An Exposition of The Gospel According to Luke
\n(Installment 36)<\/p>\n
Questions Regarding Paying Tribute, the Resurrection,
\nand Whose Son Is the Messiah?<\/p>\n
IN OUR LAST study and the present one we examine the teaching of Christ on that which probably was the last day of His personal ministry, Tuesday of Passion Week. In studying Christ’s parable of the vineyard found in Luke 20:9-18, we investigated the three parables that Jesus spoke on this occasion when He was challenged by the scribes, chief priests, and elders concerning the authority by which He did the things which He said and performed at the Temple. These three parables were a complete refutation of the leaders of the Jews and a vindication of our Lord. They were stung to the very quick by the complete defeat, which they suffered at His hands. They had been discredited in the eyes of the masses. What they could not gain by argument and disputation, they sought to achieve by laying their hands on Him violently. The only thing that prevented their doing this was their fear of the people (20:19).<\/p>\n
Still smarting under their humiliating defeat, they sought to ensnare Him in His words in order that they might falsely accuse Him to the Roman governor. They therefore sent spies to Him who feigned themselves to be righteous, whereas their hearts were reeking with hatred and evil. It is appalling to see what religious people sometimes will do in an effort to carry out some diabolical plan or purpose. What they cannot get with hook, they attempt to capture by crook.<\/p>\n
Is it Lawful to Pay Tribute to Caesar?<\/p>\n
Those spies came to Jesus bringing a small Roman coin. They began their conversation by complimenting Him, though they did not mean what they said. By their flattery they thought that they could disguise their plans and could more easily ensnare Him. To Him they therefore said, „Teacher, we know that thou sayest and teachest rightly, and acceptest not the person of any but of a truth teachest the way of God: 22 Is it lawful for us to give tribute unto Caesar, or not?“ (vss. 21, 22). Jesus indeed spoke and taught rightly and did not respect persons, that, is, cater to people; but He spoke forth the message of God in sincerity and in truth. People should realize that there is but one way to act and speak; that is, righteously and correctly. They should be sincere in what they say. To be hypocritical is to be an abomination in the sight of God.<\/p>\n
The question asked Jesus was very cleverly put. It was designed to ensnare Him with the Roman authorities. If He said that it was all right to do so, then He would incur the displeasure of the zealots, the party that was especially patriotic, and that opposed everything Roman. On the other hand, if He said that it was not proper to pay tribute to Caesar, then His answer could be distorted and could be interpreted to Pilate as a case of sedition and an attempt to foster an insurrection against the Roman authorities. It is a very easy matter to take the statement of another, regardless of how clear and pointed it is, and twist it to make it mean something entirely different from the facts intended. Frequently, all one has to do is to report a statement verbatim apart from the context or setting in which it was made. When the connection is not presented, an exact statement can mean something else. It is most important quoting others to give the background or setting so that there will be no distortion of any statement that is made. Men and women should be scrupulous on this point.<\/p>\n
Perceiving their hypocrisy, Jesus asked His enquirers to show Him a coin, which thing they did. He then asked, „Whose image and superscription hath it?“ And they immediately replied, „Caesar’s.“ Then Jesus said, „Then render unto Caesar the things that are Caesar’s and unto God the things that are God’s (Luke 20-25). The civil powers are ordained of God to establish government and to maintain a peaceful order in which Christians may live quiet, peaceable lives in all gravity and godliness. (Read carefully Rom 13:1-7; I Tim 2:1,2.) All too frequently there are even Christians who think nothing of trying to cheat the government out of taxes. Regardless of the justice of the taxes or tribute required, it is for Christians to „Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor“ (Rom. 13:7).<\/p>\n
Jesus answer to these spies refuted their evil designs and put forth the fundamental truth concerning our obligation to pay our taxes, whatever they may be. The reader should study Mark 12:13-17 and Matthew 22:15-22 in connection with the matter of paving tribute to Caesar.<\/p>\n
Is There to Be a Resurrection of the Dead?<\/p>\n
After Jesus had completely answered the spies on the matter of paying tribute to Caesar, the Sadducees came to Him with a question in regard to the resurrection. The Sadducees were one of the parties, or sects, of the Jews, the others being the Pharisees, the Essenes, and the Herodians. The Pharisees were the strictly orthodox group that held to the letter of the law and were the flower of the Jewish nation at that time. The Essenes were the recluses who withdrew from society and lived a monastic type of life. The Herodians were Jews who were in favor of the Romans; hence they were more of a political party. Yet it was impossible to separate religion from politics in the State of Israel at that time. The Sadducees, on the other hand, were the wealthier and more influential class. They were less in number than the Pharisees, the popular party. The Sadducees were the materialists of that day and time denying the existence of angels and spirits and the possibility of the resurrection. According to them, when a person died, he ceased to exist. Their disbelief in the resurrection of the body was one of the cardinal doctrines with them. Anyone who does not believe in the resurrection of course cannot live daily in a close walk with God. The denial of the resurrection removes a great restraining power that otherwise influences and dominates the life of the one who believes in the resurrection and one’s having to meet God the Judge of all.<\/p>\n
The Sadducees, seeing that Jesus had routed the Pharisees, came with a question which they thought would more than refute His statements and silence Him. They made up a case concerning which they spoke to Him. They called attention to the legislation of Moses concerning a man who died without children. According to the great lawgiver, in such a case, the younger brother was to marry the brother’s widow and raise up seed to him. The Sadducees therefore said that there was a man who had died without posterity. His brother married his wife according to the law. He likewise died without children. Then the third, the fourth, the fifth, the sixth, and finally the seventh brother married the widow. They wished to know then, whose wife should this woman be in the resurrection, because all seven brothers had had her as a wife. We may be certain that those who put this question to Jesus were absolutely confident that He could not reply to them.<\/p>\n
His answer was this „The sons of this world marry, and are given in marriage; 35 but they that are accounted worthy to attain to that world, and the resurrection from the dead, neither marry, nor are given in marriage; 36 for neither can they die any more: for they are equal unto the angels: and are sons of God, being sons of the resurrection“ (Luke, 20:34-36). When God created man, He intended that men and women should marry, be fruitful, and replenish the earth. Such is the divine purpose of the institution of holy matrimony. It seems that this generation has lost sight of this divine ordinance. In the days of Jesus the parents made the marriages for the children. Thus they married and were given in marriage.<\/p>\n
But in the resurrection, that is, after the resurrection which takes place at the second coming of Christ, those who have lived before that time and who are raised from the dead, neither marry nor are given in marriage. They therefore will not rear famines in the resurrection as they should do at the present time.<\/p>\n
Jesus asserted that those that are accounted worthy to attain unto that world, or age, and the resurrection from the dead neither marry nor are given in marriage. The era concerning which He was speaking is the great Millennial Age that will be ushered in by the second coming of our Lord. Since, at the beginning of that age all the righteous saved people from all ages will be raised and will receive their immortal bodies, that era is called „the resurrection,“ or, the era of the resurrection. All of the saved from Adam to Moses went to that apartment of Sheol or Hades which is known as Paradise, and were kept there in confinement until Christ died on the cross for all men. When He did that, He opened up the new and the living way; and, when He came forth from Hades and was raised from the dead, He liberated all the spirits of the saints that had been incarcerated in Hades and took them home to glory. Since His resurrection all the saved, upon death, go immediately into the presence of Christ. When the Lord comes for His saints before the Tribulation, He will raise the bodies of the „dead in Christ“ first and then catch up the living saints. During the Tribulation many will be won to a saving knowledge of Jesus Christ by the preaching of the 144,000 Jewish evangelists of whom we read in Revelation, chapter 7. Those turning to the Lord during the Tribulation are known as Tribulation saints. Many of them will be martyred during that time. Those who thus suffer will go immediately into the presence of Christ. At the end of the Tribulation, when Christ comes all the way to the earth, He will raise the bodies of the Tribulation saints and catch up the living Tribulation saints that survive to that time and will immortalize their bodies. Thus all the saved from Adam to the second coming of Christ will be raised and will have their immortalized bodies. Hence, the period ushered in by our Lord’s return is called that age, „the resurrection from the dead“ (vs. 35)<\/p>\n
All of those who are thus counted worthy through the merits of the blood of Christ to attain that age, will not marry; neither will they die any more, for they are equal to the angel in that they cannot and will not die. They are therefore sons of God, „being sons of the resurrection.“<\/p>\n
There will be those who will still be in the flesh and who will survive the Tribulation. When Christ thus comes according to Matthew 25:31-46, He will gather all of those who thus survive the Tribulation before Him and will separate them as a shepherd separates the sheep from the goats. He will put some on the right hand and some on the left. Those put on the right hand will be placed there because they have been kind to His brethren–His Jewish brethren and His brethren in a spiritual sense, the Tribulation saints. Those put on the right hand will be put there because of their kindly attitude and actions toward His brethren.<\/p>\n
Remember that these put here on the right hand will still be here in the flesh and will be allowed to continue to live. Hence, they will enter the millennial reign of our Lord still being in the flesh. These will marry and will be given in marriage and will re-populate the earth. There is no doubt concerning the proposition that there will be millions and billions of people upon the earth by the time the Millennial Age closes. But the saints who are accounted worthy to attain unto the age and the resurrection will have their resurrection bodies. They will not marry, but will be equal to the angels, and they will be in the category of the sons of God, because they are „sons of the resurrection.“ Our Lord continued His discussion of the resurrection by calling attention to the fact that Moses showed in Exodus, chapter 3, that there is to be a resurrection of the dead. In Exodus 3:6 we see that the Lord spoke of Himself as being „the God of Abraham, the God of Isaac, and the God of Jacob“ (Luke 20:37). Abraham, Isaac, and Jacob were all dead when God spoke this sentence to Moses; but He spoke of Himself as being the God of these three patriarchs at the time of His speaking. Jesus therefore saw in that statement the existence of the servants of God after death and the proof of a resurrection. Since at that time God was the God of Abraham, Isaac, and Jacob, therefore these men, together with all the other saints of God, were in existence and God was their God, who will bring them into the fullness of life by a resurrection from the dead. „Now he is not the God of the dead, but of the living: for all live unto him“ (vs. 38)<\/p>\n
Those who asked these questions saw force of His arguments and the correctness of His statements. They therefore admitted that He answered them correctly. No one after that time attempted to ask Him any further questions.<\/p>\n
One should read and study Matthew 22:23-33 and Mark 12:18-27 in connection with the passage which we have just studied.<\/p>\n
Whose Son is the Messiah?<\/p>\n
After Christ had silenced all His opponents, He asked them a question; „How say they that the Christ is David’s son? 42 For David himself saith in the book of Psalms,<\/p>\n
The Lord said unto my Lord,
\nSit thou on my right hand,
\n43 Till I make thine enemies the footstool of thy feet.
\n44 David therefore calleth him Lord, and how is he his son?“ (Luke 20:41-44).<\/p>\n
The word Christ in Greek is in Hebrew, Messiah. The Jews understood that Messiah, Christ, would be a descendant of David. Although He is a descendant of David, yet the latter spoke of Him as „my Lord.“ Jesus therefore asked His opponents how it was that David, contrary to all custom, would speak of some of his posterity as divine, and would call Him Lord, that is, Lord in the sense of being divine. How could He be a literal descendant of David and at the same time be divine? David’s own words are these:<\/p>\n
„The Lord said unto my Lord,
\nSit thou on my right hand,
\n43 Till I make thine enemies the footstool of thy feet.“<\/p>\n
There is but one answer to this question, the information concerning which is to be found in the prophecy of Isaiah 7:14: „Therefore the Lord himself will give you a sign; behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.“ According to this prediction a virgin of the tribe of Judah and of the house of David would be over-shadowed by the Holy Spirit and would conceive and bear a Son, who would be God in human form. By this arrangement He would be, according to the flesh, of the seed of David. On the other hand, He would, being begotten by the Holy Spirit, be God. Hence, He would be Immanuel, which means, God with us.<\/p>\n
The Jews could not answer the question as to how the Messiah could be a literal descendant of David and at the same time be David’s Lord. This is the question that all Jewish people must answer satisfactorily if they are to be saved eternally. It is therefore a question of the greatest, importance to every one of our Jewish friends.<\/p>\n
When Jesus had thus answered His opponents, „stumped them,“ with this question, no one else after this episode asked Him any further questions.<\/p>\n
In verses 45-47 Luke gives in a few words the entire sermon which Jesus delivered as His last public utterance in the Temple, and which appears in chapter 23 of Matthew’s Gospel. In this sermon Jesus, in a scathing manner, denounced the hypocrisy of the scribes, Pharisees, and the hypocrites. May God grant to us to be free from hypocrisy and guile! May we be sincere truth seekers, always walking close to the Lord Jesus Christ and in constant fellowship with Him.<\/p>\n
<\/p>\n
<\/p>\n
An Exposition of The Gospel According to Luke AS WE HAVE ALREADY SEEN, the Lord Jesus Christ entered Jerusalem on Sunday, went immediately to the Temple, inspected everything, engaged in a healing ministry, and was welcomed by the children. The Pharisees, on the other hand, being very jealous, opposed Him. In the afternoon He returned to Bethany where He lodged that night. Returning to the city the next day, he cursed the fig-tree, which had leaves but no fruit. Then He proceeded to the Temple and drove out the money changers and those who were making merchandise of the truth of God and His service. Monday afternoon He returned to Bethany where he lodged that night and then returned to the city the next day. It was probably Tuesday when He was met by the chief priest, the scribes and the elders, who challenged the validity of His actions on the preceding days. Possibly that afternoon He sat in the treasury and took note of the many people who were making offerings. Among those putting in their donations were many rich persons who made large gifts. A poor widow put in two of the smallest Roman coins. Our Lord’s comment concerning her generosity was that she had given more than all the other worshipers together. This account appears in the first four verses of Luke, chapter 21. It also is recorded in Mark as the last paragraph of chapter 12.<\/p>\n There are three accounts of the Olivet Discourse. They are found in Matthew, chapters 24 and 25, Mark, chapter 13, and Luke, chapter 21. Most believing scholars identify these as three different accounts of the same discourse. I am thoroughly aware of the fact that there are those–usually of the liberal school–who reject this identification. Nevertheless, the earmarks of identity are so very clear that it is almost impossible not to recognize them and to see that the three accounts are records of the one message.<\/p>\n As Jesus was leaving the Temple on the last day of His public ministry, the disciples called His attention to the many gifts that had been deposited in the Temple by pious, godly worshipers. They also called attention to the large and beautiful stones that had been used by Herod in his reconstruction of Zerubbabel’s Temple. According to the accounts of Josephus it was built upon a far more magnificent scale than it had been when it was rebuilt by Zerubbabel. The Apostles, being devout and loyal Jews, naturally would be interested in the national shrine. This was especially true since they did not have the light of the truth of the gospel as we have it today.<\/p>\n Taking note of their interest in it, Jesus immediately made a prediction concerning the destruction of the Temple. „And as some spake of the temple, how it was adorned with goodly stones and offerings, he said, As for these things which ye behold, the days will come, in which there shall not be left here one stone upon another, that shall not be thrown down“ (Luke 21:5-6). In connection with this verse the reader also should examine Matthew 24:1,2 and Mark 13:1,2. Note the fact that the prediction is very specific. The days will come when one stone shall not rest upon another that has not been thrown down. This prediction means that the Temple would be completely destroyed, even to the tearing up of the foundation, so that one stone would not remain upon another that had not been thrown down. He did not say that one stone should not remain upon another, but rather that one stone should not remain upon another that had not been thrown down. This prediction was literally fulfilled by the Romans who destroyed the Temple at the siege of Jerusalem in A.D. 70. Not withstanding the fact that Titus gave positive instructions that the sacred shrine should not be touched by anyone, but that it should remain inviolate, one of the Roman soldiers–infuriated at the stubborn and fanatical resistance of the Jews who had retired to the sacred structure as a last resort–became enraged and threw a burning fagot into the building. The tapestries caught on fire and the Temple was destroyed. The gold on the Temple was melted, and, of course ran down between the rocks constituting the foundation and into all other crevices. Later the Romans, in quest of the melted gold, literally dug up the foundation and removed stone from stone so that the prediction of the Master was accurately fulfilled. All the predictions of God’s Word are to be taken at their face value, without addition, subtraction or modification in any way. Of course, allowance must be made for the figurative language that may have been used by the prophets. The fact that figures of speech sometimes occur in some predictions is no justification for our evaporating or spiritualizing the prophecy. Whatever figures are used stand for realities and are to be interpreted as the same expressions in any other type of language are understood.<\/p>\n The Saviour and the Apostles walked up the western slope of the mount of Olives and reached the summit. Upon arrival Jesus sat down and looked back at the Temple, from which He had just come. Knowing the situation, and realizing that He had made His last speech in the Temple to the people, he doubtless thought of the blindness of the people and what would happen as a result of their obstinate rejection of Himself and of the truth.<\/p>\n While He was seated on the Mount of Olives four of His disciples, Peter, James, John, and Andrew (Mark 13:3), came and asked Him several questions concerning the prediction that He had just made regarding the complete demolition of the Temple. Their coming and inquiring for more light reminds one of another occasion when Jesus spoke to the multitudes in parables. The Apostles and those nearest Him did not understand fully the meaning. They therefore came and asked Him. He then explained all things thoroughly to them (Mark 4:34). When we are reading the Scriptures and do not get their meaning, we should do as the Apostles did–go to Him in earnest prayer and ask for further light on the subject. The Lord opens the eyes of the honest truth seekers, who are desirous to know the will of God–nothing more, nothing less, and nothing else.<\/p>\n There were three questions, asked by the Apostles, that are given by the Evangelists. They may have asked regarding other matters, but these are the only ones that are recorded. The first one was this, „When, therefore, shall these things be?“ (Luke 21:7a, Matt. 24:3a, Mark 13:4a). What are the things concerning which they asked? The answer is, the things foretold in the prophecy which He had just made, namely, the destruction of the Temple–even to the tearing up of the foundation. All three of the Synoptic writers place this as the first question.<\/p>\n The second one is, „And what shall be the sign when these things are about to come to pass?“ Mark states this question as follows: „And what shall be the sign when these things are all about to be accomplished?“ Though there is a little variation in the words, the thought is identical. The Apostles understood that there would he some sign or some event that would serve as a sign whereby, when it would be accomplished or fulfilled, those having the information and observing the event would know that the destruction of the Temple was at hand. Mark and Luke are the only ones who record this second query (Luke 21:7b and Mark 13:4b).<\/p>\n The third question was thus stated, „And what shall be the sign of thy coming and of the end of the world?“ (Matt. 24:3c). Matthew is the only one who gives us this third question. There can be no reasonable doubt concerning their having asked it, although Matthew is the only one who records the fact. Matthew was guided by the inspiration of the Holy Spirit and states that that question was asked, and we believe it.<\/p>\n The Apostles asked concerning the sign of His coming. They used the Greek definite article, which makes the word „sign“ most specific. The word rendered „coming“ literally means „presence.“ Jesus had spoken of His departure and going back to the Father, but He had promised that He would come again and be with them. It was this coming again and being with them concerning which they asked. An examination of this word shows that in some instances it refers to the coming of Jesus Christ for His saints before the Tribulation bursts forth upon the world. (On this point see I Thessalonians 4:13–5:11.) In other connections it refers to the glorious visible, bodily return of Jesus to the earth at the end of the Tribulation (I Thess 3:11-13). Thus the context must be consulted in each instance to determine the meaning intended. In this instance, as we shall see in the unfolding of the prophecy, it refers to the glorious coming at the end of the Tribulation. The same sign that would be indicative of His coming would also be prophetic of the end of the world. But what is meant by the term „world“? There are three Greek expressions that are translated by the one English word „world.“ One of these refers to the physical globe upon which we live. They did not use this term. Another signifies this earth, but lays emphasis upon the inhabitants. Neither did the Apostles use this term. The third word means literally an age, a dispensation, or a period of time. This is the one which they employed. The American Standard Version, 1901 edition, in the footnote renders our phrase „the consummation of the age.“<\/p>\n Why did the Apostles ask for the sign of His coming and the end of the age, since Jesus had simply foretold the destruction of Jerusalem, which was accomplished in A.D. 70? What is the connection between these events–one already past and the other in the future? The mention of the destruction of Jerusalem evidently was associated in the Apostles‘ minds with His return to earth, the close of the age, and the introduction of the new era, for the mention of the one suggested the other two. Are these three events associated together in any prophecy? The answer is, yes, in Zechariah, chapter 14. A careful study of this passage shows that there is a prediction that, in the day of Jehovah, the Tribulation Period, Jerusalem will be besieged by the armies of the world, and half of the city will be destroyed. At that time the Lord Jesus will return and His feet will stand in that day upon the Mount of Olives. Then, the present era will pass away, and the new dispensation of the Kingdom Age will be ushered in. Jesus mentioning the destruction of the Temple suggested this passage and caused them to think of the other two outstanding events of this prediction, namely, the second coming and the end of the age, culminating in the introduction of the new era.<\/p>\n Matthew is the only one of the three writers who gives us Christ’s answer to the third question. Since in this series of studies we are examining the Gospel of Luke alone, I cannot go into details concerning this marvelous prediction. The reader should procure a copy of my book, Future Events Revealed<\/i><\/a>, which goes into it very extensively.<\/p>\n In view of the fact that the Apostles were very much interested in His return, Jesus warned them against being lead astray by false messiahs who would appear, claiming that they are the true Messiah of Israel. „And he said, Take heed that ye be not led astray: for many shall come in my name, saying, I am he;<\/i> and, The time is at hand: go ye not after them“ (Luke 21:8). Jesus recognized that there was a possibility that a deceiver could come and lead astray even His true disciples unless they were on the alert against such impostors. They would, said our Lord, make the claim, „I am he.“ The meaning of this assertion is that these false messiahs would claim to be the true Messiah, the Deliverer of Israel and the Saviour of the world. Moreover, Jesus affirmed, that they would assert that the time is at hand. This statement recognizes the fact that there is a divine schedule for Messiah’s reappearance. In different ways these false messiahs would try, by manipulation of facts and figures, to prove that the time is ripe for the fulfillment of the predictions concerning the return of the Messiah. Matthew, in recording our Lord’s warning, said that these false messiahs would lead many astray.<\/span><\/p>\n Throughout the entire Christian Dispensation there have arisen, at various times, men who have claimed that the time for Israel’s deliverance had come, and that they were the promised Messiah. Rabbi Abba Hillel Silver, in his book, Messianic Speculations in Israel<\/i>, has shown the leading false messiahs who have appeared, and who have led many in Israel astray. Christ’s warning against these false messiahs is found in Luke 21:8, Mark 13:5,6, and Matthew 24:4,5. These accounts should all be studied in connection with this phase of our subject.<\/p>\n <\/p>\n <\/p>\n <\/p>\n An Exposition of The Gospel According to Luke The Olivet Discourse\u2014Part II<\/p>\n An Outline of the Centuries Culminating in the Second Coming of Christ<\/p>\n The Christian Dispensation<\/p>\n The next point for consideration in this prediction is the Christian Dispensation, which is mentioned in Luke 21:9: „And when ye shall hear of wars and tumults, be not terrified: for these things must needs come to pass first; but the end is not immediately.“ Not only would there arise false messiahs after His return to heaven, but also during this period of His absence from the earth there would be wars and tumults. When one of these comes to pass, the disciples are not to be fearful, because „these thing’s must needs come to pass first; but the end is not immediately.“ In other words, wars and rumors of wars and revolutions are to characterize the age during cur Lord’s absence. These are to be recognized as local wars that arise between nation and nation. Matthew speaks of this phase of the prophecy in the following words: „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 (Matthew 24:6).<\/p>\n The reason that there will be wars and rumors of wars is that the causes of war are still operative in the world. So long as they exist there will be wars. But what are the two principal causes of war? First, Satan is the great instigator of wars. Moreover, the heart of man is corrupt and deceitful above all things and is exceedingly corrupt. So long, then, as Satan is the prince of the powers of the air–the spirit that works in the sons of disobedience, and so long as man is unregenerated, unsaved, just so long will there be wars. The causes of war must be removed in order to have a warless world. Man’s planning a peaceful world will not bring about that glorious era of joy and peace. Satan and his hosts must be removed from this world and incarcerated in a place from which they cannot operate and thus influence the minds of men. Moreover, men must be regenerated and saved, must he born again. Till they are thus genuinely and gloriously saved, they will seek to take advantage of others. So long as these evil conditions exist, there will be wars and rumors of wars. But when the Lord Jesus Christ comes, He will incarcerate Satan and his hosts in the pit of the abyss and will confine them there for the thousand years of His reign. Moreover, all the people of the world will accept Christ and be regenerated and saved. Then, and only then, can we have a warless world.<\/p>\n A World War the Sign of the End of the Age<\/p>\n The next item of this prophetic program, as outlined by our Lord, is the time of the end of the age, which is mentioned in Luke 21:10,11: „Then said he onto them, Nation shall rise against nation, and kingdom against kingdom; 13 and there shall be great earthquakes, and in divers places famines and pestilences …“<\/p>\n Having in a general way set forth the entire Christian Dispensation, which is characterized by wars, upheavals and tumults, our Lord next gave us what may be properly called the sign of the end of the age, which is mentioned in the verses just quoted. It seems however, to be plainer in the parallel passage in Matthew which I now quote with the preceding and following verses: „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. But all these things are the beginning of travail (Matthew 24:6-8). The entire Christian Dispensation is, as we have already learned, set forth in verse 6, which speaks of wars and rumors of wars (local wars in contrast with a world war.) These wars must needs come to pass, but the end (the end of the age) is not yet, for „nation shall rise against nation, and kingdom against kingdom.“ Two conflicting interpretations are placed upon the prediction in verse 7. One explanation is as follows: In verse 6 wars and rumors of wars are foretold as being characteristic of the present Christian Dispensation. In order to explain this, Jesus said, „For nation shall rise against nation, and kingdom against kingdom.“ Thus nation rising against nation and kingdom against kingdom is explanatory of the wars and rumors of wars foretold in verse 6. If we take verses 6 and 7 alone, apart from their context, such an interpretation is possible. But when we take it in the light of the immediate context, especially verse 8, this interpretation cannot be accepted as the true one.<\/p>\n The other, and correct, interpretation sees in the expression, „nation shall rise against nation, and kingdom against kingdom,“ a prediction of a world war–a global conflict in contra-distinction to a local struggle. This idea is arrived at by an investigation of the idiom used by our Lord. What is the meaning of the expression, „nation shall rise against nation, and kingdom against kingdom“? Let us remember in this connection that our Lord was a Hebrew, and that He was familiar with Old Testament phraseology and used the same. Moreover, the Apostles were Hebrews and were familiar with the terminology and phraseology of the Old Testament. This idiom appears twice in the Old Testament. The first occurrence is found in II Chronicles 15:17. In this chapter the prophet Azariah, the son of Oded, who lived in Judah during the reign of Asa, made a prediction. He explained God’s dealings with His people in the recent past.<\/p>\n This Idiom in the Message of Azariah<\/p>\n „And the Spirit of God came upon Azariah the son of Oded: and he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin: 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. Now for a long season Israel was without the true God, and without a teaching priest, and without law: But when in their distress they turned unto Jehovah, the God of Israel, and sought him, he was found of them. 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. But be ye strong, and let not your hands be slack; for your work shall be rewarded (2 Chronicles 15:1-7).<\/p>\n Note the fact that God is with His people while they are with Him. If they forsake Him, He forsakes them. If they seek Him, on the other hand He will be found of them. Azariah, furthermore, informs us that Israel had been a long time „without the true God, and without a teaching priest, and without law.“ But when, in their distress, they sought the Lord, He was found of them. During these times when they were without God and without the law, there was no peace to him that went out of Judah into a neighboring country, nor to him who came from some of the surrounding nations into the land of Judah; for „great vexations were upon all the inhabitants of the lands.“ Azariah discusses in this passage the situation that existed both in Judah and in the surrounding nations. The reason he stated that there was such great vexation was that „they [the land of Judah and the adjacent nations] were broken in pieces, nation against nation, and city against city.“ There was a general dog fight of nations in that part of the world. This upheaval and spread of the conflict to the surrounding nations is described by the clause, „And they were broken in pieces, nation against nation, and city against city.“ Let us clearly bear in mind that our idiom in this passage indicates a general war that broke out by one nation’s rising up against another and by the spread of the conflict to the nations adjoining the kingdom of Judah, until it affected all the countries surrounding it. Hence, the idiom in this connection signified a general war affecting all the territory before the prophet’s mind when he used the idiom.<\/p>\n This Idiom in the Message of Isaiah<\/p>\n In Isaiah 19:1-4 appears a prediction concerning a civil-war that would rend the entire country of Egypt from end to end, which has been fulfilled: „The burden of Egypt. Behold, Jehovah rideth upon a swift cloud, and cometh unto Egypt: and the idols of Egypt shall tremble at his presence; and the heart of Egypt shall melt in the midst of it. And I will stir up the Egyptians against the Egyptians: and they shall fight every one against his brother, and every one against his neighbor; city against city, and kingdom against kingdom. And the spirit of Egypt shall fail in the midst of it; and I will destroy the counsel thereof: and they shall seek unto the idols, and to the charmers, and to them that have familiar spirits, and to the wizards. And I will give over the Egyptians into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, Jehovah of hosts“ (Isaiah 19:1-4). In describing this general conflict within the land of Egypt, Isaiah said that God would „stir up the Egyptian, against the Egyptians: and they shall fight every one against his brother, and every one against his neighbor; city against city, and kingdom against kingdom.“<\/p>\n Egypt originally consisted of original city-states, or small kingdoms. Moreover, in the Hebrew language the word that is rendered „Egypt“ is in the dual number and is a reflection of the fact that at some time in the past there were two great kingdoms which had been welded together into one, namely, the kingdom in the southern part of the country and another in the northern section. But they were eventually united under one crown. Yet, in the word Egypt is fossilized the thought of the original condition of the country politically. In this prediction Isaiah speaks of Egyptians‘ rising against Egyptians, everyone against his neighbor, city against city, and kingdom against kingdom. Thus, in describing a civil war that would affect the entire land of Egypt, the prophet used this idiom.<\/p>\n From these two cases we draw the conclusion that this idiom, employed by our Saviour, indicated a general war that would break out and spread over the territory which was before the prophet’s mind when he used this special idiom.<\/p>\n This Idiom in the Message of Jesus<\/p>\n When we examine the Lord’s use of our idiom, we see that He had a world outlook. As proof that Jesus had such an outlook when He used this idiom, we find throughout the discourse certain expressions that point positively in that direction. For instance, in the same breath in which He used this idiom, He spoke of „terrors and great signs from heaven“ (Luke 21:11). After a digression in thought, (Luke 21:12-24) He enlarged upon this prediction in the following words: „And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken“ (Luke 21:25-26).<\/p>\n In this quotation Jesus had a world outlook: „upon the earth distress of nations,“ which general idea pervades the entire discourse. He concluded His message, according to Matthew’s account (Matt. 25:31-46), with a prediction regarding His judging all nations at His second coming.<\/p>\n Since He had a world outlook, and since He used this idiom, there is but one conclusion to which we can come, and that is, that He was talking about a world war, attended by famines, pestilences, and great earthquakes in different places of the world. In view of the significance of this idiom, it is impossible for us to make Matthew 24:7 to be explanatory of verse 6, which, as we have already seen, speaks of local wars. Verse 7 is explanatory, not of the entire thought of verse 6, but of the last clause of the verse, „but the end is not yet.“ Such an explanation is the normal, logical course of reasoning, and is the natural development of the thought. But to jump over this last clause and to make verse seven explain the first part of verse 6, „ye shall hear of wars and rumors of war,“ is to reject the normal, natural construction of the sentences and to force an unnatural meaning upon the words without justification from the facts of the context–a procedure to which resort should never be taken.<\/p>\n Moreover, it is impossible for us to interpret verse 7 as explanatory of verse 6 because verse 8 states that all these things (a world war, attended by famines, pestilences, and great earthquakes in different places) „are the beginning of travail.“ The word travail in the Old Testament was the regular term used frequently by the prophets and psalmists in referring to the Tribulation Period. All of these things, said Jesus, are the beginning of travail. What is „the beginning of travail“ in the ordinary meaning of that term? Instantly one replies that it is the first birth pain that comes upon the expectant mother, notifying her that the time of her being delivered is close at hand. If nation rising against nation, and kingdom against kingdom, is explanatory of the local wars that characterize the Christian Dispensation, we have the warning pains being given throughout the entire dispensation. This idea, of course, is absurd and not to be considered for one second. When, however, we interpret, this special idiom, „nation shall rise against nation, and kingdom against kingdom,“ according to its usage in the Old Testament as a prediction of a general war which affects all the territory that was before the Saviour’s mind when He used it, namely, a world war, and when we take the obvious meaning of the expression, „the beginning of travail“ in the light of its nature and its historical usage, we can come to but one conclusion, namely, that „nation shall rise against nation, and kingdom against kingdom“ is a prediction of a world war which is, as the verse continues, attended by „famines and earthquakes in divers places.“ Luke, in the parallel passage, uses the expression, „great earthquakes, and in divers places famines and pestilences.“ In the light of the facts, we are driven to the irresistible conclusion that Matthew 24:7 and Luke 21:10,11a, are a prediction of a world war, attended by famines, pestilences, and great earthquakes, which serve as the sign of the end of the age. The Apostles had asked what would be the sign of the end of the age and of His coming. Jesus, in answering this question said that local wars signify nothing prophetically, because they characterize the entire period of His absence. The disciples are not, therefore, to be alarmed when they hear of a local war. But, on the other hand, whenever they see a world war, attended by famines, pestilences, and great earthquakes in different places, they are to conclude that these four things combined are the sign the infallible, the unmistakable sign, of His coming and of the end of the age.<\/p>\n Three World Wars<\/p>\n There have been, as is acknowledged by all, two world wars. At the present, men are jittery, fearing that a third world war may burst forth upon the world at any time. Moreover, we know from the various prophecies that there will be three more world wars that will plague this sin-cursed earth. These three will occur after the rapture of the Church, in the Tribulation. One will be near the beginning of the Tribulation, one in the middle, and the last one at the very end of that period of judgment. Whether or not there yet may be a third world war before the rapture of the Church one cannot say. It is altogether possible, but should I express an opinion–but let it be understood clearly that this is simply an opinion–I would rather think that it is more likely that there will not be another world war, than that there will be, before the Tribulation. There will be wars, without doubt, but it is altogether possible that there may not be another, a third, world war before the Tribulation. Since there have been two world wars, and since there are to be at least three more, there is a series of world wars that plague the earth. The question arising in the mind of the thoughtful reader is this: Which of these five world wars did Jesus have in mind when he delivered this discourse? Certainly He was not talking about any of the three that will occur in the Tribulation, because He said that the world war of which He was speaking would be the „beginning of travail“–the first birth pain, the warning pain notifying the world the time for it to be delivered from the bondage of corruption is close at hand. A simple illustration will set forth in bold relief what Jesus meant: Suppose I live out in a rural district. You are coming to my home. You are on the highway and meet a man and ask him concerning my place. He tells you that I live on that highway, some distance down the road. He calls your attention to the fact that there is a telephone line beside the road, that there are only two wires attached to the poles, and that there are no crossarms on these poles. You are, according to his instructions, to keep looking at the telephone line. When you come to a pole that has a crossarm, you are to look on the opposite side of the highway. There you will see a gate. This, he tells you, is mine. You thank him and continue motoring down the highway. Finally, after a long distance, you notice a telephone post with a crossarm, but the next one after that has a crossarm, and the next, and so on. I ask you, opposite which of these posts would you expect to find my gate? Everyone to whom I have put this question answers immediately, „The first one.“ This is the manifestation of ordinary intelligence. Yes, my gate would be opposite the first telephone post that has crossarm. Jesus knew that there would be this series of at least five world wars. He was answering the question as to the sign of the end of the age, and He said, in substance: Pay no attention to local wars when they break out, for they have no prophetic significance.<\/p>\n When, however, you see a world war, attended by famines, pestilences, and great earthquakes in different places occurring, then you can know that those things are the infallible sign of my coming and of the end of the age. Have we had such a conflict as that? Most positively–World War I, 1914-’18 fills out the picture of the world war that is mentioned by the Saviour as the sign of the end of the age. It began and developed just as was indicated by the Lord–one nation rose up against another, then another one came into the conflict, followed by another. Thus, nation was rising against nation and kingdom against kingdom, until the conflict spread all over the world and included every nation on the face of the globe with the exception of seven of the smaller and more insignificant ones. At the same time, there were soldiers from these nations actively engaged in the conflict. Thus, in every sense of the term, there was just such a world war as the one foretold by Jesus occurring in 1914-’18. But how about the famines? The reports show, and history demonstrates that there were unprecedented famines at that time in Eastern Europe and in Asia. How about the earthquake? I have seen statements to the effect that there were more earthquakes that occurred in connection with World War I than had taken place during the entire century preceding that catastrophe. How about pestilences? There were outbreaks of cholera and typhus fever that swept hundreds of thousands of people into untimely graves.<\/p>\n But the greatest pestilence of all was the influenza epidemic, which counted as its victims something like twenty-odd million people all over the world. Thus there was just such a war as Jesus foretold, a war attended by famines, pestilences, and earthquakes, in 1914-’18.<\/p>\n The Infallible Sign of the End of the Age versus The Signs of the Times<\/p>\n As we have already seen, that which is given by the Lord Jesus Christ as the sign of His coming and the end of the age is a world war attended by famines, pestilences, and great earthquakes in different parts of the world–a definite composition of concurrent catastrophes which stands out in plain view like a lone mountain on a plain. But the Scriptures also speak of the signs of the times–a number of events and trends that are indicative of the approaching end of the age. For instance, in Psalm 92:6,7 we have the following prediction:<\/p>\n 6 A brutish man knoweth not; Accordingly, when wickedness springs up like grass, we may know that the time for God’s judgments to fall is at hand. Again, when we see the Jews returning to their own land, we are told that the time of the end is near at hand. (As proof of this position, often we are told that the fig tree is a symbol of the Jewish nation, and when it, figuratively speaking, puts forth its leaves [Matt. 24:32,33], we may know that Christ’s coming is at hand. In certain passages the fig tree does symbolize the Jewish race. The facts of each context where the word „fig tree“ occurs must show that the term is used symbolically, if we are to interpret the passage figuratively. The facts of Matt. 24:32,33 indicate plainly that the fig tree here is used literally and not symbolically; hence, we cannot use this passage as a proof text dealing with the signs of the times.<\/p>\n The prevalence of demon activity is one of the signs of the times (I Tim. 4:1-3). The general letdown of morals and a lax religious formalism characterize the end of the age (II Tim. 3:1-5). The amassing of great fortunes and the conflict between capital and labor are likewise signs of the times (James 5:1-6). Also the appearance of mockers, who deny the second coming of Christ, make their presence known, and are vociferous (II Peter 3:1-7), is a sign of the times. Finally, the great apostasy, the falling away, foretold by Paul (II Thess. 2:1-12) is another one of the distinguishing signs of the times. There are other events and trends that distinguish the closing days of the present age, but these are sufficient for the present.<\/p>\n <\/p>\n <\/p>\n An Exposition of The Gospel According to Luke The Olivet Discourse\u2014Part III<\/p>\n An Outline of the Centuries Culminating in the Second Coming of Christ<\/p>\n The Infallible Sign of the End of the Age and the Period of Travail<\/p>\n If we are to take our Lord seriously and believe that He said what He meant and meant what He said, we cannot avoid the conclusion that He was talking about World War I, as being the sign of His coming and of the end of the age. There are various signs of the times, but there is but one sign that may be called the sign of the end of the age, „the beginning of travail.“ We had the first birth pain back in 1914-’18, and a second time in the form of World War II of 1939-’45.<\/p>\n When the third birth pain will come upon the world and what form it will take–should it come before the Tribulation–the Scriptures do not tell us. But when the Tribulation, the period of travail, does actually burst forth upon the world, there will be nineteen major birth pains, which are set forth under the symbolism of the seal (Rev. chap. 6), the trumpet (chaps. 8,9), and the bowl judgments (chap. 16). Just as the pains become more severe and follow each other more frequently as the period of childbirth advances, thus will be the birth pains that will come upon the entire world during its period of travail.<\/p>\n (While I am clear in my own mind as to the interpretation that I have given of the sign of the end of the age, I am still open to conviction and am eager to receive any new light–from any and every source, provided it be genuine light–on this most important subject, that the Lord has for me. I pray constantly for more light.)<\/p>\n Terrors and Great Signs From Heaven<\/p>\n After this digression from our text in Luke, chapter 21, now let us return to the next item on the program as outlined by our Lord in the Olivet Discourse. In order to refresh our minds, may I quote again Luke 21:10,11: „Then said he unto them, Nation shall rise against nation, and kingdom against kingdom; 11 and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven.“ Let us bear in mind that verses 10 and 11a constitute a prediction of a world war, attended by famines, pestilences, and great earthquakes in different places of the world. Verse 11 concludes with this statement, „and there shall be terrors and great signs from heaven.“ Did these terrors and great signs from heaven occur in connection with World War I? Every intelligent and informed person will answer in the negative, for no such things occurred at that time; therefore the things mentioned in this statement are no part of the prediction found in the preceding words. (Let us remember that the punctuation in our Bibles was put there by men. There was no punctuation at all in the original text. I can punctuate these sentences as appears to me to be proper–just as the editors of our translation punctuated as they thought proper.) Since I know that the signs and wonders and terrors from heaven are no part of the prediction of the first sentence, therefore I can, with all good conscience, put a period after the word „pestilence.“ Then I can begin the word, and, introducing the last clause, with a capital letter. In thus punctuating the text, I am not doing violence to the thought, but I am simply clarifying it to our minds. Jesus did not intimate that the terrors and the great signs from heaven would accompany or even follow immediately the world war with its pestilences and the like.<\/p>\n We are safe in saying, in view of all that has already been said on this subject, that verses 10 and 11a were fulfilled in 1914-’18. In the margin of my Bible opposite this verse I can put the date, 1914-’18 and be in perfect harmony with all the facts. But opposite the expression „and there shall be terrors and great signs from heaven,“ in the margin I can put the date, 1954-plus X. This year is A.D. 1954. We do not know how many years there will be until this prediction is fulfilled. I therefore use the algebraic expression „X,“ indicating the unknown quantity. Thus 1954-plus X will be the year when these terrors and great signs from heaven will occur.<\/p>\n The Personal Experiences of the Apostles<\/p>\n The next section of the Olivet Discourse recorded by Luke is found in verses 12-19, which I herewith quote: „But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name’s sake. 13 It shall turn out unto you for a testimony. 14 Settle it therefore in your hearts, not to meditate beforehand how to answer: 15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. 16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name’s sake. 18 And not a hair of your head shall perish. 19 In your patience ye shall win your souls.“<\/p>\n Let us remember that the date of the terrors and great signs from heaven is the year 1954-plus X. Thus in His thinking, our Lord has in the last of verse 11 taken His hearers to the year 1954-plus X. Then in verse 12 we note this significant sentence: „But before all these things, they shall lay their hands on you.“ This language is very significant and must be understood if we are to comprehend the flow of thought. But before what things? The answer is, the things mentioned last, which are to occur in 1954-plus X. What is said to happen „before all these things“? By reading onward through verse 19, anyone can see that Jesus was talking about the personal experiences that the Apostles would have in their own lifetime. Jesus, therefore, in verses 12-19 brought the Apostles back in their thinking from the year 1954-plus X to their own day and time, namely, to A.D. 30 plus X, the period of their own lives. The New Testament and early church history show that this prediction was literally fulfilled in the lives of the Apostles. Jewish officials laid their hands upon them and cast them into prison. (See Acts, chaps. 4, 5, and 9.) The Apostles and early Christians were persecuted because of their faith and were brought before synagogues and were cast into prison. They were likewise brought before kings and governors, because of their being Christians. Whenever they were thus brought to trial, that situation was to be their pulpit, from whence they were to give their testimony and to proclaim the gospel to those before whom they were being tried.<\/p>\n The Destruction of Jerusalem in A.D. 70<\/p>\n As we continue to study the language of our Lord, we come next to His prediction concerning the destruction of Jerusalem, which reads as follows: „But when ye see Jerusalem compassed with armies, then know that her desolation is at hand. 21 Then let them that are in Judaea flee unto the mountains: and let them that are in the midst of her depart out; and let not them that are in the country enter therein. 22 For these are days of vengeance, that all things which are written may be fulfilled. 23 Woe unto them that are with child and to them that give suck in those days! for there shall be great distress upon the land, and wrath unto this people. 24 And they shall fall by the edge of the sword, and shall be led captive into all the nations; and Jerusalem shall be trodden down of the Gentiles“ (vss. 20-24b).<\/p>\n Verse 20 reads; „But when ye see Jerusalem compassed with armies, then know that her desolation is at hand.“ We know that verses 20-24b refer to the siege and overthrow of Jerusalem which occurred in A.D. 70. When this is seen, we look back and realize that verses 12-19 cover the Apostolic Age from the year A.D. 30, when Jesus spoke the message, to A.D. 70, a period of forty years which might properly be called the Apostolic Age.<\/p>\n Jesus instructed His disciples that, when Jerusalem should be compassed by armies, they were to escape from the city and flee to the mountains, and that those of His disciples who should be out in the rural districts should not enter into the city. To the man who does not believe, these instructions appear to be ridiculous. After the city should be encompassed by the Roman army, how could those who were in the city flee out of it, and how could those out in the rural districts enter? Such a thing seems preposterous–and is preposterous from the natural standpoint. But light is thrown upon this situation. Eusebius, the father of church history, informs us that, after Titus, the Roman general, had drawn up his tenth legion about the city of Jerusalem, for some unknown reason he withdrew his armies silently and unexpectedly from the siege. The Christians who were in the city, knowing what Jesus said, immediately fled from the city and went eastward, crossing the Jordan into Perea, and then northward to Pella. After they had made their escape from the doomed city, Titus drew up his armies once more and prosecuted the siege, storming the city until it finally fell. Great was the slaughter in the fall of Jerusalem, but not one Christian, according to Eusebius, lost his life in its downfall. Our Lord knows the future, whereas we do not. Let us trust Him for the future, who holds the future in His hands.<\/p>\n According to verse 22 the days when Jerusalem would be besieged by the Roman army would be days of vengeance in order that that which had been written concerning it should be fulfilled. There are certain general statements that are made by the prophets, and that would comprehend the situation which developed in A.D. 70. The Apostle Paul likewise in I Thessalonians 2:14-16 foresees the events of A.D. 70. Then in Romans 2:4-11 he refers to the same catastrophe and blends that period of the pouring out of God’s wrath upon the Jews with His full and complete dealing with them in the end time.<\/p>\n Jesus pronounced a woe in verse 23 upon those who would be expectant mothers and those who would have little babes in their arms. The reason He spoke thus was that there „should be great distress upon the land [Palestine], and wrath, unto this [Jewish] people.“ According to verse 24 they would fall by the edge of the sword and be led captive into all the nations. Those who survived that ordeal were sold in the slave markets of the world. Jerusalem was then trodden down by the Gentiles.<\/p>\n „Until the times of the Gentiles be fulfilled“<\/p>\n We now come to consider the temporal clause, „until the times of the Gentiles be fulfilled.“ What is meant by „the times of the Gentiles“? Since this phrase is used in connection with Gentiles and their having control of Jerusalem, it is obvious that the Saviour was talking about a period of time during which the Gentiles would have dominion over the Holy Land and the Jewish people. This thought immediately takes us to such passages as Daniel, chapters 2 and 7. In chapter 2 Gentile world dominion is set forth under the symbolism of a metallic image, the head of which was of gold; the chest and arms of silver; the belly, of brass; the legs of iron, and the feet part iron and part clay. Finally, this image was broken into fragments by the little stone, cut out from the mountain without hands, which rolled down and „smote the image upon its feet … and brake them in pieces.“ The impact was such that the entire image was „broken in pieces together, and became like the chaff of the summer threshing floors.“ The image was completely demolished. What is the meaning of this symbolic vision? As interpreted by Daniel, the head of gold represented the Babylonian Empire, to which God granted world-wide dominion, as we see in Daniel 2:37,38. The chest and arms of silver symbolized the Medo-Persian dual monarchy, successor to Babylon. The belly of brass signified the Grecian Empire. The legs, feet, and toes of iron, mixed with clay, represented the Roman Empire throughout its entire history from its rise to the time of the smiting stone. The stone is a symbol of the Messiah at His second advent, when He comes in power and glory, destroys all civil governments, and establishes His reign of righteousness upon the earth. Thus world dominion, including authority over the Jewish people, is presented as beginning with the neo-Babylonian Empire of Nebuchadnezzar and continuing throughout the centuries until the second coming of Christ at the end of the Tribulation.<\/p>\n These centuries are „the times of the Gentiles.“<\/p>\n The same period is covered by the symbolic beasts of Daniel, chapter 7. These signified the same world kingdoms: Babylon, Medo-Persia, Greece, and Rome. These are finally to be succeeded by the kingdom of God upon earth, at the coming of our Lord. In Luke 21:24 Jesus said that Jerusalem would be trodden down of the Gentiles and continue in this condition until the times of the Gentiles, the time of world-wide Gentile domination, are fulfilled. When that date is reached, Jerusalem will cease to be under Gentile dominion and will pass back into the hands of its rightful owners, the Jews, together with the Promised Land.<\/p>\n Let us watch Jerusalem and the Jew! Someone has aptly said that the Jew is God’s timepiece. At the present time the Jew is in possession of half of the city of Jerusalem and a large part of the Promised Land west of the Jordan River. Eventually, in the providence of God, Jerusalem and the rest of the Promised Land will pass into the hands of its rightful owners, the Hebrew people. The Lord only knows when the clock will strike the hour for Israel’s having full possession of the Promised Land!<\/p>\n <\/p>\n <\/p>\n
\n<\/span><\/p>\n
\nthe Second Coming of Christ<\/p>\n
\n
\n(Installment 38)<\/p>\n
\nNeither doth a fool understand this:
\n7 When the wicked spring as the grass,
\nAnd when all the workers of iniquity do flourish;
\nIt is that they shall be destroyed for ever.“<\/p>\n
\n
\n(Installment 39)<\/p>\n
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