Chapter 4 - An Examination of the End Times (Continued)
Olivet Discourse
The Olivet Discourse is the name scholars and theologians have given to a private lesson Jesus taught His disciples on the Mount of Olives. This prophetic discourse regarding the end times is recorded in three of the gospels (see Matthew 24:1-25:46; Mark 13:1-37 and Luke 21:5-36). Although, most often interpreted as being records of the same lesson, the accounts do vary.
Each account begins with Jesus and His disciples being near the Temple (see Matthew 24:1; Mark 13:1; Luke 21:5). In response to one of His disciples commenting on the stones used to construct the Temple, Jesus offers the first prophecy regarding the Temple’s destruction (see Matthew 24:2; Mark 13:2; Luke 21:6). According to Matthew and Mark the discussion continued later when they were on the Mount of Olives. Luke’s account does not clarify or offer a location for the discourse (an important fact to remember for later discussion, although some believe that verse 37 in Luke’s account infers that they are on the Mount of Olives).
The majority of the discourse is offered in response to several questions asked by Jesus’ disciples. Often considered just two or three questions, we need to note that there are some subtle differences that could be considered four different questions as outlined here:
Question 1: “Tell us, when will these things be”? (Matthew 24:3b; essentially identical to the questions recorded in Mark 13:4 and Luke 21:7). Since the question follow Jesus’ statement about the destruction of the Temple, it is understood that this question is asking when that event will occur.
Question 2: “What will be the sign of your coming”? (Matthew 24:3c). Referring to Jesus’ second coming (see Zechariah 14:4; 12:10; Matthew 16:27; Mark 8:38; Luke 9:26; 12:40; John 14:1-3; Revelation 19:11-16), this question is found only in Matthew’s account.
Question 3: What will be the sign “of the end of the age?” (Matthew 24:3d) Again only in Matthew’s gospel, the question pertains to what sign will be given when the end of time is near.
Question 4: “What will be the sign when all these things are about to be accomplished?” (Mark 13:4b; essentially identical to Luke 21:7b) While Question 1 asked when the destruction of the Temple will take place, this question is asking what will be the sign offered prior to that event.
Note how often the term ‘sign’ is found in most of these questions. Remember, a sign is only a sign if it is understood or known about prior to seeing it. Here, the disciples are asking what those signs are, probably for their own interest, but be thankful they did as we can now watch for them ourselves.
There are two major ‘themes’ in this discourse, first being the destruction of the Temple, and the second being about the end times. Today we may have difficulty in understanding the impact of losing the Temple, as the Temple was the centerpiece of every Jew’s life (spiritual, commerce, health, etc.) The destruction of the Temple would have simply been inconceivable in the minds of the Jews as that was where God’s name dwelled (see Deuteronomy 12:5, 11, 21; 14:23-24; 16:2, 6, 11; 26:2; 1 Kings 5:3, 5; 8:16-20, 29, 44, 48; 9:3; 2 Kings 23:27; 2 Chronicles 6:7-10, 34, 38; 7:16, 20; Jeremiah 7:10-14, 30). Jesus then spoke about events that will occur yet future. Like all eschatological prophecies in the Bible, the Olivet Discourse is widely interpreted and the subject of great debate.
The Questions
Jesus’ disciples were so impressed with the outward appearance of the Temple that they called Jesus’ attention to it. Likely seen many times, this day they were perhaps viewing at a different spot, or the sun was shining particularly bright, in any case, the disciples were awed by the vision (see Matthew 24:1-2; Mark 13:1-2; Luke 21:5). The historian Josephus wrote about how the Temple grounds during Jesus’ time were indeed spectacular to view.[1]
Then Jesus shatters their time of praise and adoration of the Temple by saying it will be one day be destroyed. None of those beautiful stones will be unaffected, they will each come down and none will remain unturned. This of course got the disciples’ attention and while undoubtedly astonished, they immediately asked “when?” In Matthew’s account they also ask what will be the sign of His return and what will be the sign of the end of the age. In Mark’s and Luke’s account they add the question of what will the sign before the destruction of the Temple. The discourse begins, as discussed above with these four questions, which Jesus does answer (see Matthew 24:3; Mark 13:3-4; Luke 21:6-7). Just as foretold, the Temple was destroyed in 70 A.D. during the First Jewish-Roman war on the ninth day of the month of Av.[2]
Knowing how God had offered signs of His divine influence, typically supernatural in nature in the past, the disciples assume that God will offer signs for something significant as these. But when the disciples asked what were the signs for events like the destruction of the Temple, Jesus’ return, or the last days, were they asking for signs that preceded the event, like a driver seeing a sign for an upcoming exit? Or were they asking what will be the sign of the beginning, the arrival of the event? If the signs preceded the event how much time before the event would they appear? To some, these questions are not relevant or at least not that important, while others hotly debate the answers. Why is this an issue? If signs can begin during an undefined period of time, believers can be diverted from the mission Jesus commanded (see Matthew 28:18-20) and focus instead on watching for more signs. The signs are given so we can see that God is with us and is keeping His promises. Christians are called to help others find Jesus, that will not change until He returns.
Jesus begins the discourse with both the reason for the lesson and a warning, “See that no one leads you astray.” (See Matthew 24:4; Mark 13:5; Luke 21:8) The reason for this discourse is so that believers will not be ignorant of how this temporary world will end. Why is that important? God didn’t need to tell His disciples or anyone else, but He did because He loves us. So that when we see these things happening, we know what’s going on and not be afraid. Through our demeanor, our reactions to events, others can see our peace under pressure and inquire as to why. Giving us an opportunity to share the gospel message. The warning is that He doesn’t want His people to be mislead. The only way to prevent being misled by false teaching is to know God’s Word, the whole counsel of God, not just bits and pieces (see Acts 20:27). Of course this takes time, if you consider yourself as being ignorant of God’s Word, start reading the Bible and get involved with a Bible study as soon as possible. Pray that the Holy Spirit guides you to discern the truth, as there are many false teachers and theologians around us today. Jesus and every epistle writer warned of false teaching, it is still a serious problem.
As an example of false teaching, Jesus tells us that there will be some that will claim they were sent by Him, or even proclaim to be the second coming themselves, they are to be ignored. He notes that there will be wars and rumors of wars, this is to be considered normal human behavior, so don’t be alarmed, the end is not yet (see Matthew 24:5-6; Mark 13:7; Luke 21:9). He then adds that there will be a time when nations will rise against each other, great earthquakes will occur, famines in various places, pestilences (only in Luke’s account, Greek ‘loimós’,[3] a plague), terrors (Greek ‘phóbētron’,[4] a dreadful or terrifying sight), and great signs from heaven (also only in Luke, see Luke 21:10-11). He explains that these are the beginning of birth pains (see Matthew 24:8; Mark 13:8). The Greek word that is translated here as “birth pains” is ‘ōdinōn’,[5] although considered to refer to ‘labor pains,’ it can also metaphorically simply mean pain, sorrow, or intolerable anguish. The word’s etymology is unknown and is believed to mean “pain of the body.” Based on context most commentators expand on the idea of it meaning labor pains by adding the comparison to human birth pain being greater and more frequent as the time of birth gets closer. Pointing out that these signs will get greater in intensity and in frequency as the end grows closer. Regardless on how the word is interpreted, the common thread is pain and suffering.
Jesus then warns of persecution. The enemy, only described here as ‘they’, will seize and arrest them, forcing them to appear before kings and governors for trial, this will be an opportunity to witness (see Mark 13:9-11; Luke 21:12-15). There is no reason to fear as the Holy Spirit will provide the words to say. But they will persecute and put them to death (see Matthew 24:9a; Mark 13:12; Luke 21:16). Each of them will be hated for His name sake (see Matthew 24:9b; Mark 13:13a; Luke 21:17). Jesus then calls for perseverance, “But the one who endures to the end will be saved.” (Mark 13:13b, see also Matthew 24:13; Luke 21:18-19) The questions that are often debated are: Who are ‘they’? And, who are ‘them’? The ‘they’ question will be answered with more detail in the book of Revelation (see Revelation 12:13-13:18). Suffice it to say, that ‘they’ are a global government that is against God, but not all theologians agree. The ‘them’ answer is a little more involved, there are three primary potential answers to consider: 1) the disciples themselves; 2) Jews during the end times; and 3) Christians during the end times. If Jesus was referring to the disciples, then the ‘they’, those that cause the persecution, were the Romans, that occurred in the past. Some believe that the disciple were persecuted and died. We do know they were indeed captured and most died as martyrs, and a few of them gave testimony.[6] The next answer, regarding the Jews during the end times, aligns with time of the Tribulation and with them being brought into synagogues. The third potential answer regarding Christians is supported by the idea that the Jews and Gentiles that become believers during the Tribulation willingly speak out during this time, spreading the gospel message, and ultimately many will die.
Let's take another look at Luke 21:12, "But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake." It appears to hint that this event, while being very similar to both Matthew’s and Mark’s account of the Olivet Discourse, may have occurred at a different time. The words, “But before all this,” separate the discussion of the destruction of the Temple (year 70 A.D.) and signs of the end times from the persecution that will occur before either one. Luke notes that the persecution will be before the destruction of the Temple while both Matthew and Mark seem to be pointing to yet-future events.
Matthew adds that many will turn away from trusting God, and will betray and hate others (see Matthew 24:10). He continues to describe this period as a time when many false prophets will deceive many people, sin will be rampant, and love of many will grow cold (see Matthew 24:11-12). Jesus then officially identifies when the end times are to begin, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” (Matthew 24:14)
The Abomination of Desolation
The Greek word ‘erēmōsis’,[7] translated as ‘desolation’, is used in all three Olivet Discourse accounts. The word means “to make desolate,” to depopulate something or someplace. In Matthew and Mark, it is the Temple that becomes desolate, and in Luke’s account it pertains to Jerusalem. In Matthew, Jesus specifies what causes the desolation, “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand)” (Matthew 24:15). As discussed above in our review of the book of Daniel, we know that Antiochus Epiphanes serves as a model for a future leader that will erect something in the holy place of the recently rebuilt Temple[8] that will be an abomination before God and cause it to shut down operations. Note that Jesus parenthetically stated, “let the reader understand,” the Greek ‘anaginōskōn,[9] means to recognize, mostly used in conjunction with knowledge from reading. He is calling readers to be diligent students and read the book of Daniel to understand, to perceive what is happening (Greek ’noeitō’).[10] Jesus said that when this abomination of desolation is seen. How is something that occurs in the holy place, a place where only priests are only permitted, can be seen by others away from the Temple? The answer is likely during a televised news report, undoubtedly “breaking news.” Jesus is warning that when this event is seen that those who are in Judea to leave and head for the mountains. To emphasize the urgency, Jesus says for those who are on top of their homes (a place where it is cooler for sleeping) to not stop to go back in their home to get their belongings. He also notes it will be difficult for pregnant women and those with a newborn infant. They are to pray that this doesn’t happen during the winter or on a Sabbath. (See Matthew 25:16-20; Mark 13:14-18) It is important to note that the audience of this warning appears to be aimed at one group, those that live in the old Roman province of Judea and those that are concerned about traveling on a Sabbath day, the Jews. Perhaps more specifically, Messianic Jews (those that believe and trust in Jesus).
Jesus marks that time as the beginning of the “great tribulation,” something so intense that nothing has been like it in the past and never will be again. In fact, Jesus points out, that if those days were not cut short, no one would be able to survive (see Matthew 24:21-22; Mark 13:19-20). Returning to the subject of the false claims of His return, Jesus again warns not to believe the reports, even when there will be some compelling evidence, as these false christs will perform miracles. So, when told He has returned don’t believe it, because when He returns lightning will be seen from the east and shine to the west, everyone will see His arrival. (See Matthew 24:23-27; Mark 13:21-22) Matthew adds in verse 28, "Wherever the corpse is, there the vultures will gather." This verse is widely interpreted. Since the word ‘aetoi’,[11] translated here as ‘vultures’, can also be translated ‘eagles’ (KJV, NKJV), referring to any bird that preys on dead animals, some believe it represents angels and is used as a metaphor for the second coming with the corpse referring to Jesus.[12] However, in context with “the corpse,” the word ‘vultures’ is likely a better interpretation. Jesus just stated that there will be many attempts to deceive and that His return will be seen by all, which will signify the closing of the time that repentance can lead to salvation. Perhaps the vultures are those that have deceived and now wish to prey on the corpses, those who have rejected Jesus.
We see that Luke’s account seems to follow a different timeline. He notes that the desolation is near when Jerusalem is surrounded by armies, and those that are in Judea are to immediately head to the mountains. Just like in Matthew’s and Mark’s account, Jesus warns for them to not go back to their homes but leave quickly, and that it will be difficult for women who are pregnant or nursing a child. He notes that there will be “great distress” upon the land and wrath against its people, many will die and the captives will be scattered among all nations. Then Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.[13] (See Luke 21:20-24) Although having some similarities, Luke appears to have recorded a different discourse, referring to an event that has already occurred. This warning aligns with the history of the fall of Jerusalem and the Temple in 70 A.D.
Luke wrote, “for these are days of vengeance, to fulfill all that is written” (Luke 21:22). Luke’s account is referring to Rome's response to a Jewish revolt that occurred in 66 A.D. Their, "days of vengeance,” resulted in the Roman general Vespasian and his son, Titus, destroying Jerusalem and the Temple in the year 70 A.D. These events and time period are prophesied multiple times in the Bible (see Psalm 79:1; Isaiah 63:3, 18; Daniel 8:13; 12:7; Zechariah 12:13; Romans 11:25; Revelation 11:2).
The Return of Jesus - Part One - The Arrival
Both Matthew and Mark state that after the Tribulation is done, the sun will be darkened and the moon will lose its light as well. The stars will fall from the sky and the powers of the heavens will be shaken (Greek ‘saleuthēsontai’,[14] to put into a vibratory motion, metaphorically to agitate, stir things up, also those things that are able to be shaken are perishable, while those things that are unshakable are not) Luke notes that there will be signs in the sun, moon, and stars. But then records that on earth an unusual phenomenon was occurring, people will be perplexed and stressed over something that is affecting the oceans of the world, perhaps as the result of the shaking of the heavens. Luke also records that people will faint with fear as they expect something ominous to come. (See Matthew 24:29; Mark 13:24-25; Luke 21:25-26)
Then Jesus will appear coming on the clouds of heaven. Some on the earth (Tribulation survivors) will mourn (as judgment is imminent) while others will straighten up and raise their heads as they see Jesus with great power and great glory returning. Jesus sends out His angels with a loud trumpet call to gather all believers from around the world as their redemption is near. (See Matthew 24:30-31; Mark 13:26-27; Luke 21:27-28)
The Return of Jesus - Part Two - The When
Perhaps one of the more frequently asked questions regarding the end times is “When will Jesus return?” We find in all three accounts Jesus offering the “Parable of the Fig Tree.” He uses the “life cycle” of a fig tree to give His audience a hint. He says when you see a fig tree beginning to produces leaves you know that summer is near, so in the same way when you see all these things occurring (essentially those recorded in Matthew 24:7-28; Mark 13:8-23; Luke 21:10-18) you will know that the kingdom of God, the return of Jesus, our King, is near. (See Matthew 24:32-33; Mark 13:28-29; Luke 21:29-31).
Some believe that since Jesus referred to a specific type of tree, that the “Fig Tree” refers to the nation of Israel. Others have interpreted the word ‘branch’ to be a reference to the Messiah. Neither interpretation is likely as they both distract from the lesson, plus, we read in Luke, "Look at the fig tree, and all the trees." (Luke 21:29b), any non-evergreen tree could have been used to illustrate. Perhaps Jesus referred to the fig tree due to the importance of the tree to the Jews (see Genesis 3:7; Numbers 13:23; 1 Kings 4:25; Proverbs 27:18; Jeremiah 24:1-3; Zechariah 3:10).
Also recorded in all three accounts is the statement, “Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.” (Matthew 24:34-35, see also Mark 13:30-31, Luke 21:32-33) The use and definition of the term ‘generation’ is another source of debate within Christendom. Questions like, “Who is Jesus talking about?” or “What’s the duration of a generation?” have polarized many Christians for years. Since Jesus has been talking about the end times, neither question is relevant, He is saying that when these events begin to happen, that everything will unfold quickly, the end times will not extend into multiple generations. Jesus then adds that heaven and earth will pass away (see Revelation 21:1-4), but His words will not pass away. Jesus makes it clear that this prophecy is absolutely going to happen.
Hearing His disciple’s questions and understanding man’s desire to know when to be prepared for something, especially for something like judgment, we read in Matthew’s account that the date and time is unknown. He says something astonishing, that the angels don’t know and neither does He know when He will return, only His Father knows (see Matthew 24:36, see also Mark 13:32). Jesus compares His time of return to when God judged the whole world with a world-wide flood. He notes that before the flood began, the people of the world were not aware of what was coming. They were living as usual, like eating and drinking, and getting married. They were unaware until the water swept them away, the same thing will happen when He returns (see Matthew 24:37-39).
Earlier in Luke the author records an encounter with some Pharisees that is not recorded in any of the other gospels. They ask Jesus “when the kingdom of God would come” (Luke 17:20b), much of His reply parallels and often adds detail to this section of the Olivet Discourse. In answering, Jesus includes the history of the destruction of Sodom, another time of judgment, “Likewise, just as it was in the days of Lot—they were eating and drinking, buying and selling, planting and building, but on the day when Lot went out from Sodom, fire and sulfur rained from heaven and destroyed them all—so will it be on the day when the Son of Man is revealed. On that day, let the one who is on the housetop, with his goods in the house, not come down to take them away, and likewise let the one who is in the field not turn back. Remember Lot’s wife. Whoever seeks to preserve his life will lose it, but whoever loses his life will keep it.” (Luke 17:28-33)
Going back to the beginning of the end times, Jesus tells them about an event they won’t be able to miss, the Rapture. He tells them that without warning, “Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left.” (Matthew 24:40-41) We also read in Luke’s earlier reporting that Jesus described this same event that at night two will be in bed, one taken and the other left and two women grinding grain together, one taken and the other left (see Luke 17:34-35). With people in the field during the day, grinding at the mill in the morning, and in bed at night, implies a worldwide event.
Many commentators believe Jesus’ reference to the days of Noah, “For as were the days of Noah, so will be the coming of the Son of Man.” (Matthew 24:37) to also be a sign of the coming moral decay and darkened spiritual condition of mankind. At the time prior to the flood the world had essentially pulled completely away from God. This aligns well with Paul’s prophecy in 2 Timothy 3:1-9. Sin was so great that God destroyed all humanity with the exception of eight people (Noah and his family). Plus, we also read about something very sinister, the Nephilim[15].
The Return of Jesus - Part Three - The Waiting and Watching
Each of the discourse accounts warn for the need to stay awake and alert, but vary significantly in teaching that lesson. Of course Jesus isn’t teaching that believers need to physically stay awake and avoid sleep, He is referring to the need to stay Spiritually focused in life, especially focused on Him. In Matthew we hear that the owner of a home would stay awake if he knew when a thief was going to break in, in the same manner believers must remain alert (see Matthew 24:42-43). Mark records a short parable about a man going on a journey. When he leaves his home he puts his servants in charge and tells his doorkeeper to stay awake (see Mark 13:33-34). Jesus then instructs, “Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning—lest he come suddenly and find you asleep. And what I say to you I say to all: Stay awake.” (Mark 13:35-37) In Luke we are warned to not get “weighed down” with the issues of life, or let our hearts be dulled by partying, getting drunk, or any other worldly pleasure, these are all traps that keep us from Jesus (see Luke 21:34-35). Jesus once again admonishes, “But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.” (Luke 21:36)
These warnings are directed to Christians. Remember Jesus commanded believers to obey His instructions, “If you love me, you will keep my commandments.” (John 14:15, see also John 14:21, 23; 15:10; 1 John 2:3; 5:3; 2 John 6) Christians are to be found following Jesus’ commands when He returns. With Him as our priority, the world cannot influence, but if His commands mean nothing, then sin has taken root and worldly pleasure becomes the priority. Here Jesus is calling believers to watch for the signs of His return.
What exactly are we to be doing? Every Christian has a different task or series of tasks that God has ordained them to do. Only you know what they are, if not, pray for discernment. It is important to understand that this life is only temporary, eternity with Jesus is waiting for us, which means whatever we are supposed to be doing for Jesus, is related to the Great Commission (see Matthew 28:18-20). He has called us to be His ambassadors (see 2 Corinthians 5:20), the work that He expects us to be doing when He returns will be related to that. If our tasks truly come from God, we are likely never going to tire from doing them (His power, not ours).
The remainder of the discourse can only be found in Matthew. Jesus concludes the section on waiting and watching with the instruction, “Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.” (Matthew 24:44) Besides being found doing His work when Jesus returns, what does He mean, “Be ready?” This refers to one’s mindset, not necessarily action, but how we think. Only God can know our hearts. Are we thinking like Jesus and serving others, or are we more interested in following ritual and protocol for ourselves?
The Return of Jesus - Part Four - The Faithful
Jesus next describes the person who could be identified as being ‘ready’. Someone an owner of a home could leave behind who would be responsible enough to take care of his family and estate while he was gone. “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions.” (Matthew 24:45-47) This analogy refers to us believers today, Jesus is calling those who are taking care of His household and are feeding them, as being faithful and wise. While His household could be identified as being the church and the feeding referring to Biblical teaching, we need to remember the purpose of the church. Paul gave us the role and purpose of the church when he wrote, “And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ.” (Ephesians 4:11-12) All Christians are to be equipped for ministry, so that they can fulfill the Great Commission.
Jesus then warned that if that servant is wicked, and recognizes that there will be a significant delay in the owner’s return, “and begins to beat his fellow servants and eats and drinks with drunkards,” (Matthew 24:49) the owner will return at a time the servant doesn’t expect him and will cut him into pieces and put him with the hypocrites (counterfeit believers) where there will be weeping and gnashing of teeth (see Matthew 24:50-51, see also Matthew 8:12; 13:42, 50; 22:13; 25:30; Luke 13:28).
The Return of Jesus - Part Five - The Expectation
To emphasize the need to be prepared and wait with expectation, Jesus offers the parable of the ten virgins. In this parable Jesus is the bridegroom on His way back to earth (see Matthew 9:15; Revelation 19:7; 21:9). The ten virgins are waiting at the door where the marriage feast is to be held.
In the Jewish wedding system, when the marriage was to be consummated, the bridegroom would go to the home of the bride to fetch her and bring her to his home. As he approached his own home, he would be met by a procession of virgins who would conduct the bride and groom for the marriage ceremony to be followed by the marriage feast. This is the background of this parable.[16]
Jesus describes five of the virgins as being foolish and the other five as being wise. The foolish virgins brought their lamps but did not anticipate any delay so they did not bring any extra oil with them. The wise virgins not only brought their lamps but each had flasks of extra oil (see Matthew 25:1-4). Due to the bridegroom being delayed, all of the virgins fell asleep while waiting. At midnight they were awaken, but the five foolish virgins noted they were almost out of oil. The foolish asked the wise for some oil, but they did not have enough for the foolish and for themselves. They were told to go to the dealers and buy some oil, which they did (see Matthew 25:5-9). Meanwhile the bridegroom came and all those that were waiting and prepared at the door went in to the marriage feast (see Revelation 19:6-10) and the door was closed after them. When the foolish virgins came back from the dealers they were not allowed in. They cried out to the bridegroom, but he replied, “I do not know you” (see Matthew 25:10-12, see also Matthew 7:21-23). Jesus concluded the parable with another encouragement to keep watch and always be prepared for His return, as no one knows when He will return (see Matthew 25:13).
The Return of Jesus - Part Six - The Test
While we wait for Jesus to return and being active in His ministry (the Great Commission), we need to understand that wherever He leads and whatever the task is, we are never alone. The adage, “Where God guides, He provides,” is true. He will always provide the resources and skills we need to proceed in doing whatever ministry He leads us to. The next parable Jesus taught is known as the Parable of the Talents. While the word ’talent’ can refer to a number of things in the English language which could easily apply to a Christian using God-given talents for ministry, that is not the intended application. The word ‘talent’ is a transliteration of the Greek word ‘talánton’,[17] a commercial weight, typically used to measure gold and silver. It varied significantly between jurisdictions, which is unimportant for this parable.
Jesus begins by telling us that a master of three servants decided to leave for a while. Before leaving, he distributes some of his money to his servants to invest, each according to their abilities. To one he gave five talents, to another two talents and one talent was given to the third servant, afterwards he leaves (see Matthew 25:14-15). The servant that was given five talents was able to raise five more talents and the servant that was given two talents earned two more talents. The third servant decided not to take any risks, so he dug a hole in the ground and buried the one talent (see Matthew 25:16-18). Their master was away for a long time. When he arrived back home, he met with each of his servants to review and reconcile their accounts for the money that he gave them to invest. The first servant came forward and told his master that he was able to obtain five more talents, for a total of ten talents. The master joyfully responded, “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.” (Matthew 25:21) Then the second servant came forward and shared the fact that he was able to raise two more talents for a total of four talents. The master was again very pleased and said the same to the second servant (see Matthew 25:19-23). The servant that buried the talent approaches his master and immediately begins to make excuses. He starts with an insult, saying, “Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed.” (Matthew 25:24b) The servant accuses his master of being a tough and harsh individual, who harvests crops that he didn’t plant and gathers crops where he didn’t plant seed, essentially calling him dishonest. He further claims that he was afraid so he decided to bury it, and now he gave the talent back. His master was furious, calling him a wicked and lazy servant. The master then asks that if the servant knew that he reaps where he did not sow and gathers where he did not scatter seed, why didn’t the servant at least deposit the talent in a bank and collect interest? Hearing no response, the talent was then taken away from him and given to the first servant who had ten talents (see Matthew 25:24-28). The master explains, “To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away.” (Matthew 25:29, NLT) He further instructed that the worthless servant be thrown into the outer darkness where there will be weeping and gnashing of teeth (see also Matthew 24:51).
The Master in this parable is Jesus and the servants are believers on earth waiting for His return. Jesus has been away for nearly 2,000 years, truly a long time. He is not inferring that the apostles or other believers would still be alive when He returns. Instead, He is addressing those that will still be alive when He does return. And since that day is unknown, Jesus is speaking to all believers now. The parable teaches the need for all believers to be active in His kingdom. The lesson is not about financial investment, although for some it will be, it is about being gifted by the Holy Spirit and to use those gifts. While a return on our 'investment' of time, talent, and treasures for His kingdom (new believers) would be great, it's not our job to 'sell' or 'close', that's the Holy Spirit's job. We just need to be willing and ready to be used by Him.
The Return of Jesus - Part Seven - The Judgment
In His final prophecy given to His disciples on the Mount of Olives, Jesus tells them that He will return in glory along with all the angels, and He will sit on His throne ready to judge. Before Him will be all the people and nations who are still alive. He will divide them just as a shepherd separates the sheep from the goats. The sheep will be placed on His right and the goats on His left (see Matthew 25:31-33). The location of this event is not disclosed in the text, however, from the book of Joel we know this judgment takes place in the Valley of Jehoshaphat (see Joel 3:1-3). Jesus is separating the saved (the sheep) from the unsaved (the goats), just as He previously taught, "I am the good shepherd. I know my own and my own know me" (John 10:14).
Some refer to this event as the “Final Judgment,” however, there is still one more judgment to follow known as the “Great White Throne” judgment at the end of the thousand-year period. That judgment will be for everyone who did not have faith in God from the beginning, they will an opportunity to face Jesus (see Revelation 20:11-15).
Now identifying Himself as the King, Jesus tells those on His right, “Come, you who are blessed by my Father.” The blessing of eternal life with Jesus is provided to each believer as a gift from God the Father. Since God is omniscient, He knew from the beginning of time, “From the foundation of the world,” who would accept Jesus as their Savior, long before any of them were born (see Matthew 25:34). Jesus then tells them that when He was hungry they fed Him, when He was thirsty they gave Him something to drink, as a stranger they welcomed Him, when He was naked they clothed Him, and when He was sick or in prison they visited Him. They, now referred to as the righteous, respond by asking, when did they see Him in any of those situations (see Matthew 25:35-39). Jesus will respond, "Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me." (Matthew 25:40b) Jesus then tells those on His left, "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." (Matthew 25:41b) Those on the left will be cursed and sent to hell, a place originally prepared for Satan and the angels that followed him. Jesus explains why, for when He was hungry they did not feed Him, when He was thirsty they did not give Him something to drink, as a stranger they did not welcome Him, when He was naked they did not clothe Him, and when He was sick or in prison they did not visit Him (see Matthew 25:42-43). They ask like the righteous did, "Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?" (Matthew 25:44b) Jesus replies in the same manner as He did with those on the right, except He tells them they did not do these things for anyone, therefore, they did not do them for Him (see Matthew 25:45). Jesus concludes the discourse by saying those on the left will go into eternal punishment and the righteous will enter eternal life (see Matthew 25:46).
Jesus told those on His right that they had inherited the kingdom (see Matthew 25:34). The logical question is, "How did they inherit the kingdom?" The Bible clearly states that belief in Jesus as their Savior is all that is required for salvation, just as John summarized, “But to all who did receive him, who believed in his name, he gave the right to become children of God, 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) Believers are adopted as children of God allowing them to inherit the kingdom. We see that Jesus called the righteous 'blessed' by His Father (see verse 34), indicating a previous interaction with God the Father. Jesus makes it clear that the inheritance of the kingdom is from God and not something earned as many interpret these verses.
So, if verses 35-45 are not references to actions that were done (effort or 'works' for salvation to be righteous), nor point to sins of omission (things not done that lead to condemnation, to be cursed), then what is the point Jesus is talking about?
While action is not necessary to be saved, action is an external indicator of a change inside the heart of a believer. A transition occurs after saying yes to Jesus and consequently repents of their sins, one becomes less concerned about themselves (life being about them) to being more concerned about the needs of others. The serving of God becomes a priority. Similar to what critics say about James 2:14-26, some attempt to interpret these verses as action needed for salvation, especially in light of how those mentioned in verses 41-46 will be sent to hell. A true follower of Jesus would cheerfully give those that are hungry something to eat, those that are thirsty something to drink, welcome a stranger, offer clothing to someone who needs clothes, visit the sick or visit someone in prison. Jesus says if anyone did any of these things, they did them for Him. Christians ‘do’ because they want to, not because they have to.
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[1] Josephus, F., & Whiston, W. (1987). The works of Josephus: complete and unabridged (pp. 707–708). Peabody: Hendrickson.
[2] See "A People Group Known as the Hebrews" in "Primary Subjects of Prophecy" regarding the ninth of Av (Tisha B’Av).
[3] Strong’s Greek 3061.
[4] Strong’s Greek 5400.
[5] Strong’s Greek 5604.
[6] Water, M. (2001). The New Encyclopedia of Christian Martyrs (p. 23-44). John Hunt Publishers Ltd.
[7] Strong’s Greek 2050.
[8] This Temple will be rebuilt during first-half of the Tribulation (see Daniel 9:27).
[9] Strong’s Greek 314.
[10] Strong’s Greek 3539.
[11] Strong’s Greek 105.
[12] This allegorical interpretation is not likely as the second coming is being referenced in the following three verses.
[13] See “Times of the Gentiles” above.
[14] From ‘saleúō’, Strong’s Greek 4531.
[15] See Appendix for more information regarding the Nephilim.
[16] Fruchtenbaum, A. G. (2003). The footsteps of the Messiah : a study of the sequence of prophetic events (Rev. ed., p. 645). Tustin, CA: Ariel Ministries.
[17] Strong’s Greek 5007.