Continued: Chapter XXX- Last Week of Jesus' Earthly Ministry

Verse 6 closes with the statement "The end is not yet." When a war—a local affair—breaks out, such a conflict has no prophetic significance, for the end of the age is not yet. The reason is that, before the end of the age, nation will rise against nation and kingdom against kingdom in a titanic struggle which will be attended by famines, pestilences, and great earthquakes in different places of the world. What is the meaning of the idiom "Nation will rise against nation, and kingdom against kingdom"? A careful examination of the context of II Chronicles 15:1-8 shows that this peculiar idiom indicates a war that breaks out in one section of the world and spreads from one nation to another until it involves the nations that are within the view of the prophet using the idiom.

In the days of Asa, King of Judah, the Spirit of God came upon Azariah, who delivered the following message to the king and the nation:

2 ... 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. 3 Now for a long season Israel was without the true God, and without a teaching priest, and without law: 4 but when in their distress they turned unto Jehovah, the God of Israel, and sought him, he was found of them. 5 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. 6 And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity. 7 But be ye strong, and let not your hands be slack; for your work shall be rewarded (II Chr. 15:2b-7).

This message was spoken directly to the king and to the people of his kingdom, "all Judah and Benjamin." Azariah laid down the general proposition that Jehovah is with His people when they are faithful to Him. He also pointed out that for a long season Israel had been without the true God, and a teaching priest, and the law. Then in their distress they had turned to and found Jehovah. In those days of moral and spiritual declension, declared the prophet, "... 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. 6 And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (II Chr. 15:5,6). Note the expression, "There was no peace to him that went out, nor to him that came in." What is meant by going out and coming in? Since the message was delivered to the king and the people of Judah, the southern kingdom, the going out and coming in can mean but one thing, namely, their going out of the kingdom of Judah into an adjoining country, and the coming in of a citizen of a neighboring nation by crossing the border into Judah. If an inhabitant of Judah, for instance, wished to cross the border into Israel in order to avoid the horrors of war, he did not escape, because there was war in Israel also. Thus it is clear from the facts of the context that before the prophet's mind appeared a vision of the kingdom of Judah and the nations bordering thereon. Great vexations were upon all the inhabitants of the land of Judah and adjoining nations. These nations were "broken in pieces, nation against nation, and city against city." The conflict concerning which the prophet was speaking started by the rising up of one of these nations seen in the vision against another; then another came into the conflict. The struggle thus spread until it affected all the territory before the mind of the prophet when he made this historical statement.

In Isaiah 19:1-4 this same idiom appears. The prophet foretells a civil war that breaks out in Egypt and affects the entire country. It starts by Egyptian rising against Egyptian, city against city, and kingdom against kingdom, and spreads until it affects all the territory before the mind of the prophet when he is making the prediction. If these two examples of this idiom are studied carefully, it is seen that a war in each instance is spoken of that breaks out in one nation and spreads to another, then to another and another until it involves all the territory that is before the mind of the prophet when he uses the idiom.

When using this idiom in the Olivet Discourse, Jesus had a world outlook. This idiom, therefore, refers to a war which starts by one nation's rising against another and spreads until it engulfs the whole world. In substance, He says: "You will hear of wars and rumors of wars, but pay no attention to them, because they have no prophetic significance; but, when you see a war break out which involves all nations, and which is attended by famines, pestilences, and great earthquakes in divers places, such a titanic struggle is your sign—your infallible, unmistakable sign—of My coming and of the end of the age."

There have been wars and rumors of wars throughout the entire period of time since the Lord Jesus left this earth; but in 1914-18 the world saw for the first time nation rising against nation, and kingdom against kingdom—a world war. Furthermore it was accompanied by famines, pestilences (the devastating influenza epidemic, for example), and an unprecedented number of earthquakes. These four things—a world war, famines, pestilences, and great earthquakes—coming together, constitute the first birth pang, the pain warning the world that the time of travail, the Tribulation, is near at hand (Matt. 24:7,8).

The world has also had a second birth pain in the form of World War II. There may be a third birth pain, taking the same form as the first two. As to how many warning pains will come upon the world before the real labor pains set in, God only knows. But the distress of the period of travail will surely come in due season.

Matthew 24:9-28 gives a brief description of the great Tribulation, with which the Christian Era closes. This period of distress is known by different names in the writings of the prophets. Jeremiah calls it the time of Jacob's trouble; Moses speaks of it as the time of Israel's calamity. Again, in a number of places the prophets speak of it as the day of wrath and, sometimes, the day of Jehovah. Practically all the prophets spoke of this time of distress. It is also described in various psalms. It is of the utmost importance that one understand what is meant by this day of Jehovah, or the time of Jacob's trouble. Isaiah the Prophet gives a wonderful description of this period of wrath in the following passage:

10 Enter into the rock, and hide thee in the dust, from before the terror of Jehovah, and from the glory of his majesty. 11 The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and Jehovah alone shall be exalted in that day.

12 For there shall be a day of Jehovah of hosts upon all that is proud and haughty, and upon all that is lifted up; and it shall be brought low; 13 and upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, 14 and upon all the high mountains, and upon all the hills that are lifted up, 15 and upon every lofty tower, and upon every fortified wall, 16 and upon all the ships of Tarshish, and upon all pleasant imagery. 17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and Jehovah alone shall be exalted in that day. 18 And the idols shall utterly pass away. 19 And men shall go into the caves of the rocks, and into the holes of the earth, from before the terror of Jehovah, and from the glory of his majesty, when he ariseth to shake mightily the earth. 20 In that day men shall cast away their idols of silver, and their idols of gold, which have been made for them to worship, to the moles and to the bats; 21 to go into the caverns of the rocks, and into the clefts of the ragged rocks, from before the terror of Jehovah, and from the glory of his majesty, when he ariseth to shake mightily the earth. 22 Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? (Isa. 2:10-22).

Zephaniah also spoke of the same time:

14 The great day of Jehovah is near, it is near and hasteth greatly, even the voice of the day of Jehovah; the mighty man crieth there bitterly. 15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, 16 a day of the trumpet and alarm, against the fortified cities, and against the high battlements. 17 And I will bring distress upon men, that they shall walk like blind men, because they have sinned against Jehovah; and their blood shall be poured out as dust, and their flesh as dung. 18 Neither their silver nor their gold shall be able to deliver them in the day of Jehovah's wrath; but the whole land shall be devoured by the fire of his jealousy: for he will make an end, yea, a terrible end, of all them that dwell in the land (Zeph. 1:14-18).

From these two passages it is very clear that the day of Jehovah, or the time of Jacob's trouble, is the period that God pours out His judgments upon Israel and upon the entire world.

In the New Testament this period of judgment is described fully in Revelation, chapters 6 through 19 inclusive. It is a period of seven years. The chronological order of events that will occur during the Tribulation is set forth symbolically by the seven seals, the seven trumpets, and the seven bowls, described in chapters 6, 8 and 9, and 16. The events set forth in the first five seal judgments are what men bring about, but the sixth seal symbolizes divine intervention, an upheaval throughout our solar system—at least. People who will be living at that time will recognize that they are in the day of Jehovah, the day of His wrath:

12 And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; 13 and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs when she is shaken of a great wind. 14 And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. 15 And the kings of the earth, and the princes, and the chief captains, and the rich and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; 16 and they say to the mountains, and to the rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: 17 for the great day of their wrath is come; and who is able to stand? (Rev. 6:12-17)

From a careful study of Revelation it is learned that this judgment occurs in the first part of the Tribulation. People living then will realize and confess that they are in the day of Jehovah, the day of His wrath. It will be a reality which no one can misunderstand.

The first half of this period of seven years of Tribulation is covered by Matthew 24:9-14; the second half, by verses 15-28. It is a time that will try men's souls. At that time the gospel of the kingdom will be preached to all the world for a testimony unto all the nations (verse 14). Paul wrote to Timothy on the same subject.

3 This is good and acceptable in the sight of God our Saviour; 4 who would have all men to be saved, and come to the knowledge of the truth. 5 For there is one God, one mediator also between God and men, himself man, Christ Jesus, 6 who gave himself a ransom for all; the testimony to be borne in its own times; ... (I Tim. 2:3-6).

This passage shows clearly that God wants all men to be saved, that a ransom for man's redemption has been given for all, and that the testimony is "to be borne in its own times." This testimony is undoubtedly the proclamation of the gospel of the grace of God (there is but one gospel, Galatians 1:8,9), which, as Paul declared, will be preached in its own times—in the first half of the Tribulation. For a full and glowing account of the proclamation of the truth to all nations and the world-wide revival, read carefully Revelation, chapter 7.¹

Matthew 24:15-28 describes the second half of this period of judgment. As the Tribulation advances, the devastating strokes of judgment become more severe and unbearable. At that time Almighty God will sweep the bulk of the people off the face of the earth.

5. The Second Coming of Jesus the Messiah

In Matthew 24:29-31 is a prediction concerning the coming of the Lord Jesus Christ from glory at the very end of the Tribulation. At that time all families of the earth will mourn because of Him, whom they will see coming in power and great glory. He will send forth His angels to gather His elect—those who turn to Him during the Tribulation and put their trust in Him, and who survive to the end of that period. They will be gathered out of the world. Then the final stroke of judgment will fall at the personal return of Jesus.

6. The Law of Recurrence

The Olivet Discourse is an example of the law of recurrence. This law involves the recording of an event and the repetition of the account with added details. This principle may be illustrated by the artist who "blocks out the portrait" of a person at the first sitting and adds details at subsequent sittings. Matthew 24:1-31 gives a cursory survey of the period beginning with the time that Jesus spoke this message and continuing through the centuries to His Second Coming at the end of the Tribulation. He, of course, gives only the high-lights of the period. In Matthew 24:32-25:46 He adds details to the picture that He has already drawn. These details pertain to the very end of this age and to the Tribulation.

7. The Rapture of Believers

32 But from the fig tree learn her parable. Whenever her branch has become tender and it puts forth its leaves, know that the summer is near. 33 Thus, also, you, whenever you see all these things, know that He is near, even at the doors. 34 In solemn truth I am telling you that this generation will not pass away until all these things are accomplished (Matt. 24:32-34).

According to the Lord Jesus, when anyone sees the fig tree beginning to bud and to put forth its leaves, he can know that summer is near. No one can question his logic. In a similar manner, asserted Jesus, those who see "all these things" can reason that He is near, even at the doors. What is meant by "all these things"? There is but one answer: the things enumerated in verse 7 and designated in verse 8 as "all these things"—"7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in different places; 8 but all these things are the first birth pain" (Matt. 24:7,8). The expression "all these things" of verse 33 is the same term as "all these things" of verses 7 and 8. Since in both passages Jesus is talking about the sign of His coming and of the end of the age, one is forced to believe that "all these things" of both passages refer to the same events. Since moreover, "all these things" of verses 7 and 8 refer to World War I and attending circumstances, "all these things" of verse 33 refer also to the same world war and accompanying events—the sign of the end of the age. The disciples had asked for the sign of the end of the age. Now Jesus says, "... whenever you² see all these things, know that He is near, even at the doors" (Matt. 24:33).

Thus, in Matthew 24:32, Jesus turns His discussion from His Second Coming at the end of the Tribulation back to the time of the sign—the outbreak of World War I, 1914-18, with its accompanying famines, pestilences, and earthquakes. This sign shows that His coming is at hand, but how soon? The answer is in verse 34: "In solemn truth I am telling you that this generation will not pass away, until all these things are accomplished," the generation rising when the sign occurs and is old enough to recognize its significance—the generation in the teen age during the war of 1914-18. Within the lifetime of this generation the whole prophetic program which Jesus has outlined in the Olivet Discourse will be carried out.

If one is willing to take the language of Jesus at its face value, and if language can be relied upon as an accurate medium of one person's conveying thoughts to another, we must accept the conclusion reached in the paragraph above. The only point that may be questioned is the identification of the war with its attending circumstances mentioned in the prophecy of Jesus as having found its fulfillment in the great war of 1914-18, which, by general consent, is called World War I in contradistinction to World War II of 1939-45. From the language of Jesus one naturally concludes that He was talking about the first world conflict that occurs and of its being the sign of the end of the age.

The force of this position becomes apparent when we note the fact that there have already been two world wars and that there may be a third one—at least, many of the scientists and statesmen of the world are now discussing the possibility of World War III. So far as we know, there may be more.

Since there is a series of world wars, how can we identify World War I as the one mentioned by Jesus? The following illustration, which I have often used, will help one to see the facts. Assume that I live in a rural district on a given highway. You wish to visit me, but do not know where my place is. As you motor along, you meet a man from whom you inquire concerning my home. He assures you that he can give you the information that you need. Pointing to the telephone line along the highway, he calls attention to the fact that the wires are fastened directly to the telephone poles. He insists that you watch this telephone line as you continue traveling until you see a pole with a crossarm. Opposite this telephone pole, he asserts, is my gate. You thank him for the information and drive ahead. Finally, after traveling several miles, you see a telephone pole that has a crossarm. You notice that the next one ahead has a crossarm, and the next likewise. Opposite which one of those posts do you expect to find my gate? I have asked literally hundreds of people this question. Without an exception they all have answered, "Opposite the first one." When Jesus, therefore, called attention to a world war as the sign of His coming and of the end of the age, the disciples naturally thought of the first world war as being the one He meant.

Since, however, there may still exist in the minds of some a doubt on this point, my exhortation to them is that they keep an open mind, that they continue to study the question, and that they ask the Lord to open their eyes to the truth on this point (Ps. 119:18). Let us avoid all speculations and guessing. God does not fulfill His prophecies according to the speculations of men, but as they are written.

Of which coming is Jesus speaking—His coming for His saints or His coming with His saints? He will come for His saints before the Tribulation begins, as I Thessalonians 1:9,10 and 4:13-5:11 clearly show. He will come with His saints at the end of the Tribulation. At the time of which Jesus is here speaking, men and women will be eating and drinking, marrying and giving in marriage, buying and selling. Various passages of Scripture show that such will not be the condition of the world and of the human family at the very end of the Tribulation, because the devastating, thorough going judgments will wreck the physical earth, as well as civilization. Since in Matthew 24:32-44, Jesus says that at His coming mankind will be following the normal pursuits of life, He must be referring to His coming for His saints before the Tribulation—in other words, at the time of the Rapture.

There are two contrary attitudes which will be taken with reference to the Lord's return for His saints. They are set forth in the parable of the faithful and wise servant and the unfaithful servant. The wise servant realizes that he does not know just when his Lord is coming; he, therefore, is faithful in every duty devolving upon him. The unfaithful servant, believing that his Lord tarries, becomes intolerant toward his fellow servants (Matt. 24:45-51).

In the parable of the ten virgins, Matthew 25:1-13, Jesus again illustrates and contrasts two attitudes toward His coming for His saints. The wise virgins, realizing that they do not know when the Bridegroom will come, take oil in their lamps and an additional supply in vessels in the event He should delay His coming. The foolish virgins virtually set a date for His coming by taking oil in their lamps only and not having an additional supply. Thus is contrasted the right attitude with a wrong one.

In Matthew 25:14-30, one sees that the returning Lord rewards His servants for their faithfulness. In this passage appears the parable of the talents, the gist of which is as follows: A certain nobleman was going abroad; but, before doing so, he called his servants and delivered to them his goods. To one he gave five talents, according to his ability; to another, two talents; and to another, one. Having apportioned his goods to his servants, he went to a far country, and after a long time he returned. Upon his return he called his servants and had a reckoning with them. The one to whom five talents were given brought five other talents. The master said, "Well done, good and faithful servant; you have been faithful over a few things; I will set you over many things; enter into the joy of your Lord." Then the one who had received two talents came bringing two additional ones. To this second servant the master said the same thing. Then the servant to whom one talent had been given was called. He brought his master's money and said that he had buried it and kept it safely. Since he had been unfaithful, the nobleman demanded that he give back the one talent and that he be cast into outer darkness.

The nobleman of this parable is Christ, who went into a far country, heaven. He has been gone a long time approximately two thousand years. The first two servants to whom He distributes His talents are the believers, the born-again ones. They are to take their talents—opportunities of service and capabilities—and improve their time. When the Lord comes back, He will have a reckoning with His servants and will give them their rewards according to their works.

This parable must not be confused with the parable of the pounds, described in Luke 19:11-27. The outlook there is entirely different from the one here. At the same time there are principles involved that obtain in both cases. The facts must be carefully differentiated. The main point of the parable of the talents is that God expects His servants to be faithful in the discharge of their duties and in the use of their capabilities and properties. The parable also shows clearly that God expects 100 per cent faithfulness and loyalty on the part of His servants. They will be rewarded when they appear before the judgment seat of Christ, as is set forth in II Corinthians 5:10: For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad."

In the Olivet Discourse Jesus moves forward from the time of the Rapture of the Church, as described in Matthew 24:32-25:30, to the very end of the Tribulation when He will come in glory and all nations will be gathered before Him—the living nations, those that survive the judgments of the Great Tribulation (Matt. 25:31-46). During the Tribulation, the Scriptures reveal, the extremely wicked and immoral people will be swept from the face of the earth by the judgments of God. Those who survive the Tribulation and are brought into the judgment of this passage consist of good, moral people living up to the light which they have and those who are not biased against Christ and His people.

In this connection let it be emphasized that those appearing in this judgment are the living nations. Not one word is said about a resurrection of the dead. The basis of this judgment is the attitude which those being judged take toward Christ and His brethren during the Tribulation—brethren in the flesh, the Jewish people, and brethren in a spiritual sense, the Tribulation saints: those who are sympathetic and helpful to His brethren are represented as sheep put on the right hand by the shepherd, whereas those who are callous toward human suffering and are antagonistic toward Christ and His people are represented as goats that are put on the left hand. Those on the right hand, the sheep, are allowed to enter the Kingdom. Those on the left hand, the goats, are banished from the presence of God and the glory of His might.

Some people have a misunderstanding of this prediction concerning the judgment of the living nations. Some expositors think that the people here referred to are the nations upon earth at the present time, such as the United States of America, Great Britain, France, and other nations. They see in this prediction that these nations will go through the Tribulation, retaining their national identity and appearing in this judgment of which Christ speaks—although the number of people will be greatly reduced by the judgments of the Tribulation. This interpretation assumes that the nations will be separated according to present-day nationalities. This view cannot be true in the light of Jeremiah 30:11: "For I am with thee, saith Jehovah, to save thee: for I will make a full end of all the nations whither I have scattered thee, but I will not make a full end of thee; but I will correct thee in measure, and will in no wise leave thee unpunished." According to this passage the nation of Israel will go through the Tribulation retaining its national identity. All the other nations, where Israel has been scattered, declared Jeremiah, will lose their identity.

Since the separation of the people in this judgment is not along national lines, upon what principles are they divided? A glance at the entire passage shows that they as individuals are separated upon the basis of their attitude and actions toward Christ's brethren. Those who have been friendly and helpful to His brethren will be put upon the right hand and allowed to enter the Kingdom of Glory. Those who have been non-cooperative and hostile toward them will be put on the left hand and banished into outer darkness. From these facts it is clear that the basis of this judgment will be that of meritorious conduct and good works or a lack of them. Will people be saved because of their good works and clean lives while others will be condemned because of lack of them? The Scriptures make it clear that people are not saved by works of any kind, but by faith in the Lord Jesus Christ: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life" (John 3:16). Light is thrown upon this subject in Psalms 15 and 24:1-6

15 Jehovah, who shall sojourn in thy tabernacle?
Who shall dwell in thy holy hill?
2 He that walketh uprightly, and worketh righteousness,
And speaketh truth in his heart;
3 He that slandereth not with his tongue,
Nor doeth evil to his friend,
Nor taketh up a reproach against his neighbor;
4 In whose eyes a reprobate is despised,
But who honoreth them that fear Jehovah;
He that sweareth to his own hurt, and changeth not;
5 He that putteth not out his money to interest,
Nor taketh reward against the innocent.
He that doeth these things shall never be moved.

24 The earth is Jehovah's, and the fulness thereof;
The world, and they that dwell therein.
2 For he hath founded it upon the seas,
And established it upon the floods.
3 Who shall ascend into the hill of Jehovah?
And who shall stand in his holy place?
4 He that hath clean hands, and a pure heart;
Who hath not lifted up his soul unto falsehood,
And hath not sworn deceitfully.
5 He shall receive a blessing from Jehovah,
And righteousness from the God of his salvation.
6 This is the generation of them that seek after him,
That seek thy face, even Jacob. [Selah]

When these psalms are studied in the light of related passages, it is abundantly evident that David, the author of these psalms, discusses in them the question as to who will be allowed to enter the glorious kingdom of Messiah. "Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?" When these psalms are read along with the prediction of Christ's judgment of the living nations (Matt. 25:31-46), it is clear that David and Christ are talking about the same future events. David tells who will be allowed to enter, speaking of them in terms of their clean lives and upright conduct. Christ speaks of the same group in terms of their moral lives and good works. In Psalm 24:5 David gives the statement which is the key that unlocks the entire situation: "He shall receive a blessing from Jehovah, And righteousness from the God of his salvation." These good, moral people who are living up to all the light that they have, and who survive the Tribulation, will have proved by their attitude and actions that they will receive the full light of the truth when it is presented to them. The eyes of the Lord are running to and fro throughout the whole earth to find people who have the courage of their convictions, and who will act accordingly (II Chr. 16:9). God will see that the truth is given to them. Each "shall receive a blessing from Jehovah, And righteousness from the God of his salvation." Therefore, these people who are put on the right hand, being truth lovers, will accept the truth and Messiah and be saved. Thus they will enter the kingdom prepared for them from the foundation of the world.

The gospel will be fully proclaimed by saved Israel at the beginning of the Kingdom Age, and those still living will accept³ Jesus Christ as Saviour and Lord and will live upon the earth throughout the Millennium.

At the close of this golden era all the lost will be raised and will appear before the Son of man and hear their awful doom (Rev. 20:11-15).

This chapter, thus far, has presented the outstanding events occurring on Sunday, Monday, and Tuesday of the last week of Jesus' earthly ministry. As already seen, the Lord delivered the Olivet Discourse late Tuesday afternoon.

1 And it came to pass, when Jesus had completed all these words, He said to His disciples, 2 You know that after two days the passover comes, and the Son of man is delivered up to be crucified (Matt. 26:1,2).

According to this passage, two days after Jesus had completed the Olivet Discourse, the Passover was to begin. Since He delivered His message on Tuesday, the second day later was Thursday. The same information appears in Mark 14:1,2. So far as the Gospel of Matthew goes, there is no account of anything which He did during Wednesday or Thursday, until the time of the Passover proper. Though none of the evangelists except John tell anything about these two days, one may be certain that Jesus spent the major part of this time in prayer to God.