\nAND THE CONSUMMATION OF THE AGE<\/b><\/span><\/center>Chapter 1<\/p>\n
Introduction To Prophetic Study<\/p>\n
When dates are set and the Lord does not fulfill these unscriptural expectations the credulous, in bitter disappointment, are thrown into a stupor of despondency and skepticism. In many instances this has proven disastrous to large numbers of people and done untold harm to the cause of our Lord. The reactions of disappointment and disillusionment which always follow have caused many people to reject all studies of unfulfilled prophecy.<\/p>\n Numerous modern-day prophets warn of the evident and impending crisis toward which we are rushing with the passing of each day. Unfortunately, in certain circles at least, it appears that the more spectacular the teaching concerning coming events the better it is received. Some who have a mere acquaintance with the prophecies are pushing forward to satisfy this morbid curiosity and to prey upon the credulity of the uninformed.<\/p>\n When people are stirred by fantastic, speculative teachings, they become accustomed to such thrills. The sober, plain and logical exposition of the prophecies cannot satisfy their abnormally developed curiosity. Desiring to delve into the mysteries of the future concerning which God has made no revelation, they constantly bring forth new and strange doctrines of a still more spectacular character to meet this unnatural craving. In such cases there is justification for the criticism that students of prophecy often cease to be students and turn prophets themselves.<\/p>\n Being unacquainted with the established facts and unable to differentiate between wild speculations and the sane sober teachings of those who have made a thorough and scientific investigation of the prophecies, many earnest people conclude that no one can understand the unfulfilled prophecies and that all who attempt to teach them are merely guessing and speculating. They then place all such teachings in the same category–usually it is the black list!<\/p>\n Acknowledging with regret that there have been many fantastic, unscriptural speculations relative to prophetic matters and that at the present time a volume of wild, fanciful and unreasonable teaching pours forth daily to confuse the minds of the untaught, I earnestly ask the reader not to classify all students of prophecy as „fanatics“ and to refrain from dubbing them with some opprobrious name.<\/p>\n According to church history, all of the outstanding men in the church of the first three centuries were students of prophecy. I admit there was some speculation among these giant defenders of the faith in the early developing church, but they were the exception and not the rule.<\/p>\n In all fields of inquiry men seem to have to grope their way at first. History shows that in all of the sciences those who have blazed the way toward better things have at times yielded to the subtle influence of theory and speculation. But as time passes they begin to plant their feet upon the solid rock of facts and recognized truth. The same is true with reference to the study of unfulfilled prophecy.<\/p>\n Those of us who have labored in this field sincerely desire to profit by the mistakes of the past and to give forth that which is supported by the plain declarations of the Word of God. That being true, we request the reader to dismiss from his mind any errors he has been exposed to and approach these articles with one object in view–to know what the Lord has said on the subject presented and to ask, as David did, that the Lord open his eyes so that he might behold the wonderful things in the Word of God.<\/p>\n The principles of interpretation of language that are well established and widely recognized have been followed and the Scriptures approached with the absolute conviction that they are the inspired Word of God. I believe the Lord said what He meant and meant what He said–that every word has its own inspired significance.<\/p>\n The first principle of understanding any language is what I call the „Golden Rule of Interpretation“: „Take every word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate otherwise.“ This rule is recognized by logicians, grammarians and rhetoricians as the true criterion by which one must be governed. When guided by this principle, one cannot go far afield, but if it is ignored, one roams at will and can never know whether he has interpreted the Word of God correctly.<\/p>\n There are other principles of interpretation which are of vital importance to correct Scriptural exegesis that will be noted whenever they apply.<\/p>\n <\/p>\n Chapter 2<\/p>\n The Parallel Accounts Of The Olivet Discourse<\/p>\n <\/p>\n No passages are more important to a study of the events of unfulfilled prophecies than those of the Olivet Discourse. Therefore we will be examining them carefully and presenting the accounts of the Olivet Discourse in my own translation of Matthew 24 and 25, Mark 13 and Luke 21 in parallel columns.<\/p>\n Historical Setting<\/p>\n As the Lord Jesus Christ was leaving the holy city of Jerusalem intending to retire to Bethany where He spent the nights during the last week, the disciples called His attention to the large stones that had been used in constructing the Temple and to the magnificent tokens placed there by consecrated worshipers. This incident reflects their national pride despite three and a half years of close association with Him.<\/p>\n Under His matchless teaching the apostles had not grown in the spiritual life sufficiently to comprehend the transitory nature of material things. To correct this imperfection, our Lord foretold the complete demolition of the Temple, stating that one stone would not be left upon another that had not been thrown down. The prediction was sufficiently clear to show the disciples how fleeting and impermanent earthly things are.<\/p>\n This prophecy is very specific–one stone shall not remain upon another that has not been thrown down. The Lord never used a superfluous word, but each expression was freighted with meaning. This prediction was literally fulfilled in A.D. 70 by the Romans who, in their quest for the gold upon the Temple structure which melted at the time it burned, literally dug up the foundation stones. Jesus, knowing all things, foretold what they would do.<\/p>\n This fact warrants the observation that every word the Lord spoke will be fulfilled. Abraham, believing God, rested his faith on three little words in the Hebrew translated into English: „So shall thy seed be.“ No word from God is without power. The predictions which have already come to pass did so according to the literal meaning of the oracles. The accuracy and literalness with which prophecy has been fulfilled lead us to believe that those predictions yet unfulfilled will be made good with the same unerring exactness.<\/p>\n Signs of the Consummation of the Age<\/p>\n The prerequisite to understanding the Olivet Discourse is a correct understanding of the significance of the terms found in the question put by the apostles to our Lord: „When shall these things be? and what shall be the sign of thy coming, and of the end of the world?“ (Matt. 24:3b A.S.V.). The Bible describes fully and minutely the outstanding characteristics of the end of this age. God has revealed to us what are correctly called the signs of the times so we might recognize the approaching end and no misunderstanding or hasty conclusion be drawn.<\/p>\n There are a number of signs set forth in Scriptures which indicate the approaching time of the consummation. Any one of them correctly interpreted and evaluated is positive proof of the closing of the age. For His disciples that they might not make any mistake, and for our benefit also, our Lord has given them to us, acting upon what is termed „the law of the witnesses.“ According to the Mosaic code, every word and matter had to be established by two or more witnesses. This precautionary measure reduces the possibility of doubt and uncertainty to the minimum. The Lord wants to eliminate all uncertainty so that His people might recognize the great consummation at its coming.<\/p>\n Among the many signs designated in the Scriptures might be mentioned the following:<\/p>\n The Regathering of Israel before the great and terrible day of the Lord comes (Zeph. 2:1-3).<\/p>\n The rise of anti-Semitism throughout the world which is foreshadowed in Ps. 83:1f. The same thing is found in Ezek. 20:33-39, which tells of God bringing Israel out from among the nations into „the wilderness of the peoples.“ To accomplish this result the Lord will and has used anti-Semitism, but of course He will punish those who have such a spirit. This gathering of Israel into the wilderness and entering into judgment with her comes at the end of this age and during the Great Tribulation.<\/p>\n The Great Apostasy (2 Thess. 2:1-12). This deflection consists of a general movement of men from the faith once for all delivered to the saints, thus preparing the way for the personal Antichrist.<\/p>\n The prevalence of Spiritism (1 Tim. 4:1-3). At the first coming of our Lord to the earth and during His personal ministry God permitted Satan to act within the human realm in a special manner so that, after the testimony for the truth is given, there might be a margin for the exercise of faith on the part of the truth-seekers.<\/p>\n The moral breakdown of civilization (2 Tim. 3:1-9). When an authoritative religion such as that revealed in the Scriptures is thrown into the discard, the inevitable result is a moral and spiritual breakdown of civilization.<\/p>\n The conflict between labor and capital (James 5:1-6). These two classes have always existed and there has been perpetual antagonism between them. According to James, it becomes very pronounced in the end time, with those who have accumulated vast fortunes pitted against the great laboring classes.<\/p>\n The rise of lawlessness and decay of civil government and authority. This prediction is found in Dan. 2, which gives a description of the metallic image, the symbol of the four world empires. The legs consist of iron but the feet and the toes of iron and clay. This brittle or miry clay has no cohesive power; hence, though there is in it the strength of iron there is also the element of weakness, which is symbolized by the clay. Since we see the injection into all governments of an extreme socialized democracy with its discontent and disorganization, we may be certain that this condition is signified by the clay.<\/p>\n There are other indications of the closing age which are set forth in the Scriptures, but the ones enumerated are the outstanding signs of the times.<\/p>\n Why Another Version?<\/p>\n I have always preferred to use the American Standard Version, 1901, as it presents a most accurate rendering of the Word of God. Weymouth in his New Testament in Modern Speech has given us an excellent modern translation which is true to the text, although occasionally his readings border on a paraphrase, and other individual versions have been made more recently, some of which are most excellent and the merits of them is freely acknowledged.<\/p>\n Our present day English is so very far removed from that of the time when the Common or King James Version was made that it becomes difficult sometimes for those of us who are less familiar with the English of over three hundred and fifty years ago to get the full force of the original idiom. Thus I felt that a literal and accurate translation in modern day English which follows the original text most loyally would be advantageous for this exposition.<\/p>\n In a few instances a paragraph division has been made which is not indicated in the American Standard Version. For instance, the translators‘ failure to make a paragraph at Matt. 24:9 has hindered the proper understanding of the drift of thought.<\/p>\n In a few cases a secondary or derived meaning was chosen for certain words of the original text. This has been done only when the context demanded such procedure. As we shall see in this investigation, the only rule by which one may be guided in the study of any language is to take every word at its primary, ordinary, usual, literal meaning unless there is absolute and positive proof in the immediate context and also in the general teaching of Scripture which demands a secondary or a derived meaning. That such a course was demanded by the facts of each context where I have chosen a secondary connotation is evident from the footnotes in the American Standard Version. Only when the context demands a secondary meaning are we justified in accepting one.<\/p>\n Only One Such Discourse?<\/p>\n Is the same discourse recorded in Matt. 24,25, Mark 13 and Luke 21? This question is sometimes asked by conservative, believing students. While as a rule scholars answer this in the affirmative, some have questioned the correctness of this position since Luke’s record does not move in the same groove throughout the discourse along with Matthew and Mark. Luke’s account has much that is not given by the other two writers, and he omits much given by them. In this connection, Matthew alone gives the material found in chapter 25 of his record.<\/p>\n That our Lord frequently repeated His utterances and discourses is seen when making a close study of the Gospel narratives. In view of this, it becomes necessary for us to examine the context of each passage to learn the occasion, place and time of the discourse recorded.<\/p>\n The place and occasion: Matthew and Mark record Jesus‘ discourse on the Mount of Olives after he left the Temple on the last day of His public ministry.<\/p>\n Mark (12:41-44) tells of his observation of the worshipers in the Temple as they cast their gifts into the treasury and connects this incident with the Olivet discourse.<\/p>\n Though omitting this occurrence, Matthew places Jesus in the Temple immediately before going to the Mount of Olives to deliver this famous prediction. All the circumstances identify the two narratives as records of the same sermon.<\/p>\n Luke (21:1-4) calls attention to our Lord’s comment concerning the donors at the Temple and His prediction relative to its destruction, showing that he was talking of the same incident mentioned by Mark. Thus it is evident that all three writers have presented a record of one discourse.<\/p>\n As they moved along the road, the disciples called the Lord’s attention to the large stones used in the construction of the Temple and the consecrated gifts placed there by worshipers. Jesus then went out of the sacred precinct and sat down upon the Mount of Olives. Though Luke does not reveal this particular fact, he is in perfect accord with the other two evangelists. All the facts harmonize and can be woven into one story.<\/p>\n The time, as presented in each of these three records, is the same. Mark and Luke place the delivery of this discourse after our Lord sat over against the treasury, noting different individuals who made offerings. After that incident, according to Mark, Jesus went out from the Temple and sat upon the Mount of Olives where he delivered this wonderful discourse. Matthew omits this observation and simply calls attention to His having left the Temple and gone up to the Mount of Olives. These facts identify the time as being the same for the delivery of this sermon as recorded by the three authors. Furthermore, after the records of this incident, each of the evangelists speaks of the Last Supper which followed the delivery of the sermon within two days, thus confirming the time of the records.<\/p>\n The careful reader who has examined the translations above finds the similarities so striking and pronounced that he immediately identifies the three records as an account of one discourse. Since the three agree in the main yet two of them contain information not included by the other, it is convenient for the reader to have the three records side by side, as is done in all harmonies of the Gospel. By having in parallel columns those verses opposite each other that deal with the same matter, one can, at a glance, see all the facts as presented by the historians.<\/p>\n The word consummation used in Matt. 24:3 literally means to end together or at the same time. The term, rendered end in vss. 6 and 14, in the verbal form means to bring to a close, to finish, to end. The pictorial conception of this word may be illustrated by roads converging at one point. Evidently it was chosen because of data found in Zech. 14, which undoubtedly was in the apostles‘ minds when they asked these questions.<\/p>\n An Oriental Arrangement<\/p>\n In the Western world during these modern times the lecturer, speaker or writer outlines his material logically and follows a definite plan. The Orientals of our Lord’s day did not place such great stress upon logical division. Since Christ gave His revelation in the terms and the style current in His day, it is to be assumed that there are not the clear-cut and well-defined divisions of material which we would expect in a modern college seminary or in university lectures. Logic in the lecture room is one thing; Life and reality are another, and our Lord was dealing with these. Hence we see a blending of His teachings, one with the other.<\/p>\n Warning Against False Christs<\/p>\n And Jesus answered and said unto them. Take heed that no man lead you astray. For many shall come in my name, saying, I am the Christ [Messiah]; and shall lead many astray. (Matt. 24:4,5 A.S.V.)<\/p>\n Jewish history enumerates a number of false prophets who have laid claims to Messianic honors. They have taken advantage of certain conditions and preyed at different times upon the credulity of the Hebrew people. Claiming to be the Messiah, they have always gained a following–some larger than others. Inevitably the deluded populace has suffered the effects of disappointment and often political and civil disabilities resulted. In my book Messiah: His First Coming Scheduled, I have given a cross-section of a few of the Messianic movements in Israel which have swept many innocent people into a vortex of suffering and calamity.<\/p>\n According to our Lord’s prediction, there will arise many false christs in the end time, giving themselves out as the expected Redeemer. As in the past so in the future–they will gain many adherents. Here our Lord warned His disciples against these pretenders.<\/p>\n The first question as given by Matthew was, „Tell us, when will these things be …?“ We will study the answer to this question next.<\/p>\n <\/p>\n Chapter 3<\/p>\n „When Will These Things Be?“<\/p>\n <\/p>\n Accuracy of the Narrative<\/p>\n In our study of the Olivet Discourse, two questions are presented to the Lord Jesus. „Tell us,“ writes Matthew, „when will these things be, and what is the sign of your presence and the consummation of the age?“ Mark states the first query in the words employed by Matthew, but gives the second a little differently: „And what is the sign when they are about to be fulfilled?“ Luke, who varies little from Matthew and Mark on the first question, asks the second in these words: „And what is the sign when these are about to come to pass?“<\/p>\n Because of the differing ways of stating the second question some critics have attempted to find discrepancies in the narratives. How could the three writers, being inspired infallibly by the Spirit of God, word the second query so very differently in each case? Are they not direct quotations? These questions are asked frequently, and if I may, I would like to make the following explanation. Probably the apostles in their excitement over the prediction made by Jesus framed their questions as stated by the three evangelists. One led out by wording his query as Matthew states. Then another, being interested in one special phase of the subject, immediately worded his question as given by Mark. He is thinking about accomplishing or fulfilling the-task. A third is quoted by Luke as asking „when these are about to come to pass.“ The accomplishment of the prediction was not foremost in his mind, he was simply thinking in terms of events coming to pass.<\/p>\n One need not be surprised to read the various statements of the question. Situations similar to this occur daily. A speaker is asked a specific question by one in his audience. Another, having the same query in mind but being more interested in a certain phase of the subject, restates it accordingly, while a third party may emphasize still another element. In an open forum such a situation easily develops. Upon this common experience we may take our stand and recognize perfect harmony between all the statements of the evangelists.<\/p>\n Neither Matthew nor Mark recorded our Lord’s answer to the first question but we are grateful that Luke was led by the Holy Spirit to do so. When the apostles showed such great interest in the prediction the Saviour naturally and lovingly gave the desired information. This should embolden us to come to Him and ask for additional light on Scripture passages that are obscure to us. If, in faith, we ask for understanding and wisdom, He will not refuse. But if we doubt, we need not expect an answer.<\/p>\n The Suffering of God’s People<\/p>\n In Luke, vss. 10 and 11, Jesus takes the minds of the apostles from their own day to the signs of the end of the age–a world war attended by famines, pestilences and great earthquakes in diverse places. As we proceed in this investigation we shall see that our Lord had such passages as Zech. 14 in His mind when He foretold the destruction of Jerusalem. The awful horrors revealed in that chapter necessarily will involve great suffering by the people of God who are on earth during the day of Jehovah–the Tribulation Period.<\/p>\n Verse 12, however, begins with these significant words: „But before all these things, they will lay their hands upon you …“ This brought the apostles‘ thoughts from the end of the age back to their own day so that Jesus might tell of the personal experiences through which they would be called to pass.<\/p>\n According to His forecast they would be brought before synagogues, rulers, governors and kings. They were not, however, to meditate beforehand what their defense should be. They were to look to the Holy Spirit for guidance and ability to answer their opponents and, when brought before the tribunals, they were to consider the occasion as an opportunity to give a clear, ringing testimony to the saving power of the Lord Jesus Christ. Although they would have to suffer for His name, not one hair of their heads should be lost. In their patience they would really win the life that is life indeed.<\/p>\n Jerusalem Destroyed, A.D. 70<\/p>\n During the lifetime of at least some of the apostles, the Temple was to be destroyed: „And Jesus replied to him, Do you not see all of these great buildings? A stone shall not be left upon another which has not been utterly thrown down“ (Mark 13:2). This caused the disciples to ask, „Tell us, when these things will be … ?“ The answer is to be found in Luke’s Gospel only. Jesus revealed that the sign by which they could know the time was near would be the besiegement and total blockade of Jerusalem. The invasion of the country by a foe was not an indication, but if that army should besiege and encompass the city that would be the sign that the time was near for fulfillment.<\/p>\n Our Lord instructed that the disciples in Judaea were, at that time, to flee to the mountains and those within the city were to depart from it. But how could anyone escape from the city when it was surrounded by a hostile army?<\/p>\n Fortunately for us, Eusebius (book 3, ch. 5) gives us that information. After the Roman forces had besieged Jerusalem for some time the commanding officer, Titus, for reasons not recorded, withdrew his forces. The Christians in the city, taking the Lord’s word at par value, fled northeast to Pella. After their departure the Roman forces again besieged the city until it finally was taken with great loss of life. But not one drop of Christian blood was shed in the final collapse!<\/p>\n The instructions concerning speedy flight from Jerusalem are similar to those of Matthew 24:9-28 and Mark 13:14-23 pertaining to the last days. Why the similarity? Because a like situation produces similar results. At the time of the destruction of Jerusalem, 70 A.D., the law of Moses was in force. People weighed down with burdens and responsibilities could not escape quickly at that time. Neither will they be able to do so when the Antichrist sets up his image in Jerusalem. During the last days the Jewish law will again be in force in Palestine and the people will be hindered from escaping from the country as they were in the year 70 A.D.<\/p>\n According to Luke, vs. 24, the armies attacking Jerusalem would slay many of the inhabitants and the rest would be led into captivity among all the nations. That calamity, Jesus said, would be the beginning of the time during which Jerusalem would be trodden down by the Gentiles. This period, called „the times of the Gentiles,“ is the Christian era. Properly speaking, however, in the light of Dan. 2 and 7, the times of the Gentiles began with the Babylonian captivity and will continue until the kingdom of God is established upon the earth. Our Lord, speaking of the fall of Jerusalem in 70 A.D., was saying that the Holy City would be trodden down during the remaining years of „the times of the Gentiles.“<\/p>\n The necessary inference in the expression „until the times of the Gentiles are fulfilled“ is that when those times are fulfilled Jerusalem will no longer be trodden down by the nations. This promise involves the rise of Zionism and its control over the Holy Land. Palestine now having in part reverted to the Jewish people, it would appear that the times of the Gentiles have about run their course and that soon God will deal especially with Israel by bringing His purging judgments upon her. In the fiery trials of that time the wicked will be purged from the nation and it will be purified.<\/p>\n One must not confuse „the times of the Gentiles“ with „the fulness of the Gentiles“ (Rom. 11:25). The context of the latter expression, as with that of the former, must be consulted to ascertain the force of the phrase. In Rom. 11 Paul discusses the flowing out of the spiritual blessings to the Gentiles while the Jews are in disbelief. The hardness which has come upon Israel because of her rejection of the truth is only partial and for a limited time–„until the times of the Gentiles are fulfilled“ or until the full opportunity has been given to the Gentiles to call out from them a people for the Lord’s name.<\/p>\n Luke 21:20-24 gives a definite answer to the first question, when these things will be. When Jerusalem is encompassed by armies–not simply when a foreign foe invades the land–you can know, Jesus declared, that the prediction concerning the destruction of the Temple and of the city will be fulfilled. As we have seen, this prophecy came to pass in the year 70 A.D.<\/p>\n <\/p>\n <\/p>\n Chapter 4<\/p>\n Prophetic Background of „The Sign“<\/p>\n We will now begin a discussion of the portion of the Olivet Discourse that deals with the second question put to Jesus by His disciples, „What shall be the sign of thy coming, and of the end of the world?“ (Matt. 24:3b, A.S.V.).<\/p>\n In our study we have already seen the signs of the end of the age as designated in other Scriptures: the regathering of Israel (Zeph. 2:1-3); the rise of anti-Semitism throughout the world (Ps. 83:1f; Ezek. 20:33-39); the great apostasy (2 Thess. 2:1-12); the prevalence of Spiritism (1Tim. 4:1-3); the moral breakdown of civilization (2 Tim. 3:1-9); the conflict between labor and capital (James 5:1-6); the rise of lawlessness and decay of civil government and authority as intimated by the feet in the image-vision of Dan. 2. There are other indications in the Scriptures as well, but these are the outstanding signs of the times.<\/p>\n Doubtlessly the apostles, when they asked this question, knew of at least some of these signs. On this occasion, however, they did not ask concerning some of the signs, but were very specific in asking for THE sign of the end of the age. In the Greek the definite article has almost the force of a demonstrative pronoun in English. Thus the apostles asked for some event or sign which could be designated properly as the outstanding indication of His coming and of the end of the world. „Parousis and sunteleia tou aionos are the technical terms of the apostolic age, for the second advent of Christ and the close of the present order of things, and they occur in Matthew only, so far as the Gospels are concerned“ –A.B. Bruce, in The Expositor’s Greek Testament, Vol. I, p. 289a.<\/p>\n „Thy coming“: The word used by the apostles is parousia which in the original is a composite term and literally means „to be present with or by the side of.“ Such is the import of this word in the Koine, the vernacular Greek of our Lord’s day. From this question it is evident that the apostles expected some event or miraculous sign which would indicate the nearness of the Lord’s return.<\/p>\n „The end of the age“: The ordinary English translation uses the words „the end of the world,“ but a footnote of the American Standard Version gives the literal rendering, „The consummation of the age.“ There are three principal words in the original text which are usually rendered in our different versions by the single word „world.“ In the King James Version the English reader has no way of knowing which of these words was used. Relief is given to this situation in the A.S.V.<\/p>\n One of these words is Kosmos, which usually means the earth or the physical world with its civilization. Of course, there are shades of ideas expressed by this word.<\/p>\n A second word occurring frequently is oikoumene, or the inhabited earth. It primarily refers to the physical globe upon which we live but lays emphasis upon its population. The footnote of the A.S.V. correctly renders it the inhabited earth (Heb. 1:6).<\/p>\n The third word of popular usage is aion. This term primarily means age, era or dispensation. It, like other words, presents different shades of meaning. In a later discussion we will examine the varying hues of ideas signified by this last but most important word, the misunderstanding of which is causing havoc within conservative ranks.<\/p>\n It is a matter of great significance that the apostles used this last word which primarily means an age or dispensation of time. By their choosing it we see that they were not thinking of the destruction or the dissolution of the earth but were simply asking about the present era, which at that time was dawning. The translators of the ASV rendered an invaluable service by placing in the footnote „the consummation of the age“ as the literal rendering of the original Greek. It is evident that the apostles were not thinking of what is popularly termed the „judgment day“ or the „end of the world,“ but of the consummation of our present dispensation–of our Lord’s return to earth, bringing the present dispensation to a close and ushering in a new era. Obviously, they were also expecting some omen which would be indicative of His return and of the new dispensation. Spontaneously they asked for the sign which would indicate the nearness of these two stupendous events.<\/p>\n Background of the Discourse<\/p>\n Everything must be observed from the proper point of view. The Olivet discourse, especially the questions of the apostles, can never be correctly understood unless they are viewed from the proper perspective and unless the real Scriptural background is thoroughly comprehended. What is this background, and is it possible for us to reconstruct it today?<\/p>\n The association of ideas: One of the fundamental principles of psychology is the association of ideas. This law, operative in every thinking process, is the associating of mental images, even those remotely related. The mention of a given thought immediately brings into consciousness other related ones.<\/p>\n To illustrate, whenever I meet people who are acquainted with my wife and family, the first thing these friends do after greeting me is to ask about the welfare of my people. My presence instantly suggests them, hence the inquiry.<\/p>\n In the same way, in the minds of the disciples, the destruction of Jerusalem was associated very intimately with the hope of the Lord’s coming and the end of the age–„The questioners took for granted that all three things were together: destruction of the temple, advent of the Son of man, end of the current age.“ –A.B. Bruce, in The Expositor’s Greek Testament, vol. I, p. 289a. What, then, is the basis for such an association of ideas?<\/p>\n Old Testament Background: In Zech. 14 we have a vivid picture of the closing scene of this age which is known as the day of the Lord. In vss. 1 and 2 we see a prediction of the last siege of Jerusalem in this period of wrath. At that time the Lord, by His overruling providence, will bring all nations against Jerusalem to battle. The besieging forces will be successful in battering down the defenses of the city: „And the city shall be taken, and the houses rifled and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.“ This is a prediction of the terrible havoc that will be wrought in Jerusalem and its environs. At the critical moment when victory for the besieging forces will seem to be within the enemy’s grasp, the Lord will suddenly appear upon the scene and His feet, according to vss. 3,4, will stand upon the mount of Olives:<\/p>\n Then shall Jehovah go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east; and the mount of Olives shall be cleft in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. (Zech. 14:3,4)<\/p>\n This will be a day the like of which has never been before and never shall be thereafter.<\/p>\n The Lord, who makes His sudden appearance at that time and who stops the fighting, will become King over all the earth. He will cause wars to cease and will lift the curse, establishing His glorious kingdom and authority throughout the world: „And men shall dwell therein, and there shall be no more curse; but Jerusalem shall dwell safely“ (vs. 11).<\/p>\n Three outstanding points loom mountain-high before the one reading this chapter: the complete destruction of Jerusalem with the Temple; the sudden coming of Jehovah to this earth and the standing of His feet in that day upon the mount of Olives; the conclusion of this age and the introduction of the glorious, Millennial era.<\/p>\n Since these three definite predictions are associated in one prophetic picture, it is very easy to see how the apostles, upon hearing the Lord’s prophecy of the destruction of Jerusalem, instantly thought of Zech. 14. It is true that they misunderstood the Saviour’s prediction. When He uttered this oracle, He did not give the time element but simply foretold the fact. Since the introductory verses of Zech. 14 predict the destruction of the city with the Temple, naturally they thought that He was speaking of the demolition which will occur in the day of Jehovah. This hasty conclusion, however, was the reason for their question and of our Lord giving the Olivet discourse, providing one of the clearest and plainest outlines of the present age, its close and the introduction of the new era.<\/p>\n <\/p>\n <\/p>\n <\/p>\n Chapter 5<\/p>\n The Sign Question Answered<\/p>\n What shall be the sign of thy coming, and of the end of the world? (Matt. 24:3b, A.S.V.)<\/p>\n In asking this question the apostles knew of at least some of the signs Old Testament Scriptures had given for the end of the age: the regathering of Israel and the rise of anti-Semitism throughout the world, the moral break-down of civilization, the rise of lawlessness and decay of civil government and authority. But it was THE sign of the end of the age they wanted to be able to recognize. The words „the end of the world“ literally rendered are, „The consummation of the age.“ They were not thinking of the dissolution of the earth but about the end of the present era, which at that time was dawning, and about our Lord’s return to usher in a new era.<\/p>\n Analysis of Matthew 24:6,7<\/p>\n Our Lord’s answer to the apostles‘ question is found in Matt. 24:6-8, Mark 13:7,8 and Luke 21:9-11. Since the passage in Mark adds nothing to that found in Matthew’s record, we will get the essential facts as presented in the other two. Because so very much is involved in this question it becomes necessary for us to analyze each of these important passages, defining the principal terms:<\/p>\n And ye shall hear of wars and rumors of wars; see that ye be not troubled: for these things must needs come to pass; but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and earthquakes in divers places. (Matt. 24:6,7)<\/p>\n „Wars and rumors of wars“: What is the meaning of this expression? Evidently these words carry the regular connotation, signifying conflicts between certain nations as are recorded in history from time immemorial. The term wars indicates actual combats whereas rumors of wars connotes the brewing of conflicts.<\/p>\n „The end“ in this question signifies the end of this present era during which our Lord is absent–the end of the dispensation concerning which the question was asked.<\/p>\n „For“ is a word that, when used as a conjunction, is all but universally neglected. The clause or sentence which it introduces is always explanatory of that which has gone before. It is important that we recognize the special function of this conjunction and study carefully the preceding context to ascertain how much of it is explained by the sentence thus introduced.<\/p>\n „Nation … against nation“: What is the significance of this phrase? Since its background is found in Old Testament passages such as Zech. 14, we may be able to gather information there which will determine its meaning.<\/p>\n We should bear in mind that, humanly speaking, our Lord was a Jew, brought up in the atmosphere of the Old Testament and Jewish theology of the day, as were His disciples. The significance of this expression is to be found in the Old Testament.<\/p>\n An Idiom of the Day<\/p>\n This phrase, „nation against nation, and kingdom against kingdom,“ is a pure Hebraic idiom which occurs in two passages of the Old Testament, one of which is Isa. 19:1-4, an oracle pertaining only to Egypt. Before the prophet’s vision there loomed a situation which would arise in the future from his point of view. He saw the time when God would „stir up the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbor,“ in a civil war that would rend Egypt from one end to the other.<\/p>\n Are we to understand the terms, „every one against his brother, and every one against his neighbor,“ as meaning that absolutely every individual in Egypt will be engaged in this civil war?<\/p>\n Absolute or Relative<\/p>\n There are two uses of language, the absolute and the relative, and the context and facts connected with the situation must be studied to arrive at the correct conclusion. The facts alone render the final decision as to which usage is to be understood. As stated many times, the fundamental rule of interpreting all languages is to take every word at its primary, ordinary, usual, literal meaning unless the facts of the context indicate clearly otherwise.<\/p>\n As an illustration of the absolute type, note the names of the apostles in Matt. 10:2-4 and the statement which follows in vs. 5: „These twelve Jesus sent forth, and charged them, saying, Go not into any way of the Gentiles, and enter not into any city of the Samaritans.“ In these verses we see a list of the disciples‘ names and the statement that „these twelve Jesus sent forth,“ commanding them not to go in the way of the Gentiles. The language is very specific and every word is to be taken in its absolute sense. Otherwise, human speech means nothing.<\/p>\n The following statement in Matt. 3 is an illustration of the relative use of language: „Then went out unto him Jerusalem, and all Judaea, and all the region round about the Jordan; and they were baptized of him in the river Jordan, confessing their sins“ (vss. 5,6). Are we to understand that every individual in Jerusalem, Judaea and the section around the Jordan went out to John’s services and was baptized by him in the Jordan? No, for the seventh verse qualifies this by saying, „But when he saw many of the Pharisees and Sadducees coming to his baptism,“ he called them an offspring of vipers and asked who warned them to flee from the coming wrath.<\/p>\n This position is confirmed by Luke’s statement which declares, „And all the people when they heard, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and the lawyers rejected for themselves the counsel of God, being not baptized of him“ (7:29,30).<\/p>\n Is the expression, „every one against his brother, and every one against his neighbor“ absolute or relative language? The major portion of a nation in any war is usually involved, but not every single individual participates actively. In view of this it seems that the expression is to be taken in the relative sense of the term, indicating the great majority of people.<\/p>\n A Major Conflict<\/p>\n After having told of the conflict which would arise in Egypt involving the majority of the people, Isaiah spoke in general terms and used this idiom, „city against city, and kingdom against kingdom.“ It is clear that the prediction indicated a general war in which the major portion of the nation would be involved and which would rend the entire country, end to end.<\/p>\n The other example of this idiom is found in 2 Chron. 15:1-7. These verses give us Azariah’s interview with King Asa at a time of national victory. The prophet went to the king to deliver the message that „Jehovah is with you, while ye are with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you“ (vs. 2). This statement is a declaration of the fundamental principle in God’s dealing with the human family.<\/p>\n The prophet then began to interpret to the king God’s dealings with Israel in the past, looking back to a period of apostasy when the prophetic voice had ceased in Israel. This period of the dearth of God’s Word finally was broken when the Lord brought His judgments upon the nation: „But when in their distress they turned unto Jehovah, the God of Israel, and sought him, he was found of them“ (vs. 4). In speaking of this period of judgment the prophet said, „And in those times there was no peace to him that went out, nor to him that came in: but great vexations were upon all the inhabitants of the lands. And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity“ (vss. 5,6). In this former time of distress which terminated the period of apostasy, a general upheaval in „the lands“ occurred. The prophet was speaking of Israel’s past history; evidently Palestine was the center of this general uprising and free-for-all conflict, with the lands adjoining it on the north, east and south included. A man of Judaea who wished to escape the calamities of the times by going into some other land ran into worse troubles. The same was true if a Moabite wished to escape by entering Israel, for there he found no relief. This general political upheaval can be interpreted as nothing other than a general conflict affecting those nations, but it does not require us to think of this language in the absolute sense. The probability is that the statements are used with a relative meaning.<\/p>\n This major conflict involving Palestine and adjacent countries is described in the words, „And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity“ (vs. 6).<\/p>\n A World Involvement<\/p>\n From these two examples it is clear that the idiom, „nation against nation, and city against city“ signifies a major conflict involving all of the territory before the prophet’s gaze. Since in the context of the Olivet Discourse it is evident our Lord had a world vision, we are forced to the conclusion that this idiom on His lips signified a major conflict that would involve practically all the world. This language also conveyed to the apostles‘ minds the prediction of a major conflict among the nations, properly considered today as a world war. From the significance of its use in the Old Testament we conclude it is not a forecast of a conflict in which every single nation is involved but rather the majority of nations.<\/p>\n Global Catastrophies<\/p>\n From Old Testament predictions the Jew concluded there would be a general war involving the nations immediately preceding the establishment of the great Kingdom age, as pointed out by the following quotations:<\/p>\n At that time wars shall be stirred up in the world; nation shall be against nation, and city against city; much distress shall be renewed against the enemies of the Israelites. –Zohar Chadash<\/p>\n If you shall see kingdoms rising against each other in turn, then give heed, and note the footstep of the Messiah. –Beresch Rabba<\/p>\n „Famines, pestilences, and earthquakes“: What is the significance of these words and how can they be interpreted as an integral part of „the sign of the end of the age“? Words are to be taken at their primary, usual meaning unless the context indicates otherwise–but have we not had famines, pestilences and earthquakes throughout all history? The annals of the past show many such calamities which have afflicted the earth. Then how can these things be a sign of the closing era? In view of the passage just quoted, I believe they will appear in an intensified, heightened and increased form at the close of the age. Therefore, nation rising against nation, famines, pestilences and earthquakes are the four things which constitute the sign of the closing era.<\/p>\n Chapter 6<\/p>\n Birthpangs of a Nation<\/p>\n For nation shall rise against nation, and kingdom against kingdom; and there shall be famines and earthquakes in divers places. But all these things are the beginning of travail. (Matt. 24:7,8)<\/p>\n In this very close study of each phrase in our Lord’s answer to the apostles‘ question, „What shall be the sign of thy coming, and of the end of the world,“ we have come to the last sentence.<\/p>\n „All these things,“ in the Greek, is panto tauta. To what do these words refer? According to a well-recognized principle of language, they can refer only to that which has immediately preceded, unless there is evidence in the immediate context indicating otherwise. Thus, „All these things“ can only refer to a world war, famines and earthquakes all occurring at the same time in an intensified and heightened form.<\/p>\n „The beginning of travail“: In the King James version of the Scriptures, this phrase is rendered „beginning of sorrows.“ What are we to understand by that? It is a rendering that is hazy, indefinite and without any specific meaning. The American Standard Version comes to our rescue by a clear-cut, definite rendering, „the beginning of travail,“ providing an accurate representation of the original. Upon the lips of our Saviour and in the ears of His apostles, what did this expression signify?<\/p>\n We are to suppose that the Saviour meant, and the apostles understood, it to have the current meaning of the day. In our interpreting language we must always bear in mind that people use words and phrases with their common significance unless there is positive evidence in the context indicating a departure from the normal, ordinary connotation.<\/p>\n What Do the Prophets Say?<\/p>\n The proper clue to understanding this phrase is found in the language of the prophets. Indeed, the background of the entire Olivet discourse is found in the imagery supplied by the Old Testament. Such passages as the following provide the desired information.<\/p>\n Isaiah 66:7-9: „Before she travailed, she brought forth; before her pain came she was delivered of a manchild. Who hath heard such a thing? who hath seen such things? shall a land be born in one day? shall a nation be brought forth at once? for as soon as Zion travailed, she brought forth her children (vs. 8).<\/p>\n This passage, as with all portions of Scripture, must be studied in the light of its context. A rapid perusal of chapters 65 and 66 shows that the subject matter of these predictions pertains largely to the purging of all sinners from Israel and to the Great Tribulation which immediately precedes the glorious Millennial age.<\/p>\n In our passage, Zion is represented as an expectant mother upon whom the birth-pains have come. The prophet, in a very dramatic manner, states that this woman brought forth her child without labor-pains! The incorrectness of this assertion is obvious; all good teachers, to spur the intellect of the student, at times use the same method. The audience will retort that the thing is impossible–it is contrary to nature! In their imagination they are then able to make the comparison between normal childbirth and the experiences through which Israel will yet pass in the future.<\/p>\n Four questions are asked by the prophet, all of which demand a negative answer. Then the concluding sentence of vs. 8 is, „For as soon as Zion travailed, she brought forth her children.“ The translation is not the very best although it is grammatically correct.<\/p>\n The words translated „for as soon as“ also mean „when.“ The choice of renderings must be determined by the flow of thought. In my judgment the latter accords with the facts here presented more accurately than the text reading adopted by our translators.<\/p>\n The position becomes the more obvious when we realize that the question, „Shall a land be born in one day?“ demands a negative answer. No, a land cannot be brought forth in a day. Zion, therefore, must go through a period of travail.<\/p>\n The sentence which we are now considering, however, shows us that when the birth-pains do come upon Zion they will not be false pains–they will indicate that her time to be delivered is at hand. The rendering „when“ is more in keeping with the facts of the context.<\/p>\n This position is confirmed by the rhetorical questions in vs. 9: „Shall I bring to the birth, and not cause to bring forth? … Shall I that cause to bring forth shut the womb? saith thy God.“ These also demand a negative answer. God, the author of childbirth as the method of propagating the human family, does not thwart His plans by bringing the expectant mother to a period of travail and then stopping nature in its course. Having a definite purpose in this unfolding of new life, he continues the process until delivery, notwithstanding the pain and suffering. Thus it shall be with Zion. Before the new Israel–the faithful remnant–can be brought out into the larger and freer life of the great Millennial Age, the nation must pass through the period designated as „childbirth.“ In this passage, therefore, the period of distress constantly spoken of by the prophets as the „day of Jehovah“ is set forth under the symbolism of childbirth.<\/p>\n In Jeremiah 4:23-31, the weeping prophet used this same illustration to describe a vision of the world in utter destruction: „I beheld the earth, and lo, it was waste and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved to and fro. I beheld, and lo, there was no man, and all the birds of the heavens were fled. I beheld, and lo, the fruitful field was a wilderness, and all the cities thereof were broken down at the presence of Jehovah, and before his fierce anger“ (vss. 23-26).<\/p>\n Verses 27-31, beginning with the conjunction „for,“ explain the significance of this vision, using the figure of childbirth to refer to the Great Tribulation, or the day of Jehovah: „For I have heard a voice as of a woman in travail, the anguish as of her that bringeth forth her first child …“<\/p>\n Hosea, in chapter 13:12-14, uses the same figure: „The iniquity of Ephraim is bound up; his sin is laid up in store.“ Here the iniquity and wrongdoing of Ephraim is stated. He shall suffer the consequences of his sin. „The sorrows of a travailing woman shall come upon him: he is an unwise son; for it is time he should not tarry in the place of the breaking forth of children.“ The figure of a travailing woman is used to describe the suffering through which the nation will pass.<\/p>\n Of course this language was spoken by Hosea to the ten northern tribes. Had the prophet been talking to the entire nation he would have used the same figure and included all, as Isaiah after him did. Though this prediction was applicable to an event now past, it awaits its complete fulfillment in the future.<\/p>\n The translation, „for it is time he should not tarry in the place of the breaking forth of children,“ presents a blurred picture. I must admit, however, that the original is difficult to render into English. A footnote in the 1901 American Standard Version gives this rendering: „When it is time, he standeth not in the place of the breaking forth of children.“ The picture of childbirth is continued here. The mother in labor pain must cooperate with nature, otherwise the ordeal is prolonged.<\/p>\n Some national characteristic is indicated by the phrase, „is an unwise son“; that is, Ephraim (the ten northern tribes) is unwise in that he is not willing to cooperate with the God or nature. The prophet foresees the birth of the new Ephraim and recognizes the suffering through which it must pass in the process. The Tribulation Period will be no time for Israel to draw back and fight against God. The birth-pangs will be upon her and nature is going through with the process. To be hesitant and rebellious against God will simply increase the intensity of the pain during the birth of the nation.<\/p>\n „I will ransom them from the power of Sheol; I will redeem them from death: 0 Death, where are thy plagues? 0 Sheol, where is thy destruction? repentance shall be hid from mine eyes“ (vs. 14). It is clear that Hosea was speaking about the Great Tribulation through which Ephraim shall pass, at the end of which death will be swallowed up in victory. This event, we know, comes to pass when our Lord returns.<\/p>\n Micah, in 4:9-5:3 used the same imagery, as seen by an examination of his prophecies. Micah was a contemporary of Isaiah. A study of this passage shows that the travail mentioned in 4:9,10 refers to the collapse of Judah under the Babylonian siege, which occurred in 606-587 B.C.: „Now why dost thou cry out aloud? Is there, no king in thee, is thy counsellor perished, that pangs have taken hold of thee as of a woman in travail? Be in pain, and labor to bring forth, 0 daughter of Zion, like a woman in travail; for now shall thou go forth out of the city, and shalt dwell in the field, and shalt come even unto Babylon: there shalt thou be rescued …“<\/p>\n The prediction of that catastrophe blends with the major one at the end of the age, which is described very vividly and graphically in vss. 11-13, „And now many nations are assembled against thee, that say, Let her be defiled, and let our eye see our desire upon Zion. But they know not the thoughts of Jehovah, neither understand they his counsel; for he hath gathered them as the sheaves to the threshing-floor. Arise and thresh, 0 daughter of Zion; for I will make thy horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many peoples: and I will devote their gain unto Jehovah, and their substance unto the Lord of the whole earth.“ In 5:2, the prophet gives the prediction of Israel’s Messiah and follows that oracle by saying that the Lord would give the nation up until „she who travaileth hath brought forth.“ We are forced by logic to conclude the travailing mentioned in 5:3 is the same as the birth-pains of 4:11-13.<\/p>\n Other prophets used the same figure of childbirth in describing the judgments of the Great Tribulation period which will come upon the whole world at the end of this age. The old rabbis, whose opinions are crystallized in the Talmud, correctly understood this figure of speech. In speaking of the coming of Messiah, they used the expression „birthpangs of the days of Messiah.“ They very clearly understood the predictions concerning Israel’s sufferings at that time.<\/p>\n Since the figure of childbirth was used by the prophets to indicate the ordeal of the Great Tribulation and since it is evident from the Olivet Discourse that our Lord was thinking and speaking in terms of the prophetic message, His use of this figure must be interpreted in that light.<\/p>\n Without positive proof in Jesus‘ message that he used this figure with a different meaning, we are logically bound to believe that He used the word „travail“ expecting it to be understood as the great day of Jehovah. But what is the significance of the word „beginning“? According to the figure, we would say that the „beginning of travail“ is the first birth pain–the warning pain. These things, therefore, which are called the „beginning of travail“–world war, famines and earthquakes occurring simultaneously in intensified form–stand as a warning. In relation to the Great Tribulation they are as the first birth-pain, a forewarning of the real labor pains of childbirth.<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n A Chronological Scheme Of Events<\/b><\/p>\n Analysis of Luke 21:9-11 We have closely studied our Lord’s answer to the apostles‘ questions concerning His coming again and the last days, as revealed in Matt. 24:7,8. Luke also records their question, „Teacher, when therefore shall these things be? and what shall be<\/i> the sign when these things are about to come to pass?“ (21:7). Luke’s record of the specific statements corresponds very closely to that of Matt. 24:6,7:<\/p>\n And when ye<\/i> shall hear of wars and tumults, be not terrified: for these things must needs come to pass first; but the end is not immediately. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom; and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven (Luke 21:9-11).<\/p>\n The terms appearing here are the same as in Matthew. He records that our Lord used the expression, „wars and rumors of wars.“ According to Luke He also used the word „tumults,“ which carries the idea of rebellions and upheavals in the political world and in other spheres of human activity. The warning against drawing hasty conclusions from these disturbances and wars is similar to that recorded by Matthew. The conditions which produce trouble between nations and groups of people continue to the present. As long as these conditions remain there will be wars and trouble.<\/p>\n Significance of „first“: In speaking of wars and tumults occurring during His absence, our Lord said, „These things must needs come to pass first; but the end is not immediately.“ The word first<\/i> is very significant. The use of this numeral implies a second thing to be narrated and distinguishes it from the latter. Thus the wars and tumults of vs. 9 are classified together as opposed to something mentioned in vss. 10, 11.<\/p>\n The wars and tumults mentioned here can be understood only as rebellions among peoples and wars between nations, that is, local wars occurring in various places and at different times. This prediction has been fulfilled, literally, throughout the Christian centuries. Hardly a decade or a generation has passed during the entire dispensation when there has not been tumult, upheaval or war somewhere in the world. Thus when saying these things „must needs come to pass first,“ our Lord was talking about the wars of the Christian dispensation and lumping them together as coming before some other event transpires.<\/p>\n Significance of adverb „then“: In vss. 10,11 the Lord foretold the rising of one nation against another and of one kingdom against another, an upheaval in the political world which will be attended by great famines, earthquakes and pestilences. Following this mighty conflict „there shall be terrors and great signs from heaven.“ These verses do not tell us how much time intervenes between this world war and the heavenly portents. From Luke’s record it is clear that the world war is connected with the closing scenes of the age. Since „wars and tumults“ are to come to pass first, the world war mentioned in vss. 10,11 is thrown over against the wars and tumults. In this light, the rising of nation against nation and kingdom against kingdom cannot be explanatory of „the wars and tumults.“ The word then<\/i> introducing vs. 10 separates the prediction of vss. 10,11 from that in vs. 9.<\/p>\n With this analysis of Luke’s record, we see that his account supplements that given by Matthew and is in perfect accord with the latter.<\/p>\n <\/span><\/span><\/p>\n Having seen the significance of each of the principal terms in the records of Matthew and Luke concerning this special oracle, we are now in a position to build the information into a single prediction which will give us a chronological scheme of events.<\/p>\n <\/span><\/span><\/p>\n Since Zech. 14 furnishes the background for the Olivet Discourse, it is evident that the wars and rumors of wars foretold by our Lord refer to the various military conflicts which have occurred during His absence. In other words, Matt. 24:6 covers the entire Christian dispensation. As we have seen, this era is set off from the end time in Luke 21:9 by the adverb, first.<\/i><\/p>\n The Old Testament foreview: The psalmist David clearly foresaw the period that intervenes between Messiah’s first and second comings, during which the Lord Jesus Christ is seated at the right hand of the throne of God in Heaven. This is clear from Ps. 110 as well as many other passages. In this illuminating psalm, which is one of the most fundamental to proper understanding of the present era in God’s plan of the ages, the entire outline of Messiah’s redemptive career appears. When the curtain rises on this psalm Messiah is seen in the midst of Jerusalem, opposed by His enemies. God then speaks to Him from Heaven, inviting Him to leave Jerusalem and sit at His right hand until He makes King Messiah’s enemies His footstool. When this task is accomplished (and when Israel pleads for Him to return) Messiah will leave His place in Glory and return to Zion, whereupon the entire nation will enthusiastically accept Him. From this and other prophecies it is clear that a period during which Israel is rejected would separate the two comings of Messiah.<\/p>\n Not an afterthought: In keeping with the Old Testament foreview of this present dispensation, our Lord indicated that it was not His intention to set up His glorious kingdom upon earth at His first coming, as clearly seen in the parable of the pounds (Luke 19:11-27). Jesus was going up to Jerusalem and the throngs of people concluded that this indicated he would now speedily establish the kingdom of God. Expectations of this event were running high; therefore, Jesus spoke the parable of the pounds to illustrate that the kingdom was not to appear immediately.<\/p>\n And as they heard these things, he added and spoke a parable, because he was nigh to Jerusalem, and because<\/i> they supposed that the kingdom of God was immediately to appear. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And he called ten servants of his, and gave them ten pounds, and said unto them. Trade ye herewith<\/i> till I come. But his citizens hated him, and sent an ambassage after him, saying, We will not that this man reign over us.“<\/p>\n In this parable the nobleman represents Christ; the far country, Heaven; the servants, the disciples of the Lord; the pounds delivered to them, the talents and opportunities for service in His cause; and the citizens who hated him, this unbelieving world. The returning nobleman, after having received the kingdom, pictures the return of our Lord when He will establish His kingdom upon the earth. At His second coming He will reward His servants and will apportion their rewards according to their works.<\/p>\n This parable, together with others and with the plain statement of our Lord on this occasion, shows that the present Christian dispensation was not an afterthought in the plan of God brought about by His being rejected by the Jews. According to the foreview of events as set forth by the prophets, the Christian dispensation was foreseen and clearly mentioned, but the Church which occupies the central position on the stage during this period was not clearly revealed in the Old Testament.<\/p>\n It is true that the prophets foresaw this period of grace, but the turn things would take was withheld from them. At the beginning of our Lord’s personal ministry He said little on this point but, as the hostility against Him grew, He gradually unfolded before His disciples‘ vision the coming era and finally made a definite prediction concerning the establishment of the Church upon the one foundational fact of His being the Messiah, the Son of God. In the Olivet Discourse, however, He was speaking of this period of time and of its being characterized by wars and tumults.<\/p>\n A description of this present age as one of tumults and wars is given in Matt 24:6 and blends with a clear vision of its consummation. Conditions that have existed throughout the dispensation will be intensified and heightened. The various elements which have characterized it are moving along converging lines and will meet in the end time.<\/p>\n An illustration of this might be taken from the special effects one obtains in using a dissolve control between two slide projectors, or from similar but far more sophisticated effects used on television constantly. One picture is thrown upon the screen. As the audience gazes at it, it begins to fade and the dim outlines of another faintly appear. By the time the first one has vanished, the second is in full view. This illustration sets forth the gradual blending of the characteristics of the age with the intensified situation in the end time.<\/p>\n <\/span><\/span><\/p>\n Having seen that Matt. 24:6 is a description of the Christian age, we are now ready to advance another step and ask: What is the relationship between vss. 6 and 7? Two positions are taken; therefore we must make an honest and thorough investigation to ascertain which is correct.<\/p>\n Many commentators see in vs. 7 an elucidation of vs. 6. They reason that our Lord first foretold wars throughout the Christian dispensation and then explained His prediction by saying that nation will rise against nation and kingdom against kingdom. In other words, vs. 7 is seen as an explanation of vs. 6. This position is held by many outstanding expositors.<\/p>\n Other expositors with equal ability and knowledge affirm that vs. 7 is not explanatory of vs. 6, but only of the last clause of that verse. Which of these positions is correct?<\/p>\n We have already seen that „Nation shall rise against nation, and kingdom against kingdom“ does not signify a series of wars but a general upheaval which affects the entire territory before the prophet’s vision.<\/p>\n Another fact we have also learned is that the expression, „all these things,“ refers to nation rising against nation, pestilences, earthquakes and great famines.<\/p>\n A third fact we have noted is that all of these things–a world war attended by famines, pestilences, and great earthquakes in diverse places–are the first birth pain.<\/p>\n A fourth discovery we have made is that the term „birth-pain“ is the technical expression used by the prophets to refer to the Great Tribulation.<\/p>\n In view of these four definite facts it is impossible for us to accept the position that vs. 7 is an unfolding of vs. 6. On the contrary, we are driven to accept the position that vs. 7 is explanatory of the last clause of vs. 6 for, should we understand „nation rising against nation, and kingdom against kingdom“ as an exposition of the wars and the rumors of wars, the statement „all these things are the beginning of travail“ would be a contradiction.<\/p>\n <\/span><\/span><\/p>\n \n \n Has The Sign Of The End Come?<\/b> The apostles asked our Lord for THE SIGN of His coming and the consummation of the age. This information Christ gave to the disciples in Matt. 24:6-8 where he predicted a world war attended by famines, pestilences, and great earthquakes in diverse places, calling it the „beginning of travail“–the first birth-pain.<\/p>\n As we have seen, the apostles were thinking in terms of Zech. 14 and parallel passages. Knowing this, our Lord, in substance, assured them that when a local war would break out they should not attach any prophetic significance to it as foreboding the destruction of Jerusalem, His coming and the consummation of the age. Local wars have no prophetic significance because they characterize the entire age. Therefore He said that in the event of a war the end was not yet. But when „nation shall rise against nation, and kingdom against kingdom“–a general dogfight of nations which develops into a world war attended by famines, pestilences and great earthquakes in diverse places–they could know that all of these things constitute the first birth-pain which warns the world that the time has arrived for it to be delivered from the bondage of corruption into the liberty of the glory of the children of God. The sign<\/i> of the end of the age is a world war attended by earthquakes, pestilences and famines in proportions never known by the world.<\/p>\n <\/span><\/p>\n Has there ever been a war of the magnitude contemplated by this passage? In answering this question some have called attention to the Napoleonic wars. Could those conflicts be said to fill out the picture of this passage? In my judgment, no. Those conflicts engulfed western and central Europe in a mighty cataclysm of political upthrusts which were, for a brief time, carried into eastern Europe and even into Egypt, but in no way could any of those struggles be considered a world war, or one in the proportions set forth in the prediction.<\/p>\n Could the great war of 1914-18 be considered the fulfillment of this passage? There is a difference of opinion among scholars and, in view of these divergent views, it behooves us to hold ourselves in reserve. At the same time it becomes necessary to study the situation honestly and accurately. How much of the earth’s surface and population were drawn into that titanic struggle? All Europe was engulfed with the exception of the three small Scandinavian countries, Holland, Switzerland and Spain. All Asia was also involved. Since Africa constituted dependencies of the European powers, all of it was dragged in, too. In the Western Hemisphere both Canada and the United States were in the midst of the conflict. Brazil, which constitutes practically half of South America, also was brought in. Argentina was on the verge of entering when the armistice was signed. Four Central American countries were pulled into the conflict by the mighty undertow of strained relations. Four South American countries broke diplomatic relations with Germany near the close of the struggle. Of course New Zealand and Australia came in, being British possessions. For all practical purposes, therefore, we are bound to admit that the conflict of 1914-1918\uf006 did fill out the picture set forth in the prediction.<\/p>\n As has already been seen in our investigation of the idiom, „nation shall rise against nation, and kingdom against kingdom,“ the prophecy does not require the entrance of every nation into the conflict, but it does indicate that the majority of the world would be engulfed in the cataclysm. So far as the picture is concerned, the world conflict with its earthquakes, pestilences and famines did fill out the prediction to the full proportion as contemplated.<\/p>\n <\/span><\/p>\n Accepting the above position as true, one may ask if the Scriptures do not foretell several world wars. In reply, I wish to say that this prediction foretells one, while two other major conflicts are prophesied in Rev. 6 and 16. According to this data then, at least three world wars have been foretold.<\/p>\n Someone may ask, Since it is admitted that at least three such wars were made known in the Scriptures, how can we tell which is the one here foretold as THE SIGN of the end of the age?<\/p>\n This is a most important question. To answer it, I wish to use the following simple illustration: suppose my home were located on a highway and you were coming to visit me. Not knowing exactly where I live, you accost a stranger who calls your attention to the line of telephone posts on the left-hand side of the road with wires connected to each post. He tells you to pay no attention to these but when you see a post with a cross-arm you should look on the opposite side of the highway and see a gate, which will be mine. With such specific instructions you thank your friend and proceed. Finally, after traveling several miles and turning a curve in the road, you see a post with a cross-arm. Then you look ahead and discover that the next one also has a cross-arm, and the third, and all the rest. I ask you, dear friend, opposite to which one of these posts would you expect to see my gate?<\/p>\n With reference to practical things we use good judgment, but when it comes to spiritual and eternal verities, we try to enshroud them in mystery and to force upon them an unnatural and strained meaning. Wisdom, however, would dictate to us that our Lord meant by His instructions to point our attention to the first world war and intended for us to recognize in it the sign<\/i> of the end of the age.<\/p>\n Someone may ask if I am certain that the conflict of 1914-1918 was the world war foretold by our Lord as signifying the end of the age. In reply let me say that I feel absolutely certain I have analyzed our Lord’s language correctly, having followed the principles of interpretation and taken every word at its primary, ordinary, usual, literal meaning when possible.<\/p>\n In view of the fact that we are fallible creatures who constantly make mistakes, I wish to avoid dogmatism. Even though in my own judgment the first World War was the sign<\/i> of the end of the age, I wish the reader to understand distinctly that I am giving this as personal opinion and judgment. I do not wish that anyone merely accept the view I set forth, but desire that he should study the question thoroughly and honestly for himself, asking God to show him the light so as to arrive at his own conclusion.<\/p>\n Footnotes:<\/p>\n \uf006 THE GREAT WAR-1914-1918: „Nation rising against nation“ until virtually all the world was involved. The war began in Europe when Austria-Hungary attacked Serbia in 1914. Russia came to the aid of Serbia while Germany supported Austria-Hungary. France then joined the Allied Powers. Germany invaded Belgium in an effort to cross over and reach France before Russia could aid her. England promptly denounced the action and joined the conflict, bringing all her Commonwealth with her. Japan, England’s friend, declared war on Germany; Montenegro entered on behalf of Serbia; the Ottoman Empire (Turkey) joined with Germany and Austria-Hungary. In 1915 Bulgaria sided with the German powers and Italy joined England et al. In 1916 Roumania and Portugal entered with the Allies against Germany. In 1917 the German submarine policy brought the United States into the war. Cuba and Panama quickly followed, then Greece, Siam, Liberia, China and Brazil joined that summer and fall. In 1918 all the rest of the Central American countries except El Salvador joined the Allies, along with Haiti. That summer, approximately one-half of the sovereign states in the world were arrayed against Austria-Hungary, Germany, Turkey and Bulgaria. While the war started in Europe, the land battle spread to Egypt and the Near East. The seapower of Britain and the submarine warfare of Germany involved the Pacific and Atlantic oceans and South America. In the end, Turkey was stripped of Palestine, Arabia and Mesopotamia; Germany lost her African and Pacific Ocean colonies and her holdings in China. Austria-Hungary ceased to exist as such, becoming small separate states on the Danube River.<\/p>\n <\/span><\/span><\/p>\n \n The Evening Glow Of This Age<\/b> \u00a0<\/span><\/p>\n The sign of the consummation of this age, as we have seen, is a world war attended by famines, pestilences and earthquakes in diverse places. In addition to the infallible sign of this mighty and impending event, there are other evidences which should be taken into consideration if our study is to be complete.<\/p>\n Joel, a prophet in the second half of the eighth century before the Christian era, devoted the major part of his prediction to the Day of Jehovah. He began his discussion in chapter 1, vs. 15, and continued his prophecy through 2:17. His oracle describes vividly the terrible conflict which will be waged at the conclusion of the Great Tribulation.<\/p>\n Transported in vision by the Spirit to the midst of the Great Tribulation, the prophet called upon the nation to repent before God (2:12-14). The observance of a day of prayer, repentance, confession and humiliation before Jehovah is described in vss. 15-17, whereby the nation implores His pardoning, forgiving grace. That God will answer such a petition and come to the rescue is shown in vss. 18-21. Joel then sees the curse lifted from the world the earth bringing forth its strength and Israel restored to favor and fellowship with God in her own land (vss. 21-27).<\/p>\n Beginning with verse 28 the prophets horizon enlarges; he sees the conversion of the Gentile nations, an event which follows Israel’s return to God and national restoration: „And it shall come to pass afterward, that I will pour out my Spirit upon all flesh.“ God pours out His Spirit in the measure contemplated here only when people genuinely accept Him.<\/p>\n Following this we read these words: The Hebrew word translated „and“ at the beginning of this second quotation is, in numerous places, rendered „but.“ The choice of the word is determined by the context and its thought. Beyond question, the first portion of vs. 28 refers to the conversion of the Gentiles after Israel’s restoration, which occurs at the end of the Tribulation Period.<\/p>\n But when we read the clause following and vss. 29-31 we see that these signs are to appear before „the great and terrible day of Jehovah cometh“ (vs. 31b). The signs in the physical realm are all before the great and terrible day of the Lord! So also are the spiritual manifestations in the form of Jewish young men’s visions and the old men’s dreams. They too are located before the Day of the Lord otherwise they would have no significance. Literally translated, vs. 28 would read as follows: „And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; but your sons and your daughters shall prophesy …“ It is evident to me, from the drift of thought in this verse, that all the prediction after the word „flesh“ refers to that which will occur prior to the great and terrible day of the Lord.<\/p>\n Great supernatural manifestations in the physical realm are foretold in the wording of this passage. We are to „take every word at its primary, ordinary, usual, literal meaning unless there is evidence in the context indicating otherwise.“ Since such proof is lacking, we must conclude that these predictions will be literally fulfilled in the physical realm, heralding the near approach of the Day of the Lord.<\/p>\n The promise that God will pour out His Spirit upon Jewish youths and maidens and that old men will „dream dreams“ evidently refers to spiritual matters. These things are phenomena that belong to the spiritual or psychic realm. We must accept this testimony at face value. Therefore, we may expect a mighty revival to break out in Israel prior to the bursting forth of the judgments of the Day of Jehovah.<\/p>\n Malachi, the last prophet of the Old Testament, also foretold such a sweeping revival, with Elijah the Prophet as the leader of this movement:<\/p>\n Behold, I will send you Elijah the prophet before the great and terrible day of Jehovah come. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse (4:5,6).<\/p>\n What could possibly be used of God to bring about this wonderful spiritual renewal in Israel, scheduled to begin immediately before the great and terrible day of the Lord? All Bible students know that God employs both men and means to accomplish His purposes–even in the spiritual realm. At the present time he has committed unto men the word of reconciliation (2 Cor. 5:18,19).<\/p>\n When the Eunuch was seeking truth, the Lord broke up a revival in Samaria to send the evangelist Philip to give him the word of God. When Cornelius was praying for more light, He sent Peter to give Cornelius the message of life. „The entrance of thy word giveth light.“<\/p>\n The Word of God is the seed of the kingdom. It is necessary to sow wheat if one desires to harvest wheat; to plant corn if he wishes to gather corn. Since the Word of God is the seed of the kingdom and since a spiritual crop is here foretold, evidently this passage assumes a mighty sowing of the Word of God in Israel which will spring forth in this unprecedented spiritual harvest, beginning at the very threshold of the Great Tribulation.<\/p>\n Sometimes we hear people saying that we are already in the Great Tribulation. Such a view is incorrect, for these foreboding portents in the heavens and upon earth, together with the sweeping revival in Israel, must precede the judgments of the Day of Jehovah. Since they have not as yet occurred, we may be absolutely certain that the Day of Jehovah has not begun.<\/p>\n This point is a most significant one. Though they have not appeared, the world is moving with kaleidoscopic rapidity. Developments that formerly required centuries now transpire even in a few hours or days. It behooves us who know the Lord and His truth to quicken the tempo of our labors and to do the work of Him who is our Saviour. He has given us a specific task while we sojourn here upon earth. Without doubt we are approaching very rapidly the crisis of the world–the Day of Jehovah! \n
\nIn some quarters there is an aversion to the study of the prophetic Word–an attitude that, while deplorable, is not wholly without justification. Both now and in the past, many earnest men of God have, in an unscientific and superficial manner, studied the predictions of the Word of God that relate to the future. Drawing hasty conclusions, they have proclaimed their unsound deductions as being the very Word of God, even to making out the „order of events“ and setting a time schedule for the Lord to follow. It is needless to say that the Almighty does not run the affairs of His universe according to man-made timetables.<\/span><\/p>\n
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\nAnd your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit. And I will show wonders in the heavens and in the earth; blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of Jehovah cometh“ (Joel 2:28b-31).<\/p>\n
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