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THE SECOND ADVENT
CHAPTER TWO THE EVANGELISTIC COMMISSION This is one of the key passages for establishing the fact that when Jesus taught His disciples, He was instructing them as ones who would be His representatives throughout the coming age after His resurrection and that those instructions are pertinent to the church right up until the second coming of the Son of Man. Jesus chose his disciples not only to assist him in his pre-cross evangelistic ministry, but also to be the foundation builders for the new evangelistic agency, the church. As foundation builders, the disciples were recipients of information pertinent and vital to the church. Jesus did not teach his disciples as members of the nation of Israel, who would remain in the dispensation of Israel, but as those who were to be leaders in the new priestly body. The information He taught them was pertinent to their lives when it was taught and pertinent to their lives many months later, after Jesus ascended and the church began. It was indeed information for them and for all those who would believe in Christ through them. It was for the church and for those who would live within the time parameters of the church extending from its inception in 30 AD to "the end of the age" (Mat. 28:20) when Jesus will return and gather his elect out from the world through resurrection. Everything that Jesus taught, not only to the disciples, but also to the people, was designed to reflect the Divine Value System and how God's people were to live on the earth. Since He was teaching Jews in the context of the national priesthood of Israel (See topic: Dispensations), some of what was said, related to the temple and Mosaic policy, but only what was specifically mentioned as such. Everything else would be standard operating procedure for God's people after Jesus left the earth and He began to build His church upon the foundation of the disciples. This includes the information of the Sermon on the Mount as well as the Olivet Discourse. Jesus taught in anticipation of the church age; NOT in anticipation of an earthly physical kingdom. Matthew 10:1-4
Here Jesus organizes His disciples and initiates them into the role of ambassadors for Christ who will represent God's (spiritual) kingdom on the earth. God's kingdom refers to the authority and viewpoint of God. Its promotion is first through salvation (entrance into the kingdom) and then quality of life (Living kingdom viewpoint in every area of life) and finally, service (proclaiming kingdom viewpoint to others). Matthew 10:5-6,
The initial commission involves a short tour through the cities of Judah (probably only a few weeks) representing the message of the Messiah to the cities and people they visit. Luke 9:1-6 records the same event and at Luke 9:10 (Mark 6:30), they returned from this short tour and told Jesus all that had happened. This special ministry of The Twelve was a one time event only. After this, they remained with Him until the crucifixion. The reason for the restriction clause in this commission is that Jesus' primary concern at this time was to bring Israel back into a right relationship with God (Matthew 23:37) so that a maximum number of Jews would comprise the new priestly body that Jesus was going to build upon Himself, The Rock (Matthew 16:18). Luke 10:1-20 records the fact that later, probably during the last months before His crucifixion (Luke 9:51), Jesus also commissioned "70 others" to carry out the same ministry to the cities that He intended to visit Himself. This should be viewed as an extension of the initial commission and not really a different ministry. This too, was only a one time ministry as it was preparation for his final announcement to the nation that He was the Messiah. However, in His instructions we find guidelines that could only apply to those who would be alive after His resurrection, thus, for believers during the church age in general, and specifically to the various kinds and degrees of tribulation (pressure and persecution) that the church will encounter right up until she is removed at Christ's 2nd coming. This is seen at verses 21-23. Matthew 10:7,
The basic message they are to carry is the
gospel. All of this conforms with the message John the baptizer was teaching as well as what Jesus Himself was teaching, that men needed to change their minds about God and believe the gospel (the good news about the kingdom of God) which involved deliverance from sin and possession of everlasting life. It was not a message that Messiah was going to set up His earthly kingdom. It was an issue of identification with the kingdom of God by faith in the Messiah as the "Lamb of God who lifts up the sin of the world," (Mark 1:15; John 1:29; Acts 19:4). In addition, there is no difference between the terms kingdom of God and kingdom of heaven (or more accurately, "the heavens"). They are used interchangeably, not only in the gospel narratives, but by Jesus Himself (Matthew 19:23-24). The message of salvation through faith in the Messiah and then "living" the quality of life which can only be found in Christ, IS the message of the kingdom of God. This is the same message which continued to be proclaimed by the apostles after the resurrection of Jesus as the true message of the church. (Matthew 21:43; Acts 1:3; 8:12; 14:22; 19:8; 28:23, 31; Romans 14:17; Colossians 4:11; 2Thessalonians 1:5) The message of the kingdom embraces everything from initial entrance through a spiritual birth (John 3:3-5); to the way of life for believers here on earth (Romans 14:17); to the actual presence "in heaven," (Acts 14:22; 1Corinthians 4:20; 1Corinthians 6:9-10; 1Corinthians 15:50; Galatians 5:21); to the manifestation of kingdom fulfillment when Jesus returns (Luke 9:27; Matthew 16:28; Ephesians 1:14; Romans 8:18-25); and then ultimately, the physical kingdom over which Jesus will reign during the millennium (Mark 14:25). The message is universal to all ages because it focuses on the salvation work of the Messiah, which is either anticipated by those who trust in Him prior to His death, or it is reviewed by those who trust in him after His resurrection. Matthew 10:8,
Miracle activity was a sign of the Messianic presence, and the disciples as Messiah's representatives were successful in demonstrating these signs (Luke 9:6; 10:17). The miracle activity performed by both Jesus and His disciples, constitute the signs of the Messianic presence and the arrival of God's kingdom authority and viewpoint upon the earth in the person of the Messiah. It is not referring to the physical kingdom, but the spiritual kingdom as Jesus explained at Luke 17:20-21. Jesus explains this at Matthew 11:2-5 when He assures John the baptizer that the miracles are truly indicative of the Messianic presence, just as prophesied by Isaiah at Isaiah 35:5. Isaiah 35:5 refers to the Messianic presence in His physical kingdom after the defeat of Israel's enemies in connection with the Armageddon campaign (verse 4). However, the same miracle activity that will produce physical healing in the kingdom, is indicative of Messiah's presence at His first coming. Once the church age begins, this same miracle ministry will be continued by the apostles in order to validate the authority and doctrines that they receive from the indwelling presence of the Holy Spirit (Romans 15:19-20; Hebrews 2:3-4). Matthew 10:9-15 refers specifically to this "specialized" ministry of the disciples at this time and does NOT refer to a standard operating procedure for the church age. Verses 9-10,
The principle that "the worker is worthy of his support" is a valid principle that remains intact during the church age as a means of providing material assistance to those who proclaim the gospel. (1 Corinthians 9:6-18) However, this instruction is for this particular campaign upon which the disciples are sent at this time and is not designed to apply to spiritual service in general. Just before His arrest, Jesus gave some general instruction concerning their material needs (Luke 22:35-36.
This anticipates an ambassador type function, where the server is seen as a foreign sojourner in a different land than his own. The physical provisions of the ambassador are the responsibility of the ambassador and not the citizenry of the land he is visiting. He certainly must continue to trust in God, but now that trust has a different focus. We are to trust in God to meet our needs as we abide by the economic laws of the land in which we live. And yet, the principle of receiving assistance from the ones who are served remains valid throughout the church age. During both the foundation stage of the church and during its continued presence on the earth, there will be servants of the church who are stationary in their geographical location and will need a more stable financial base than the charity of others. Even Paul, when he was in a particular location for any length of time would provide for his own needs through tent making, and thus have a degree of material security without placing any kind of burden upon others. See Doctrine of GIVING
Jesus also mentioned at Luke 22:36, "Let him who has no sword, sell his robe and buy one." The disciples said that they had two swords, and Jesus told them that it was enough. The swords serve to suggest a criminal association as the reference to the Old Testament indicates at verse 37, "he was numbered with the transgressors." Christ's intent is not that the swords should be used PHYSICALLY for defense, as it clear from Luke 22:49-51, John 18:10-11 and Matthew 26:51-54. The presence of the swords can also be symbolic of the spiritual conflict that moves into an intensified stage once Jesus accomplishes his strategic victory on the cross. Verse 11,
Upon entering each city, they were to look for a household where the head of the house was a believer (called a son of peace at Luke 10:6). They were to find this house by inquiring in the city about those who were worthy. The issue of worthiness here is positive volition toward the Messianic promise, which is described by terms such as, "looking for the encouragement of Israel" (Luke 2:25), and "looking for the redemption of Jerusalem" (Luke 2:38), and "waiting for the kingdom of God" (Mark 15:43). These are those who may or may not have become believers, but are positive to the teachings of the Old Testament that anticipate the arrival of the Messiah as the source of both personal and national salvation for Israel, and their faith in God would be known by many within the city. These would be most receptive to the gospel of the kingdom and serve as a base of operations for reaching others within the city. Verse 12-13,
As they learned of a household that was known to be worthy (positive to the Messianic promises), they would extend an invitation of peace to them; a desire that they might experience the peace and comfort of relationship with God, and then proclaim to them the gospel of Jesus Christ as the promised Messiah/savior. If the head of the household was indeed worthy and accepted the gospel of the kingdom (called "a son of peace" at Luke 10:6), then the disciples were to stay there and use that household as a base of operations for taking the gospel to the rest of the city (Luke 10:7) If the household rejected the gospel, then the disciples would verbally retract the desire for them to have peace, since it would be impossible for them to experience that peace if they reject the gospel, and they would then ceremonially reject them by the ritual of shaking off the dust from one's shoes. Verse 14,
There are no recorded examples of this practice in the gospels, but we do see the apostles practicing it at Acts 13:51, and a similar ritual at Acts 18:6 (shaking out the garment). Verse 15,
If the city as a whole rejected the message of the gospel, then the disciples were to leave it in the same manner (shaking off the dust) but also add a formal indictment using the formula of "woe is you," and then compare that city to Sodom and Gomorrah and to Tyre and Sidon (Luke 10:10-15).
The commission that Jesus gives to the disciples at this time, extends beyond them as the foundation layers of the church, which He will build upon Himself (Matthew 16:18), and reaches to that church as it will exist and function from its inception on the Day of Pentecost until its removal at the 2nd coming of the Son of Man. The parameters for the instruction that Jesus gives to His people is always from the time of the teaching until Jesus comes back - and He always has in view ONE COMING, at which time he will gather together His elect and begin a judgment upon the world of unbelievers who remain behind. There are however three distinct periods of time for God's people, when this teaching will be applicable.
Accordingly, Jesus gives instructions about the
immediate tour on which He sends them; instructions about their ministry after
the resurrection which pertains specifically to them; and instructions for that
same period of time, which actually goes beyond them and pertains to the
generations of the church which will come after them and concludes with that
generation that will be alive at the 2nd coming.
The present ministry of the disciples obviously did not extend up until the return of Christ. The ministry of the apostles prior to the destruction of Jerusalem in 70 AD was focused on the cities of Israel, and although the events of the end times COULD have taken place in that 70 AD context, they did not. After 70 AD, the focus on Israel was de-emphasized and we see an "unto the uttermost parts of the earth" focus. This will be the case until the 70th week begins, for at that time, even the world focus will be more on Israel than it has been since 70 AD. However, it is important to suggest that the events leading up to the beginning of the 70th week could occur in any generation after 70 AD. Yes, Israel had to be back in the land, but that could have occurred at any time in history. Every generation has viewed itself as a possible context for the return of the Lord, and each generation has claimed that world events were ripe for such a return. But each subsequent generation has added factors so that it can be said that each one progressed ever more closer to the fulfillment of the prophecies. The present generation of this writing (2000 AD) is witness to international, political, military, religious and moral factors that so completely lay the foundation for the commencement of the 70th week of Daniel like no other time in history except the first century, that it is hard to imagine much more of a delay in God's plan, "which He will manifest at His own time," (1 Timothy 6:15, BFT). However, at the same time, let it be acknowledged that delay is still possible, and every believer is exhorted to diligence and patience in anticipation of the Lord's return (James 5:7-8; 2 Peter 3:10-18). Matthew 10:16
Matt. 10:17
This is a valid concern for the representatives of the Messiah, but it was not an issue prior to the crucifixion, at least there is no mention of such persecution during that time. It did not become a problem until after the resurrection and the beginning of the church age. The reference to synagogues refers to the persecution from Jews which would take place between 30 and 70 AD, and can be summarized by what Saul of Tarsus did as recorded at Acts 22:19, "in one synagogue after another I used to imprison and beat those who believed," and Acts 26:11, "and as I punished them often in all the synagogues." Matt. 10:18
This type of persecution also did not occur during Christ's ministry while He was on the earth, but would happen after the resurrection and indeed, throughout the whole church age period until the rapture of the church at the Day of the Lord return of Jesus. Matt. 10:19-20
This refers to the ministry of the Holy Spirit specifically to the believers of the apostolic church, which provides an "inspiration" type message for those who encounter this persecution. This does not mean that the believer is to neglect his spiritual growth in the grace and knowledge of Jesus, but what it does mean is that for the trusting believer, there need be no occasion for worry nor preparation of a formal statement of defense. God the Holy Spirit will so work in the believer's soul that the truth he has learned will be brought to the mind and the Holy Spirit will speak through him to meet the needs of the moment. Luke mentions this teaching from Jesus twice, which indicates that He probably taught it to the disciples on more than one occasion. At Luke 12:11-12
And at Luke 21:12-15, which is very clearly in a 30 to 70 AD context.
It is possible that we find an example of this with Stephen at Acts 6:10 and 7:1-53, who was full of WISDOM before his great teaching sessions (Acts 6:3), and probably did not receive anything NEW from God, but had the ministry of the Spirit correlating his learned wisdom into a message of power and conviction. Mark records it one time at Mark 13:11
The context at Mark 13, appears to be referring to the time of the tribulation, but I suggest that he is just giving a summary of what Jesus taught and that the true chronological perspective is preserved for us only in Matthew 10, 24 and Luke 21. Luke 21:12-24 makes it clear that this period of "inspirational" defense through the Holy Spirit will occur between 30 AD and the fall of Jerusalem in 70 AD. The clause at verse 12, "but before all these things," refers to what happens before the events of verses 10-11 occur (the national conflicts, earthquakes, famines, and the signs in the heavens). And then at verses 20-24, it is clear that Jesus is referring to a time period before 70 AD, for these verses describe the destruction of the city that occurs at that time. The point I want to emphasize is that this special help from the Spirit, in the manner that it is described by Jesus, is a temporary provision for the apostolic era and is not continued throughout the church age beyond that era. The Spirit will certainly continue to minister to His people through leading and filling, but the language that Jesus uses in this context speaks of an inspiration from the Spirit, and this does not occur after the apostolic era ends. That is, God will not ZAP someone with the information he needs to either represent the gospel or defend his faith. The standard principle for preparation is the process of spiritual growth as described by Peter at 1 Peter 3:15-16.
Matt. 10:21
This type of persecution will occur all throughout the church age, but in this context, Jesus has in mind that final period of church testimony during the tribulation, just before He comes back for His people. Once again, I suggest that this kind of persecution did not really occur during the time that Jesus was on the earth, but looks to the life of the church after His resurrection. Matt. 10:22 1. And you will be hated by all on account of My name: Again, the focus extends throughout the life of the church into the tribulation and refers to the extreme hatred that will be directed against God's people at that time (Revelation 13:7). 2. but it is the one who has endured to the end who will be saved. This is not referring to endurance in order to preserve one's salvation, but an endurance that results in experiencing physical deliverance when Jesus returns to gather out his people from the midst of the tribulation persecution. On the surface, this passage poses a problem for those who believe in salvation security, but the absolutes of that doctrine are so concrete that the problem is only in finding an alternate understanding of this passage rather than trying to defend salvation security. See Topic: SALVATION SECURITY Again, we must observe the time context for this statement. Matthew 24:9-22 gives us the proper context. At verse 9, Jesus said, "then they shall deliver you up to tribulation." This begins the tribulation persecution of the beast's reign. According to verses 15-21, this begins at the midpoint of the week when the beast sets up the abomination of desolation in the temple at Jerusalem. The END that is in view both at verse 13 and 14 compared with verses 22 and 29, is the end of the tribulation, which will be interrupted by the return of Jesus at the Day of the Lord. The one who endures the persecution pressures of the tribulation to remain alive when Jesus returns, will be miraculously delivered through rapture as is described at 2 Thessalonians 1:3-10. Paul is writing to the believers of Thessalonica in view of the severe persecutions that they have been enduring (verse 4). He knows that the events that trigger the Day of the Lord return of Jesus might begin any day, and comforts them that they might be physically rescued (called relief) from those persecutions when He does return. The description of this deliverance which is clearly identified as both the rapture of the church and the return of Jesus "with His mighty angels in flaming fire," is seen, not only as a future event, but as an event that could be expected in the lifetime of those believers. This does not teach a pre-trib type of imminency, but the reality that the man of lawlessness could very well be revealed in their lifetime. Accordingly, in chapter 2:1-3, Paul assures them that the Day of the Lord, and the rapture (gathering together to Him), which occurs at the same time, has not yet occurred, and that there must first be the revealing of the man of lawlessness, and a period of excessive ungodliness and lawlessness, which is known as the apostasy. This is the same apostasy that Jesus taught about in our Matthew 10 context at verse 21, "and brother will deliver up brother to death, and a father his child; and children will rise up against parents and have them killed." And which is further amplified by Jesus at Matthew 24:10-12,
The ones who are faithful and who manage to survive the death-producing persecution from the beast and all who follow him, will be raptured out from the earth and will appear in the sky with Jesus (Colossians 3:4) when he arrives, and the unbelieving world will observe this (one taken and one left, Matthew 24:40-41), and perhaps the raptured believers will observe as the unbelieving world trembles in fear at what is about to come upon them (Revelation 6:15-17; Luke 21:26).
Matthew 10:23 1. But whenever they persecute you in this city, flee to the next: This does not mean to run away into seclusion, but simply to remove yourself from the direct rejection and persecution of the particular city in view. You then move on to another city and continue to proclaim the gospel of the kingdom. This began to be fulfilled about 7 years after the cross, when because of the persecution initiated by Saul of Tarsus, "a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria," (Acts 8:1). 2. for truly I say to you, you shall not finish {going through} the cities of Israel, until the Son of Man comes. This brings the ministry of the church right up through the tribulation to the return of Jesus at the Day of the Lord. Even though the ministry of the church extends beyond Israel to the uttermost parts of the earth, there is never to be a neglect of ministry to Israel. When the man of lawlessness begins his oppressive reign, by setting up the abomination in the temple (Matthew 24:15; 2 Thessalonians 2:4), and begins to "woo" the Jews into his "fold," there will be the need for a huge campaign to get the Jews of the land as well as throughout the whole world to re-embrace the TRUE Messianic promise and the orthodoxy of their heritage before they commit themselves to the religious system that the false prophet will institute via the mark of the beast. The functional believers of the church will have a specific evangelistic impact to the Jews at this time as stated in this verse.
In addition, at the time that the man of lawlessness begins his oppressive reign, the two witnesses begin their 1260 day testimony in Jerusalem and they will have a world-wide impact (Revelation 11:3-6).
This ministry of warning and pleading with the nation was prophesied by Malachi as being fulfilled in the return of Elijah the prophet. And the purpose is to get them to embrace the heritage of the past which was given to them by God when they were delivered from Egypt, i.e., the Messianic promise.
The Jews as a whole still have a veil over their hearts (2 Corinthians 3:15; John 8:43; 9:39-41) and will continue in their rejection of Jesus as the Messiah (hardness of heart) "until the fullness of the Gentiles comes in" at the Day of the Lord when Jesus will rapture out the church (Romans 11:25). But 144,000 of them will trust in Christ as the Messiah/savior immediately after the rapture of the church, and will then begin to proclaim the gospel of the kingdom in preparation for Messiah's presence on the earth when He will set up His 1000 year kingdom. It is the ministry of certain ones of the church as well as the two witnesses who will plant the seeds of the gospel which will result in this huge conversion. Malachi 3:1-2
Malachi 4:5-6
It is the purpose of these two witnesses, along with the church, to cultivate the Messianic heritage of the Jews and prepare them to recognize Jesus when He arrives in the clouds of the sky at the Day of the Lord. Thus, God will still have a body of believers on the earth after the day of the LORD arrives and the church is taken out. This body of believers will be from the nation of Israel and will function as the evangelistic agent to the whole world. Those who hold to the Messianic promise will recognize Jesus as the Messiah when He arrives to pour out His wrath on the world. Then they will embrace Him as savior and become representatives of truth for the remainder of the 70th week. These are the 144,000 of Revelation 7:1-8 and 14:1-5, who are probably scattered throughout the world and will be protected from the judgments of God while functioning as His faithful servants. The prophets of the Old Testament taught that there would be a ministry of warning to the Jews just before the arrival of the Messiah at the Day of the Lord.
Zephaniah 1:7,
Zephaniah 2:1-3,
Those who trust in Jesus as the Messiah BEFORE the Day of the Lord arrives, will be removed from the earth via the rapture. Those who trust in Jesus AFTER His arrival, will indeed be protected from the trumpet and bowl judgments of God that are poured out on the kingdom of the beast, but will continue to face the persecution from the beast. Amos 5:14-15,
These are pleas to return to the Messianic heritage as represented in the orthodoxy of the Jewish people via the Old Testament scriptures. For those who re-embrace their heritage and resist the beast and his system of worship, there will be deliverance from the judgments of God poured out on the world. But for those who do not return to orthodoxy, when the Day comes, it will be for them, a time of great darkness and judgment. Amos 5:16-20,
This plea is also made at Isaiah 2:1-22. In verses 2-4, we see the promise of the Messiah's earthly kingdom and the spiritual and material blessings that will take place. But before there can be the kingdom there must be the judgment on the world at the Day of the LORD'S wrath. Verses 6-9 describes the condition of the nation in Isaiah's generation but reflects the general attitude of the Israelites during the time of the false covenant with the beast as well. Verse 5, gives a plea to return to the heritage of the LORD.
Verse 5, is a transition verse from the present crisis in Isaiah's generation to the national crisis in the great tribulation under the oppressive reign of the man of lawlessness. This then, is a plea for recovery before the Day of the LORD comes. If there is no recovery, then when that Day does arrives, the response will be as at verse 10.
This is the same response recorded at Revelation 6:15-17 when the world is confronted with the Day of the LORD return of Jesus. Verse 11, These will be the recipients of the Day of the LORD judgments.
Verse 12,
Verse 21,
And the plea then, to those who have embraced the beast as the promised Messiah (prior to actually taking the mark) is found at verse 22.
Verses 24-42 Jesus continues with general instructions for the disciples concerning the representation of light in the world of darkness. The information is pertinent to them in both the immediate context as well as during their ministry after the resurrection of Jesus. Since the information taught here is not directly pertinent to our primary subject of establishing the application of Christ's teaching to the church I will not develop it at this time. A most significant thing that can be determined from this first passage, is that, according to Jesus, the ministry of those who trust in Him will extend from His time on the earth at the first advent right up until He comes back, without any interruption. Now the disciples could have interpreted this as meaning that they would be alive when Jesus returns, but regardless of how they may have perceived it, Jesus has in view one CLASSIFICATION of people; those who will be His representatives from the time of the resurrection until the time of the second coming. In this same context (verses 40-42), Jesus talks about reward for service which will be given to believers when He comes back, and that relates significantly to what the apostles taught. CHAPTER THREE The next chronological mention of the second coming by Jesus was given around April of 29 AD and is found at Matthew 16:27; Mark 8:38 and Luke 9:26. On several occasions, Jesus talked about the day of judgment without directly relating it to His second coming, but we learn from here and from other teachings that it is at, or rather in connection with His second coming that the evaluation of men's works will be conducted. At Matthew 16:27; Mark 8:34-38 and Luke 9:26, the issue is a salvation identification with Jesus. When this is compared to other passages, it can be seen that Jesus is making an issue of rich-mindedness; the attitude that places greater value on material things than on the issues of relationship with God and eternal life. It is this attitude that is preventing certain ones from trusting in Christ as Savior. The exhortation to deny self and follow Christ is only pertinent to those unbelievers who are being hindered by their material possessions (Compare the instructions given at Luke 8:39). Accordingly, when the Son of Man comes back, he will be ashamed of those unbelievers who reject Him and he will reject them. Another good example of this is seen with the rich young ruler at Luke 18:18-27. Notice that this second coming of Jesus is WITH His holy angels. This is consistent with all that the New Testament teaches about the second coming, including that written by the apostles. At 2 Thessalonians 1:7, He comes with His MIGHTY angels and at verse 10, He comes to be glorified in (or by) His holy ones. The term, "holy ones," which is often translated saints, does not refer to saints at this passage, because the saints (those who believe in Christ) are mentioned next, "and to be marveled at among all those WHO BELIEVE." At Matthew 16:28; Mark 9:1; and Luke 9:27, Jesus tells the disciples that some of them would not die until they "see the Son of Man coming in His kingdom. This does not refer to the ACTUAL second coming of Christ, but to a miraculous preview of that coming when Jesus took Peter, James and John up on a mountain and showed them how He would look when he returns.
THE TRANSFIGURATION OF JESUS This event in the ministry of Jesus was a special teaching aid for Peter, James and John and through them to the entire church after His resurrection. It occurred in the final year of His 3 1/2 year ministry, which extended from 26 to 30 AD. This then would be 29 AD and probably after April (Hebrew, Abib). This scenario follows the time scheme of 30 AD as the date of the crucifixion. Jesus had just finished teaching the multitude about the issue of salvation relationship being a life changing decision that involved an initial dedication to the claim of God upon their life (Matthew 16:24-27; Mark 8:34-38; Luke 9:23-26). At Matthew 16:27, Jesus says,
This statement, correlated with all that has been taught to God's people up until this time, refers to the Day of the Lord return of the Messiah. It is during this time period known as the Day of the Lord, that He will - -
Jesus taught about one and only one second coming, and there is nothing explicit or implicit that suggests He ever had anything but one second coming in view. He then tells the disciples a very strange thing at verse 28.
The term, "coming in His kingdom," refers to the second advent presence of Jesus in resurrection glory along with His Holy, mighty angels, when He comes to establish His kingdom on the earth. Luke records it as, "see the kingdom of God," and Mark records it as, "see the kingdom of God after it has come with power." These are not contradictions, but all refer to the glorious revelation of Jesus at the Day of the Lord. This strange prediction is fulfilled six days later when He takes Peter, James and John up onto a mountain and appears to them in the manner He will appear at His second coming. This is recorded at Matthew 17:1-8; Mark 9:1-13 and Luke 9:27-36. When Luke records this, he says ABOUT eight days after these words instead of six days as with Matthew and Mark. However, Luke is probably viewing the whole period of time, counting the actual day of the message and the day of the event with 6 days in between to equal 8. Furthermore, his intent is certainly not to be chronologically precise as he uses the word "about" (hosei) to indicate approximation. We know that this fulfills the words of Jesus at Matthew 16:28 because Peter tells us so at 2 Peter 1:16-18. Verse 16,
We learn from Luke, that Jesus went up to the mountain to pray and while doing so, the disciples fell asleep. It was then while the disciples were asleep that Jesus underwent a transformation. He appeared the way He will look in his resurrection glory which is called, "the body of His glory," at Philippians 3:21. Then Moses and Elijah appeared with Jesus, "in glory," according to Luke 9:31. "In glory," refers to their radiance in association with Christ's glory. Neither Moses or Elijah have a resurrection body (1 Corinthians 15:23), so that is not in view. But they did not appear in their "old" bodies either. There are two possibilities for this phenomenon. It could be that the soul has a visible appearance that resembles the "image" of the physical body that was its "house" while on earth (Luke 16:23; 1 Samuel 28:10-14). Or there is an interim body that the soul resides in while it awaits resurrection (Luke 16:23-24). When the disciples woke, they saw the trio standing and talking, and hear the content of the conversation (Luke 9:31). How the disciples knew it was Moses and Elijah is not indicated and there is no point in trying to figure it out. Obviously, there was a valid identification made. The conversation with Jesus was about "His departure which He was about to accomplish in Jerusalem (Luke 9:31)." That departure refers to His physical death on the cross and the subsequent resurrection and exit from the earth via His ascension 40 days after the resurrection. The conversation also probably entailed everything that would result from that death and looked forward to His return at the Day of the Lord which God "will make known at His own time (1 Tim. 6:15)." Shortly, Moses and Elijah moved away from the Lord. Luke 9:33 reads, "And it came about as they were departing from Him." This prompted Peter to suggest to Jesus that they stay a little bit longer and in fact build three tents for them and Him. This of course, was a foolish suggestion, but Peter was still half asleep and not mentally focused. The Scripture reads about Peter, "not realizing what he was saying." We also have here perhaps one of the greatest understatements in Scripture when Peter says, "It is good for us to be here." Jesus did not address this suggestion from Peter, and Moses and Elijah continued moving away and a cloud descended upon them. Luke tells us, "and they were afraid as they entered the cloud." Although there are a variety of opinions about WHAT exactly is going on with WHOM, I suggest that it is easy to determine that only Moses and Elijah go into the cloud, and that the disciples are afraid when they see them enter. Jesus remains outside and the disciples remain outside. After this, the voice of the Father came out of the cloud and addressed the three disciples telling them, "this is My Son, My chosen one, Listen to Him." The voice is referring to Jesus who is outside the cloud in the sight of the disciples, and it is addressed to the disciples who are outside the cloud. It seems that this exhortation from the Father serves as a mild rebuke to Peter who was a little bit out of focus concerning what was of spiritual value. He wanted to prolong a physical experience, but the more important issue was the content of Jesus' message and adherence to that content. This voice from the Father reminds us of the other time that He brought such unique attention to the Son, which was at the baptism of Jesus, "This is my beloved Son in whom I am well pleased," (Matthew 3:17; Luke 3:22). Based on the appearance of these two men here with Jesus in a foreshadowing of His second coming, we can conclude that Moses is also a herald of that coming. There is no prediction of this for Moses as there is for Elijah, but because of the association presented here, it seems best to conclude that the two of them function together in the capacity spoken of in reference to Elijah at Malachi 4:6, "And he will restore the hearts of the fathers to their children, and the hearts of the children to their fathers." But how can either of these men come back and
minister on the earth? Actually, this is no problem if God has preserved and protected the physical bodies of those involved. There would be no problem even if the bodies had been incinerated, but we do have specific information that the body of Moses was protected (Jude 9). It is quite interesting that only three people in the entire history of Mankind went through physical death apart from the normal mechanics; Enoch (Heb. 11:5), Moses (Deuteronomy 34:5-7), and Elijah (2 Kings 2:11-12). Furthermore we have specific information concerning the protection of the body of Moses after his soul left. Jude verse 9 tells us that Michael the Archangel was given the responsibility to place the body of Moses in a place for safe keeping and preservation to await its role in the last days. The soul of course, went to paradise in hades (Luke 16:22) as did all Old Testament believers at death, including Enoch and Elijah. None of these men received a resurrection body either, nor ascended into heaven. Jesus is the only one to have received a resurrection body and no one else will until the Day of the Lord return of Jesus (1 Corinthians 15:20-23). In addition, no one had ascended into heaven prior to the resurrection and ascension of Jesus (John 3:13), at which time He took to heaven all Old Testament believers who resided in hades (Eph. 4:8-9). In view of God's preservation of the body of Moses, it is easy to see the same preservation assigned to Elijah's body. Thus, it is totally possible for these two men to be resuscitated at the end time to fulfill the ministry foreshadowed at the Mount of Transfiguration; the ministry of Elijah prophesied to occur prior to the coming of the Day of the Lord as recorded at Malachi 4:5-6. There is no need for the body of Enoch to be protected and preserved since there is not even a hint of a future role for him. It is suggested that his body was simply "buried" by God to await resurrection at the Day of the Lord return of Jesus. It is the view of this writer that the two heralds of the second coming are the two witnesses of Revelation 11:1-13. For a more detailed discussion of this, see the article, The Two Witnesses. After Moses and Elijah leave the scene, the disciples inquire about the Old Testament prophecy that Elijah is to come first. At Matthew 17:10-11, they ask, "Why then
do the scribes say that Elijah must come first?" This answer recognizes the fact that there will yet be a future visit from Elijah just prior to the Day of the Lord return of Jesus, as predicted by Malachi. However, Jesus also says, "Elijah already came, and they did not recognize him, but did to him whatever they wished." Matthew 17:13 tells us that the disciples understood that He had spoken to them about John the Baptizer. We learn elsewhere that John the Baptizer had come "in the spirit and the power of Elijah," which indicates similarity in purpose and in message. The job of them both is to announce the presence of the kingdom of God. John's message would encourage individuals of Israel to escape the judgment on the nation in 70 AD. Elijah's message will encourage individuals to escape the Day of the Lord judgments that will come upon the world immediately after His return. When Peter writes about this event at 2 Peter 1:16-18 he has in mind the second coming of the Lord which is the hope and expectation of the church. He describes this second coming later in chapter 3:10-14, as the Day of the Lord and the Day of God, AND as an event that the church should be expectantly anticipating and promoting. There is nothing in Peter's letter about the church being removed at some time prior to this visible and glorious return of Jesus at the Day of the Lord. Paul described it as "the blessed hope, EVEN (and) the appearing of the glory of the Great God and our Savior, Jesus Christ," (Titus 2:13). The apostles always understood the teachings of Jesus as referring to one second coming which would initiate a chain of events culminating in the renovation of the universe and the last judgment. Luke records some teachings of Jesus that parallel what He taught during the final week before the crucifixion. It might be that Jesus taught the same information on more than one occasion, or that Luke simply records the same information but without any chronological context as does Matthew. One such example is found at Luke 12:42-48, which is also recorded at Matthew 24:45-51. However, within the same context as what is given by the other Synoptics, Luke often adds additional teachings not included by those others. We see this in the Parable of the Watchful Servants, which is found at Luke 12:35-41. But even though this parable is not recorded by the Matthew or Mark, it directly correlates with the other parables of the second coming found in each of the synoptics. Luke 12:35
This is addressed to those who will be living between Christ's departure from this earth (ascension) and His second coming. The issue is preparation through salvation relationship with God, which is acquired through trust in Jesus as the Messiah/Savior. Those who are thus prepared will be rescued from the affliction of those who are persecuting them, just as Paul taught at 2 Thessalonians 1:7-10. Luke 12:36
The slaves are members of the human race, all of which have creature responsibility to God and to God's Son, the Savior. Those who are waiting for the master are ones who have trusted in Christ as Savior and have a salvation relationship with God. The wedding feast is simply a part of the parable and has no spiritual correlation with the wedding of the church to Christ. Remember that a parable relates a normal situation in life in order to communicate one or two basic spiritual truths, and one should not take every detail of the parable and try to find a spiritual counterpart with some aspect of revealed truth. The return of the master from the wedding feast communicates the second coming of Christ, which is viewed here as being unexpected and without warning. That unexpectedness is explained at verse 40 as having no knowledge of the day, but does not preclude knowing the general season of the Master's return. Matthew records it at verse 24:50, as not knowing either the day OR the hour. Luke 12:37
Those of humanity who have trusted in Christ will be honored by Him. The language of mutual fellowship suggests the gathering of these believers to Himself when He comes in the clouds of the sky (Matthew 24:31; 1 Thessalonians 4:14-17; 2 Thessalonians 2:1). Luke 12:38
Both Matthew (Matthew 14:25) and Mark (Mark 13:35), divide the night hours into four watches, using the Roman system of measurement, and there is no reason to think that Luke would use the Jewish system, which divides those hours into three watches. The second watch thus, refers to the hours of 9 PM to 12 AM, and the third watch, from 12 AM to 3 AM. However, I don't think that one can determine from this that Jesus will return at night because what is night in one part of the world is day in another part. It is simply used to indicate what has already been stated as unexpectedness. Luke 12:39
This reference to moral responsibility to one's home and household, not only gives divine support for the exercise of self defense in a burglar situation, but further illustrates the benefit of preparation for Christ's return. Luke 12:40
Once again, this is addressed to all members of the human race and exhorts preparation for Christ's return. Being ready refers to having a salvation relationship with God through personal trust in Jesus as one's Savior. Luke 12:41
Peter recognizes the general application of Jesus' teaching here, so asks for clarification. Does this exhortation apply to all people or just to the disciples? Jesus answers this by giving another parable (Verses 42-46), in which it is clearly stated that the consequence for not being prepared is total rejection and dismissal to the place of the unfaithful. Luke 12:46
This parable is also mentioned at Matthew 24:45-51, but Luke adds some factors that amplify the spiritual truths illustrated. The ONE spiritual lesson of this parable is that at the return of Jesus, there will be some who are accepted and some who are rejected. Beyond this, it is not wise to find too many other spiritual correlations to the many embellishments in the story. I have already referenced and discussed the doctrine of salvation security and need only to remind the reader here, that it is impossible for a person who has been saved by God and is being held in God's grasp to ever lose his salvation. The unprepared servant here is clearly one who has not trusted in Jesus as the Messiah/Savior, has no relationship with God, and will be totally rejected at the return of Jesus for His elect. There are some who think that this parable should be applied to believers only, and that the faithful slave is the believer in fellowship, and the unfaithful slave, the believer out of fellowship. The obvious focus in this parable is rejection of the unfaithful slave when Jesus returns. The believer, no matter whether he is in or out of fellowship with God will be gathered unto the Lord at His return, and the language of total rejection that occurs in this parable, cannot refer to any believer at that time. Part of the total rejection language in this parable is an assignment to the place of the hypocrite (Matthew 24:51) and the unfaithful (Luke 12:46), and the placement of the believer anywhere but "My Father's house (John 14:1-3)," at Christ's return is contrary to Scripture. (See Discussion on the partial rapture theory).
Luke 12:42
The illustration pictures mankind in general, all of whom have creature responsibility to the Creator and are accountable to Him for having a right relationship with Him through faith in the Messiah. The servant who is faithful is one who has trusted in Jesus Christ as the Messiah/Savior. Luke 12:43-44
The language in the parable is symbolic of what happens when Jesus returns. It refers to the blessing of being with Christ, and should not be taken as some kind of literal assignment of responsibility. When Jesus returns, all who have trusted in Him will be gathered out of the earth, taken to heaven, and enter into eternal peace. Luke 12:45
This refers to a person, who in creature arrogance, ignores the Creator's call upon his life and chooses not to trust in Christ as the Savior. But instead, lives in the self-centeredness of his sin nature, indulging his pleasure lusts and oppressing others. The "long time in coming" phrase reminds us of what Peter writes at 2 Peter 3:3-4.
Luke 12:46
When Jesus comes back to this earth at the Day of the Lord, He will come as a thief in the night (1 Thes. 5:2; 2 Peter 3:10; Rev. 3:3; 16:15), unexpectedly (suddenly) and without warning to the unbelieving world (1 Thes. 5:3; Luke 21:34). For that matter, it is even possible for believers to be unprepared through carnality and be caught of guard (1 Thes. 5:4-11; Luke 21:34-36). However, all believers will be taken out, and only the unbelievers will remain to undergo the Day of the Lord judgments, and ultimately end up in the lake of fire unless they change their mind and believe in Christ during the period between the rapture and Armageddon. Paul mentions both aspects of judgment at 2 Thessalonians 1:6-9. At verse 6, "repay with affliction" refers to the Day of the Lord judgments (the wrath of God) administered to the unbelievers on the earth. At verse 9, "the penalty of eternal ruin," refers to the last judgment which assigns the unbelievers to the lake of fire (Revelation 20:11-15). When Jesus returns the unbeliever will be rejected by Him and remain on the earth. This rejection is communicated in the parable by the phrase, cut him in pieces. This is a difficult statement. The Greek MEANS to cut something into two parts, however, based on context here, it seems to be idiomatic for scourging. Cut into two pieces would imply physical death, and if that were the case, then for this slave (in this normal human context), the fact that he would then be assigned to the place of the unbeliever (hypocrite at Matthew 24:51), would be quite meaningless. In addition, in the Luke passage, the fact that we have this category of disobedient slave divided into two types, who each receive different lashes from the whip, would indicate that the idea of "cut him in pieces" refers to a scourging rather than physical death. We do not have 3 different categories of faithless humanity here. We have only two and both will be "cut in pieces" when the master returns. However, if upon or after being cut in pieces, they are then assigned LASHES based on their respective awareness of God's demands upon them, then the idea of death associated with "cut in pieces," is not valid. Thus, it seems more reasonable that the term refers to the idea of scourging that really CUTS into the skin and peels it away from the body. The immediate problem with this is that we have no other place where the term is used in our literature (except at Exodus 29:17 in the LXX), and it is used quite consistently in secular literature for the practice of using sword or saw to cut someone in half. But I think that the context is stronger and I will interpret the phrase, "cut him in pieces," as the idea of a serious scourging. After being rejected by Jesus at His return, the unbeliever is assigned to the place of the unfaithful hypocrite, (Matthew). He does not go immediately to that place, but is simply assigned to it. The final placement in the lake of fire will not occur until the last judgment, and although he will be rejected at the Day of the Lord return of Jesus, he will still have occasion to trust in Christ up until the battle of Armageddon. After that, all unbelievers will be removed from the earth and placed in Hades. Then, sometime after the experience of flogging, the unbeliever will be assigned to the place of the unfaithful hypocrite, and at that place there will be "weeping and gnashing of teeth." This image simply communicates the extreme sorrow, anger and frustration with what the person is experiencing in this place of judgment. The phrase, "weeping and gnashing of teeth," always occurs 7 times in the Bible and always in connection with the final disposition of the wicked when he has been cast into the gehenna of fire (Matthew 8:12; 13:42; 13:50; 22:13; 24:51; 25:30; Luke 13:28). In verses 47-48, we have an amplification of the punishment of being "cut in pieces" (scourging) based on personal knowledge of one's responsibility to God. This passage has been used to teach that there are degrees of punishment in hell, and on the surface, this seems to suggest that. However, the key is to recognize that the PRIMARY theme or lesson of this parable is that of acceptance or rejection by the Messiah at the Day of the Lord, and that eternal destiny is not even in view. At the same time, it is difficult to determine the significance of these two very clear distinctions in punishment, that cannot be dismissed from the parable as an insignificant embellishment. There will be two types of unbeliever left behind at the day of the Lord return of Jesus. (1) The one who was fully aware of what God expected of him, and (2) the one who did not know what God expected of him. Luke 12:47
This clearly indicates the administration of a more severe punishment upon the one who is blatantly rebellious against God. It seems that these different degrees of punishment take place at the return of the Lord rather than at some time subsequent to that return. The puzzle is, that one cannot advance much upon being left behind at the rapture. What then would be the significance of more lashes vs. fewer lashes? The reason for this difference is stated at verse 48b as the principle of greater accountability. That is, the person who knows more of God's will for their life, is more accountable to God for failure, than is the one who knows less. I suggest that in this parable, the principle revolves around the gospel message. The doctrine of evangelism teaches that God reveals himself through the physical creation so that people can become aware of His existence; His eternal power and divinity (Romans 1:19-20). The one who accepts this NATURAL revelation about God and begins to seek for Him will be given the specific gospel information about the Messiah's salvation provision. This person will be held accountable for accepting or rejecting the specific gospel message of "believe on the Lord Jesus Christ and you shall be saved" (Acts 16:31). However, if at the point of God consciousness, a person rejects the NATURAL revelation about God as seen in the physical universe, then God will have no obligation to give to that person the specifics of the gospel message. This person will be held accountable for his rejection (without excuse, Romans 1:20), and still be judged as an unbeliever, but the divine indictment will be less severe in that he did not PERSONALLY reject Jesus as the Christ. This is taught by Jesus at Matthew 11:20-24.
The performance of MIRACLES mentioned in this discourse refers to the visible manifestation of Jesus as the Messiah and indicates that greater revelation was given to Christ's generation than to the former generations mentioned. The unbelievers of both generations will be held accountable for their unbelief and both will be assigned to the lake of fire, but the former will receive a less severe indictment at the last judgment. The question is, does this "more tolerable" idea refer simply to the initial rebuke at the great white throne, or to the actual degree of eternal ruin (2 Thes. 1:9) in the lake of fire (Rev. 20:15)? |