THE OLIVET DISCOURSE Matthew 24-25 (Mark 13:1-37; Luke 21:5-36) Matthew 25 (NIV)
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End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson
November 5, 2017 End Time Chronology from Jesus in the Olivet Discourse (Matthew 24, Mark 13, Luke 21) Shawn Nelson (1) How does Matthew 24 fit into our on-going study? The view we’ve been teaching (Premillennialism) says there will be a literal world leader (antichrist) who is able to establish peace treaty in the Middle East between Israel and her neighbors for 7 years (Dan. 9:24-27). In the middle of the 7 years he walks into the temple in Jerusalem, takes away the sacrifices (Dan. 12:11), and declares himself to be God (Dan. 9:27; 11:31; Matt. 24:15; Mark 13:14; 2 Thess. 2:3-4). He forces everybody to worship him (2 Thess. 2:4; Rev. 13:15) and requires them to have a mark in order to buy or sell anything anywhere in the world (Rev. 13:16). Matthew 24 helps us see that Jesus’ taught the above scenario too. Jesus mentions all of the following: the existence of the nation of Israel, the temple in Jerusalem, the antichrist, tribulation, the second coming (and possibly rapture). The Temple to Be Destroyed 24 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple. 2 And Jesus said to them, “Do you not see all these things? [the Jerusalem temple] Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” The Disciples’ Two Questions 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, “Tell us, when will these things be? [temple being destroyed] And what will be the sign of Your coming, and of the end of the age?” The Tribulation 4 And Jesus answered and said to them: “Take heed that no one deceives you. -
Rejection Imagery in the Synoptic Parables*
Bibliotheca Sacra 153 (July-September 1996) 308-31. Pt. 2 of 2 Copyright © 1996 by Dallas Theological Seminary. Cited with permission. REJECTION IMAGERY IN THE SYNOPTIC PARABLES* Karl E. Pagenkemper The first article in this two-part series looked at im- agery from Jesus' parables in the Synoptic Gospels that point to an eschatological rejection (thus the so-called "rejection" motif). Seven elements of imagery were examined: (1) "the furnace of fire," (2) the phrase "weeping and gnashing of teeth," (3) the im- agery of "outer darkness," (4) the motif of the shut door, (5) the phrase "I do not know you" (and its variations), (6) the verb dixo- tome<w, and (7) the nature of the rejection for those servants who did not invest their talents or minas. In each case the rejection signi- fied not simply a rejection from some of the privileges of the kingdom, but rather a complete rejection from the coming escha- tological kingdom. The ones rejected did not have any connec- tion with the salvation Jesus offered. This article discusses the criteria on which the eschatological judgments themselves are made. That is, what criteria did the master or king in each of these parables employ to determine ul- timate (i.e., eschatological) rejection or acceptance? TWO KEY PARABLES IN MATTHEW 13 The point of the parables of the Wheat and Tares and of the Dragnet in Matthew 13 is to teach about the nature of the kingdom of heaven and its mysteries). An issue these parables address is Karl E. Pagenkemper is Associate Professor of New Testament Studies, Interna- tional School of Theology, Arrowhead Springs, California. -
The Sheep and the Goats
The Sheep and the Goats What do Christians believe about ‘eschatology’? To do... In this passage from Matthew’s Gospel, Jesus uses imagery which would have As you read, been familiar to people in Israel at the time when he lived, of a shepherd dividing highlight what his animals into diff erent types. This passage is about what Christians call the passage ‘eschatology’, beliefs about the last days of the world. (‘Eschaton’ means about says will be the last things in ancient Greek.) Like most early Christians, Matthew was sure done by that the end of the world was very close. people who are righteous In this passage, it is Jesus who is speaking. (on the right) To do... and by the Who do others (on the “When the Son of Man comes as King and all the angels people need left), using a with him, he will sit on his royal throne, and the people to help others diff erent colour of all the nations will be gathered before him. Then he in order to for each. will divide them into two groups, just as a shepherd be called separates the sheep from the goats. He will put the ‘righteous’? righteous people on his right and the others on his left. Jesus often Then the King will say to the people on his right, ‘Come, referred to you that are blessed by my Father! Come and possess himself as ‘the the kingdom which has been prepared for you ever since Son of Man’. the creation of the world. I was hungry and you fed me, thirsty and you gave me a drink; I was a stranger and you received me in your homes, naked and you clothed ‘Righteous’ me; I was sick and you took care of me, in prison and means behaving you visited me.’ The righteous will then answer him, in a pure, fair and ‘When, Lord, did we ever see you hungry and feed you, or just way. -
HAPPY to BE NOBODY Catalog No
PENINSULA BIBLE CHURCH CUPERTINO HAPPY TO BE NOBODY Catalog No. 1079 Matthew 5:1-3 SERIES: THE SERMON ON THE MOUNT First Message Gary Vanderet August 18, 1996 Last week I spent time gathering old photographs the Upper Room Discourse (John 13-17), and the Ser- and other memorabilia from my Junior High days in mon on the Mount (Matthew 5-7). preparation for teaching our Junior High students dur- The Sermon on the Mount is probably the best ing the middle hour this morning. As I browsed known of the teachings of Jesus—and probably the least through my keepsakes, I was struck by two things. obeyed. These words, which are Jesus’ description of First, I see that I’m getting old, and second, the things what he wanted his followers to be and do, are the near- that used to enthrall me are no longer important to me. est thing to a manifesto that he ever uttered. The Ser- Once I thought being successful was a goal worth striv- mon on the Mount is the best explanation, and the clear- ing for, but not anymore. est illustration, of what true Christianity is all about. In my search through my childhood mementos I Christians desperately need to know the difference thought of the children’s story The Velveteen Rabbit, the between true Christianity and the counterfeits that are tale of a toy rabbit who wanted to be more than just a so prevalent today. One man writes: “We live in a day toy sitting on a shelf. I enjoy children’s literature. -
Appropriating Apocalyptic: Paul Ricoeur's
APPROPRIATING APOCALYPTIC: PAUL RICOEUR’S HERMENEUTICS AND THE DISCOURSE OF MARK 13 by Peter C. de Vries BA, Pennsylvania State University, 1985 MDiv, Princeton Theological Seminary, 1988 Submitted to the Graduate Faculty of the School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2010 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS AND SCIENCES This dissertation was presented by Peter C. de Vries It was defended on April 2, 2010 and approved by Dale Allison, Professor, Pittsburgh Theological Seminary Alexander Orbach, Associate Professor, Religious Studies Adam Shear, Associate Professor, Religious Studies George Taylor, Professor, School of Law Dissertation Advisor: S. Anthony (Tony) Edwards, Associate Professor, Religious Studies ii Copyright © by Peter C. de Vries 2010 iii APPROPRIATING APOCALYPTIC: PAUL RICOEUR’S HERMENEUTICS AND THE DISCOURSE OF MARK 13 Peter C. de Vries, PhD University of Pittsburgh, 2010 Mark 13 predicts that certain events will occur literally within the generation of Jesus’ contemporaries, and today’s reader recognizes that some of these events have not taken place. The reader therefore appropriates the text as a false configuration of the world because it describes the world differently from how it is. However, the hermeneutics of Paul Ricoeur enables a reader to appropriate the text as a presentation of truth. His argument for textual autonomy supports the contention that a text’s meaning is not limited to what the author intended and the original readers perceived. In new reading contexts, the meaning that comes from the text itself creates an evocative dialectic between the reader’s lived world and the world description of the text. -
Holy Week Handout
Holy Week Study and Traditions Palm Sunday — Triumphal Entry After spending the Sabbath in Bethany with Mary, Martha, and Lazarus, Jesus journeyed up the hill to Bethphage where His disciples obtained a donkey, so He could enter Jerusalem “riding upon an ass” - fulfillment of Zechariah’s prophecy and indication that He would come in peace. Believers spread their garments before him and waved palm branches, shouting “Hosanna to the Son of David, Hosanna in the highest.” * Read Matthew 21: 1-11 and Luke 19: 35-38 * Watch the Triumphal Entry lds.org/bible-videos * Create an Easter Tree — Cut some branches to bloom inside, put them in a large vase and decorate your Easter Tree with ribbons, egg ornaments (most craft stores have some before spring) and small images of the Savior’s life. You can find lots of art images on the web to print and cut at home. Monday — Second Cleansing of the Temple This was three years from the first cleansing when Jesus referred to the temple as “My Father’s house.” The last week of His life, He described the temple as, “My house.” Then He healed the blind and lame, and blighted the fig tree - symbolic of Christ’s detest for hypocrisy and proof that He had power over life and death. Then He returned to Bethany. * Read Matthew 21: 12-16, Mark 11:17, and Matthew 21: 17-22 * Watch Cleansing of the Temple * Easter Walk — Go on a nature treasure hunt for items that represent parts of the Easter story. Read or talk about the Easter story and find the following: - Something thorny or sharp to represent the crown of thorns -
A Questionable Inversion Jesus' Corrective Answer to the Disciples
44 | Te Journal of Inductive Biblical Studies 3/1:44-67 (Winter 2016) A Questionable Inversion Jesus’ Corrective Answer to the Disciples’ Questions in Matthew 24:3–25:46 Timothy J. Christian*1 [email protected] Abstract: Tis article explores the interrogatory relationship between the disciples’ two questions in Matt 24:3 and Jesus’ twofold answer in Matt 24:4–25:46 (divided 24:4-35 and 24:36–25:46). First, concerning how these questions and answers relate, Jesus answers inverted forms of their questions that imply the form, “what will be the signs of these things?” and “when will your coming and the consummation of the age happen?” Second, concerning why they relate in this way, Jesus does this to correct the disciples’ wrong views about the destruction of the temple and eschatology. Lastly, the article ofers a corrective to the various eschatological positions which are often superimposed upon Matt 24–25. Key Words: olivet discourse, Matthew 24–25, eschatology, synoptic gospels, parousia, end of the age * Timothy J. Christian is a Ph.D. student in Biblical Studies (New Testament) at Asbury Teological Seminary in Wilmore, KY. He has presented his research at the Society of Biblical Literature (SBL) Annual Meetings and guest lectured at Asbury University. His research interests are Rhetorical Criticism, 1 Corinthians, New Testament Eschatology, and Textual Criticism. He is currently the worship pastor at NewDay Community Church in Versailles, KY and is seeking ordination in the Christian and Missionary Alliance (C&MA). His wife, Paige Christian, holds her M.S.W. from Asbury University and is also a certifed social worker. -
Gospel of Matthew Matthew 5:1-12
Gospel of Matthew Matthew 5:1-12 The King’s Sermon – The Beatitudes The Sermon on the Mount was the greatest sermon delivered by the greatest preacher. One Sunday after church, a pastor asked his wife on their way home, “How many really great preachers do you think there are?” To which his wife replied, “I’m not sure about that, but there is one less than you think.” The Sermon on the Mount is the first of five important discourses in Matthew: • The Sermon on the Mount (Mt. 5-7) • The Mission of the Twelve (Mt. 10) • The Parables of the Kingdom (Mt. 13) • The Childlike Nature of the Believer (Mt. 18) • The Olivet Discourse about End-Time Events (Matt. 24-25) The Sermon on the Mount became the foundation for all of Christ’s teaching and ministry. John MacArthur describes the main theme of this sermon: “This sermon is a masterful exposition of the law and a potent assault on Pharisaic legalism, closing with a call to true faith and salvation (7:13-29). Christ expounded the full meaning of the law, showing that its demands were humanly impossible (5:48). This is the proper use of the law with respect to salvation: It closes off every possible avenue of human merit and leaves sinners dependent on nothing but divine grace for salvation (Rom. 3:19-20; Gal. 3:23-24). Christ plumbed the depth of the law, showing that its true demands went far beyond the surface meaning of the words (Mt. 5:28, 39, 44) and set a standard much higher than the most diligent students of the law had heretofore realized (Mt. -
A Brief Note on Revelation 12:1 and 17:3-6
Modified 02/16/10 A Brief Note on Revelation 12:1 and 17:3-6 Copyright (c) 2010 by Frank W. Hardy, Ph.D. Within the literary model adopted by C. Mervyn Maxwell in God Cares , vol. 2, the book of Revelation divides into two parts and within these each main section has a counterpart in the other half of the book. Responsible exegesis demands that in any given case the two sections be studied together. 1 One such pair of sections involves chaps. 12 and 17. It is important that we compare these two chapters, not only because of the overall structure of Revelation, but because they are linked by a very clear example of parallel symbolism. In Rev 12 and again in Rev 17 John sees a woman. A woman is commonly used as a symbol for God's people, or in this case the church. 2 The one woman, described in Rev 12:1, is pure: A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. (Rev 12:1) The other woman, described in Rev 17:3-6a, is corrupt: (3) Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. (4) The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. -
Hell: Never, Forever, Or Just for Awhile?
TMSJ 9/2 (Fall 1998) 129-145 HELL: NEVER, FOREVER, OR JUST FOR AWHILE? Richard L. Mayhue Senior Vice President and Dean Professor of Theology and Pastoral Ministries The plethora of literature produced in the last two decades on the basic nature of hell indicates a growing debate in evangelicalism that has not been experienced since the latter half of the nineteenth century. This introductory article to the entire theme issue of TMSJ sets forth the context of the question of whether hell involves conscious torment forever in Gehenna for unbelievers or their annihilation after the final judgment. It discusses historical, philosophical, lexical, contextual, and theological issues that prove crucial to reaching a definitive biblical conclusion. In the end, hell is a conscious, personal torment forever; it is not “just for awhile” before annihilation after the final judgment (conditional immortality) nor is its final retribution “never” (universalism). * * * * * A few noted evangelicals such as Clark Pinnock,1 John Stott,2 and John Wenham3 have in recent years challenged the doctrine of eternal torment forever in hell as God’s final judgment on all unbelievers. James Hunter, in his landmark “sociological interpretation” of evangelicalism, notes that “. it is clear that there is a measurable degree of uneasiness within this generation of Evangelicals with the notion of an eternal damnation.”4 The 1989 evangelical doctrinal caucus “Evangelical Affirmations” surprisingly debated this issue. “Strong disagreements did surface over the position of annihilationism, a view that holds that unsaved souls 1Clark H. Pinnock, “The Conditional View,” in Four Views on Hell, ed. by William Crockett (Grand Rapids: Zondervan, 1996) 135-66. -
Olivet Discourse Matthew 24-25 Luke 21
Jesus Foretells of the Destruction of the Temple and Jerusalem • Matthew 21, Mark 11, Luke 19, John 12 : Jesus has entered Jerusalem Olivet Discourse as a humble King on a donkey (Zech 9) and is soon to be rejected, beaten, and killed yet rise again on the third day. Matthew 24-25 Luke 21 • “Destroy this temple, and in three days I will raise it up.” John 2:19 W. Cochran [email protected] • Luke 19:41-44 — Jesus Weeps over Jerusalem and foretells its doom • Luke 21:5,6 — Jesus foretells the destruction of the Temple • Matthew 24:5,6; Mark 13:1-2 • 66, 70 AD : First Jewish revolt — city and temple destroyed by Titus 1 2 Jesus is asked a series of questions Jesus Responds The Olivet Discourse Matthew 24:3, Luke 21:6 Matthew 24-25, Mark 13, Luke 21 1. When will this happen? • They expected the Kingdom to appear immediately Luke 19:11 • Mark 13 and Matthew 24-25 is a private response to His disciples on the Mount of Olives 2. What will be the sign of your coming? • Luke 21 is possibly a public response and has some key 3. What will be the sign of the end of the age? differences • Jesus answers from the Mount of Olives in Matthew — the very place that He will return to (Zech 14:4). 3 4 The Signal to Flee Beginning of Birth Pains Matthew vs Luke 1. False Christs (Matt 24:4,5,11; Luke 21:8,9; Rev 6:2; 1 Thess 5:3) • “So when you see standing in the holy place ‘the abomination that causes desolation’ …” Matthew 24:15 2. -
Brentwood Bible Fellowship Reading Thru the New Testament 2017
Brentwood Bible Fellowship Reading thru the New Testament 2017 Week 19 The Gospel of Matthew Matthew 23-27 Key Verse: "Therefore, be on the alert, for you do not know which day your Lord is coming. Matthew 24:42 NAS Version May 8 - May 14 Monday - Matthew 23 Beware of becoming a Pharisee Tuesday - Matthew 24 The Olivet Discourse - Signs of Christ’s Return Wednesday - Matthew 25 The Olivet Discourse (Cont.) - Keep alert, Be Ready when Christ Returns Thursday - Matthew 26 The Last Supper, Prayer in the Garden, The Betrayal and Arrest, The Phony Trial, Peter’s Denial of Christ Friday - Matthew 27 Jesus’ Crucifixion and Burial Saturday - Review Sunday - Review Questions and comments concerning the daily readings Matthew 23-27 Week Nineteen Matthew 23 Beware of becoming a Pharisee Verse 1 Jesus Audience: The Crowd and His Disciples 1. Matthew 23:2-12 Jesus exposed the Pharisees for who they truly were. Speaking of the Pharisees, Jesus says to do what they say but do not do what they do. They teach the Law of Moses, so Jesus says to follow the law. He does not advocate civil disobedience. But Jesus says, do not follow their examples. What actions and attitude of the scribes and Pharisees in verses 3-12 are to be avoided? Can you think of any actions of the Pharisees that should be followed? What should our attitude be according to verses 10-12? 2. Matthew 23:13-36 Eight woes for the Pharisees List the eight woes. Is the subject of each woe evident in the same manner today? Woe 1 Verse 13 _________________________________________________________