millennium there will be another dramatic fundamental change to the earth and the heavens as the glory of the Lord will come to the front.
Then the sign of the Son of Man will appear in the heaven. The "sign of the Son of Man" is not specifically given, just that it will appear or be brought to light in the sense of literally seeing with the eye or seeing with the mind. And since the direction is provided as from "in the heaven", most naturally, it will be literally seen by the eye. Most likely the sign will be His glory coming in the cloud! This, after all is the traditional expectation of His appearing. He comes in the cloud!
The result of this seeing is, all the peoples of the earth will grieve and they will see the Son of Man coming upon the clouds of heaven. All people groups, literally, "all the tribes of the earth will be cut [to the heart]." The Greek kopto means "to cut, strike, to beat one's breast for grief," so the usual translation to mourn or grieve. Those who are left on earth will grieve, most likely because they will have seen so much destruction, so much death, then, with the appearance of Son of Man, the Son of Righteousness will cut to the heart. And not only for their sins and their forsaking the Lord, but because of so much destruction, much like an end of a sequence of great battles where the blood flowed high, the exhaustion extreme, and the war is lost. The lamentation and grief "cuts to the heart" and the losing side beats their breast in grief.
Then the Son of man will come upon the clouds of heaven with power and much glory. When the Lord returns He comes in a cloud (cf. Ex. 24:15; 34:5; 40:35; Isa. 19:1; Ezek. 38:16) and His appearance will be in glory and power, His great strength will be clearly visible. Notice that His glory is described with the adjective "much," a magnified glory.
The Regathering of Israel (24:31)
31 And He will send His angels with a great sound of a trumpet and they will gather together his, the chosen ones, from the four winds, from the farthest bounds of [the] heavens to the farthest bounds of it.
When He returns, Israel will be gathered from the four winds. All Israel who is left will be saved. Angels are messengers of God, but too, they serve as divine attendants of God as Cherubim are said to defend His Holiness, while Seraphim surround the throne as they attend His holiness. The ministry of angels to the person Christ are extensive as Gabriel predicted His birth (Luke 1:26-38), but angels protected Him in his infancy (Matt. 2:13; 2:20). They ministered to Him after the temptation (Matt. 4:11) and strengthened Him at Gethsemane (Luke 22:43). They announced His resurrection (Matt. 28:5-7; Mark 16:6-7; Luke 24:4-7; John 20:12-13), and attended His ascension (Acts (1:10). They will attend His Second Coming (Matt. 25:21), as well as serve an important part of the regathering of Israel.
The trumpet will mark the blessed event. This is a trumpet blast of glad tidings not of war. A blast marking the regathering of the Jews back to Him. A fulfillment of the promise that "He will be their God and they will be His people" (cf. Jer. 30:22; Ezek. 36:28). A fulfillment of the Abrahamic, Land, Davidic and New Covenants comes to fulfillment with the blast of a trumpet. A satisfaction of the Feast of Trumpets which foresaw a Sabbath rest – God's chosen people will finally have a day of rest and peace.
The Parable of the Fig Tree (24:32-33)
32 But, learn the parable from the fig tree. When the tender shoot of him is arisen and a tender one, shooting out, you come to know that the summer [is] near. 33 And in this manner, you, when you see all these things, you know that it is near, by [the] door.
This parable communicates the certainty of the Messiah's coming. When you see the fig tree's shoots that means summer is near. As Dr. Wolvoord notes, "When the events described in the preceding verses occur, it will be a clear indication of the second coming of Christ being near. The sign in the passage is not the revival of Israel, which is not the subject of Matthew 24, but rather the details of the Great Tribulation which occur in the three-and-a-half years preceding the Second Coming." (John Walvoord, Every Prophecy of the Bible (Chariot Victor Publishing, 1999), p. 391)
No One Knows the Day and Hour (24:36-44)
36 But concerning that day and the hour, no, not even one has known not even the angels of heaven, if not my Father alone. 37 But just as the days of Noah so will it be and the coming of the Son of man. 38 Just as they were in the days before the flood, eating and drinking marrying and giving away in marriage until of which day Noah entered the ark, 39 and they did not know until the flood came and it carried them all away also in this manner will be the coming of the Son of man. 40 At that time two will be in the field the one is being taken and the one is being left. 41 Two women grinding in the mill house only one is being taken and only one is being left 42 Watch then, that you have not known in what definite time your Lord in coming. 43 But this you know that if the master of the house had known of what watch the thief is coming he would have watched and would not permit his house to be broken through. 44 Through this also you, you be ready because in what hour you do not suppose, the Son of man is coming.
Jesus did not want them to know the day or hour, but rather to perform their duties with the expectation of His coming at any moment. There are signs, keep watch, and when you see them, know them.
Who is Wise and Faithful (24:45-47)
45 Who is the faithful and wise servant which his Lord established over his household to give them food in due measure. 46 Blessed [is] that servant who his lord, when he comes, he will find in this manner doing. 47 Truly, I say to you that he will place him over all that is in his possession.
Jesus did not want them to waste away in a panic while He is away. They are to be doing His business, while He is away, so that when He returns He will find them doing what He asked.
Who is the Evil Servant (24:48-51)
48 But if that bad servant might say in the heart of him, my Lord is delaying to come. 49 And he might himself begin to strike this fellowservants, but eating and drinking with those who are among the drunken. 50 The Lord of that servant will be present in [the] day that he is not looking for, and in an hour that he does not know. 51 And he will cut him in two and he will set his portion with the hypocrites there will be the weeping and the gnashing of teeth.
Jesus closes chapter twenty-four with what Dr. Hindson says are "three words of application, answering the question of how we ought to live in light of our Lord's return." (Ed Hinson, Matthew (AMG publishers), p. 217) (1) "Be on alert" (literally, "be on guard"); (2) "Be ready;" (3) Keep serving." We are not to be idol, not wasting time, but doing the daily work of God – abiding in His word and making disciples. These great parables speak volumes concerning that end.
Posted by Scofield Prophecy Studies at 8:00 AM