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Matthew 24 (and its parallel accounts Mark 13 and Luke 21) has confused many Christians over the years, and led to much debate. Bible students have rightly wondered: 'what is it speaking about?' and 'when was or will it be fulfilled?' They want to know: 'is Jesus speaking of one event, or is He speaking of two or more events?' 'Is He talking about the past, namely AD70, or is it speaking about the future, and return of Christ, or is He speaking about both?' 'If He is speaking of both, where does one description finish and another start?'
If we approach this chapter without considering what the disciples actually asked Christ, if we interpret it in a theological vacuum, or if we try to understand it without a good understanding of other relevant Scripture, then we will likely arrive at all types of erroneous conclusions
I’ve noticed a disturbing tendency of late how many Premillennialists and Preterists are increasingly trying to change the commonly accepted literal physical meaning of “heaven and earth” to spiritualize them away as opaque abstract occurrences in order to fit their innovative speculative theology. But the clear, plain, straightforward and consistent understanding of them over the years has been to view them the way they are described – literal and physical. There is no reason to understand them otherwise.
The Greek words interpreted “heaven” and “earth” are ouranos and gē. Interestingly, any time they are coupled together in the same passage they exclusively refer to the literal physical natural cosmos. Of the 59 mentions in the New Testament, they all describe exactly what the outside of the box advertises, and what most ordinary unbiased students would understand, as “heaven” and “earth.” These two Greek words describe the heavenly realm and the globe of the earth.
Philippians 2:10 is the only slight variation, although it is only a technical difference, where a literal reading of the text should read ‘earthly’ (epigeios) and ‘heavenly’ (epouranios). However, both significantly were derived from the same two repeated Greek words used elsewhere to describe “heaven” and “earth” – ouranos and gē. What is more, of the 6 references to “heavens” (plural) and “earth” all use these two same Greek words.
Preterists spiritualize these physical realities that we enjoy with the human eye in order to justify their mistaken belief that Matthew 24, Mark 13 and Luke 21 are wholly historic records referring to AD70. They argue that these figuratively represent Christ’s judgment of Jerusalem because of its rejection of Him, in order to sustain their position. They reject the idea that they are describing the climactic coming of Christ, the end of the world, and the wholesale regeneration of creation. Many Futurists relate these chapters to the end of a future seven years tribulation. But they have to spiritualize the language because a literal reading of it would immediately forbid Premillennialism. After all, these same texts would strongly deny survivors populating a future millennial earth, as the whole natural realm that we see and live in would be totally removed. Both of these positions are therefore untenable.
The detail described, and applied to Christ’s coming, relates to His one final future coming of the Lord. The detail is literal. It is climatic. It is cataclysmic. It sees the removal of the bondage of corruption (all the awful result of the fall) from this earth and the cosmic planets. It also sees the regeneration of this current earth and its replacement with a new perfect order. This beautifully correlates with other climatic Scripture that shows a cosmic conflagration when Jesus comes.
Matthew 24:35-51: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai], but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming [Gr. parousia] of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming [Gr. parousia] of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”
The removal of the current heaven and earth is here connected to the coming of the Lord. After telling us that “heaven and earth shall pass away” Jesus immediately tells us: “of that day and hour knoweth no man.” This final day that is approaching is coming unexpectedly. This fits in with the “thief in the night” scenario found elsewhere in Scripture. It would seem to confirm that the day that Christ returns is the day when the current corrupt natural order (both the creature and creation) is gloriously changed. The wicked and all corruption are destroyed when Jesus comes. The Lord here identifies the passing away of “heaven and earth” with “the coming of the Son of man.”
Christ describes this day as an unanticipated day for many – one that will find many unprepared. For those who are playing at religion they will be caught on. They will face the same punishment as the “hypocrite” when He comes: “there shall be weeping and gnashing of teeth.” The wicked are an all-inclusive group; they include every Christ-rejecter – from the religious professors to the outright profane hypocrites. They will all be caught in the destruction when they are left behind and the “heaven and earth ... pass away.”
Mark 13:31-37: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai]: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.”
Luke 21:33-36: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai]: but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”
Men can impose whatever opinions they want on Matthew 24, Mark 13 and Luke 21, but the only safe and trustworthy interpreter of these passages is Scripture itself. As you piece this whole subject together, it is crucial to bring as much relevant or corresponding sacred text to the table as possible for serious analysis. The informed Bible student will (or should) immediately turn to 2 Peter 3:10-13 and Revelation 20:11-15 – 21:1-5. As you look at these two passages you are immediately struck by the fact that the writers use the same type of verbiage and similar climactic detail. It is interesting that other related words are attributed to the all-consummating event in view. Few could objectively question that we are looking at a literal event and at the magnificent coming of Jesus Christ in the future in all His climatic power and glory.
Let us establish a few clear absolutes:
If we approach this chapter without considering what the disciples actually asked Christ, if we interpret it in a theological vacuum, or if we try to understand it without a good understanding of other relevant Scripture, then we will likely arrive at all types of erroneous conclusions
I’ve noticed a disturbing tendency of late how many Premillennialists and Preterists are increasingly trying to change the commonly accepted literal physical meaning of “heaven and earth” to spiritualize them away as opaque abstract occurrences in order to fit their innovative speculative theology. But the clear, plain, straightforward and consistent understanding of them over the years has been to view them the way they are described – literal and physical. There is no reason to understand them otherwise.
The Greek words interpreted “heaven” and “earth” are ouranos and gē. Interestingly, any time they are coupled together in the same passage they exclusively refer to the literal physical natural cosmos. Of the 59 mentions in the New Testament, they all describe exactly what the outside of the box advertises, and what most ordinary unbiased students would understand, as “heaven” and “earth.” These two Greek words describe the heavenly realm and the globe of the earth.
Philippians 2:10 is the only slight variation, although it is only a technical difference, where a literal reading of the text should read ‘earthly’ (epigeios) and ‘heavenly’ (epouranios). However, both significantly were derived from the same two repeated Greek words used elsewhere to describe “heaven” and “earth” – ouranos and gē. What is more, of the 6 references to “heavens” (plural) and “earth” all use these two same Greek words.
Preterists spiritualize these physical realities that we enjoy with the human eye in order to justify their mistaken belief that Matthew 24, Mark 13 and Luke 21 are wholly historic records referring to AD70. They argue that these figuratively represent Christ’s judgment of Jerusalem because of its rejection of Him, in order to sustain their position. They reject the idea that they are describing the climactic coming of Christ, the end of the world, and the wholesale regeneration of creation. Many Futurists relate these chapters to the end of a future seven years tribulation. But they have to spiritualize the language because a literal reading of it would immediately forbid Premillennialism. After all, these same texts would strongly deny survivors populating a future millennial earth, as the whole natural realm that we see and live in would be totally removed. Both of these positions are therefore untenable.
The detail described, and applied to Christ’s coming, relates to His one final future coming of the Lord. The detail is literal. It is climatic. It is cataclysmic. It sees the removal of the bondage of corruption (all the awful result of the fall) from this earth and the cosmic planets. It also sees the regeneration of this current earth and its replacement with a new perfect order. This beautifully correlates with other climatic Scripture that shows a cosmic conflagration when Jesus comes.
Matthew 24:35-51: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai], but my words shall not pass away. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming [Gr. parousia] of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming [Gr. parousia] of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; And shall begin to smite his fellowservants, and to eat and drink with the drunken; The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.”
The removal of the current heaven and earth is here connected to the coming of the Lord. After telling us that “heaven and earth shall pass away” Jesus immediately tells us: “of that day and hour knoweth no man.” This final day that is approaching is coming unexpectedly. This fits in with the “thief in the night” scenario found elsewhere in Scripture. It would seem to confirm that the day that Christ returns is the day when the current corrupt natural order (both the creature and creation) is gloriously changed. The wicked and all corruption are destroyed when Jesus comes. The Lord here identifies the passing away of “heaven and earth” with “the coming of the Son of man.”
Christ describes this day as an unanticipated day for many – one that will find many unprepared. For those who are playing at religion they will be caught on. They will face the same punishment as the “hypocrite” when He comes: “there shall be weeping and gnashing of teeth.” The wicked are an all-inclusive group; they include every Christ-rejecter – from the religious professors to the outright profane hypocrites. They will all be caught in the destruction when they are left behind and the “heaven and earth ... pass away.”
Mark 13:31-37: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai]: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.”
Luke 21:33-36: “Heaven [Gr. ouranos] and earth [Gr. gē] shall pass away [Gr. parerchomai]: but my words shall not pass away. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.”
Men can impose whatever opinions they want on Matthew 24, Mark 13 and Luke 21, but the only safe and trustworthy interpreter of these passages is Scripture itself. As you piece this whole subject together, it is crucial to bring as much relevant or corresponding sacred text to the table as possible for serious analysis. The informed Bible student will (or should) immediately turn to 2 Peter 3:10-13 and Revelation 20:11-15 – 21:1-5. As you look at these two passages you are immediately struck by the fact that the writers use the same type of verbiage and similar climactic detail. It is interesting that other related words are attributed to the all-consummating event in view. Few could objectively question that we are looking at a literal event and at the magnificent coming of Jesus Christ in the future in all His climatic power and glory.
Let us establish a few clear absolutes:
- First of all, we are looking at a sudden, climactic and unexpected event for the wicked. It is also an expected and long-anticipated event for the righteous.
- Secondly, all of these passages describe Jesus coming at the end of time in unparalleled historic power and glory.
- Thirdly, reconciling all the relevant texts together shows that we are looking at the final and eternal removal of corruption and the final and eternal introduction of incorruption.
- Fourthly, this is clearly not a localized event. (1) The very use of “heaven and earth,” without any attached qualification, allows us to understand this as a universal event. (2) The repeated literal meaning of the two Greek words when combined together supports this conclusion. (3) This is reinforced by the fact the recipients being warned are not merely the residents of the city of Jerusalem, as Preterists argue, but a global audience. As Luke 21:35 states: “For as a snare shall it come on all them that dwell on the face of the whole earth.” This could not be clearer! Only the partial observer would or could) argue otherwise.
- Fifthly, when talking about the removal of the current “heaven and earth,” the 5 major similar texts, describing regeneration of both at the coming of the Lord, use the same Greek word parerchomai indicating the ‘passing away’ of the current corrupt natural arrangement we are experiencing now and its replacement with a brand new incorrupt creation.
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