Capitalism and Big Business

Capitalism does not create big business. The State created big business. Large corporations are the result of limited liability laws and other laws that protect big business. Banks that are too big to fail are the result financial regulation.

The American system is not capitalism. It is a system of collusion between political power, business power and military power. (The technical name for this system is fascism, but most Americans are not ready to accept that yet.) This collusion between politicians, big business and the military system has produced the problems that America is now facing. Further regulation will not resolve these problems, but will give more protection to business, which will eventually leader to a new crisis.

Capitalism needs very few laws to function effectively: a law against theft; a law providing for contracts to be enforced; and not much more.

Capitalism and Socialism

Capitalism is system that allows people to pool their resources to be more productive and earn more income. People are free to use that income as they choose. They can choose to give it to others.

Socialism is system of distribution, in which political power is used to compulsorily take the stuff that one group of people have produced and give to others. That does not sound like the gospel to me.

Matthew 24 (11) - Clear and Precise

Jesus' message in Matthew 24 is a wonderful example of a clear precise prophecy.

Jesus was very clear about what would happen. The walls of the temple would be smashed and destroyed. This prophecy was fulfilled.

Jesus explained clearly why these events would happen. They would be the consequence of the stuff described in the previous chapter.

When asked when these things would happen, he gave a very precise answer. They would not happen immediately, but they would come in the lifetime of most of the people listening.

Jesus gave good advice about what people should do when the troubles started. They should flee to the mountains. Those who heeded this warning were kept safe (Acts 4:36-37).

Jesus also gave a couple of signs that would show them when the time to action was close (Jerusalem surrounded by an army). This prophecy was fulfilled, too.

Jesus also warned them not to be deceived by wars, famines, earthquakes and false religions. These types of event are ubiquitous in every age, so they are not a sign of anything, except that a people have lost the blessing of God.

When asked about the second coming, Jesus said two things. First he did not know when it would happen. Second, there would be no signs of the second coming. It would occur when life was going on as normal on earth, so most people including Christians will not be expecting it.

Jesus also explained that this lack of signs does not matter. He told several parables, which explain what we should do. “Get on with doing the job you are called to do, so you will be ready when Jesus returns”.

This is all very clear and precise, and gave Jesus listeners everything that they needed to know. Nothing is missing. No unanswered questions. But many Christians cannot accept Jesus’ clear precise message and turn it into something confusing, with multiple fulfilments, so that they can get what they want.

They ignore Jesus’ statement that there will be no signs for the second coming and try to find signs.

They ignore Jesus’ statement that he does not know the day and the hour, and claim that they can know the month and the year and the season.

They ignore Jesus’ explanation that famines, earthquakes and wars are common in every unrighteous age, and turn them into the true signs of the second coming.

No wonder many Christians are confused.

Matthew 24 (10) - This Generation

Matthew 24:35 is one of the most “beaten up” texts in the New Testament. Jesus made an emphatic statement.

I tell you the truth, this generation will certainly not pass away until all these things have happened.

The confusion about this statement is strange, because Jesus words are precise and clear. Some things will happen. The things that will happen are described in the phrase “all these things”. In the Greek text this is “tauta panta”. This alludes back to Matthew 23:36 and the judgements described earlier in that chapter.

I tell you the truth, all these things (tauta panta) will come upon this generation.

The phrase is used again in Matthew 23:34.

Even so, when you see all these things (tauta panta), you know that it is near, right at the door.

Jesus description of the the traumatic events are marked off a the beginning and the end by the phrase all these things (tauta panta).

The expression also alludes to the original question asked by the disciples. They asked when the temple stones would be cast down and smashed.

Tell us when will this (tauta) happen?

Matt 24:4-33 describes what will happen in precise detail. Therefore, the passage is a description of the events leading up to the destruction of Jerusalem and the collapse of the temple.

Jesus also explained exactly when these things would happen. They would not happen immediately and some other events must happen first. However the events are quite close and would take place with in the lifetimes of most of his listeners. People should be prepared and ready to take the appropriate action to escape.

All this is quite straightforward.

Unfortunately, during the 1960s, Hal Lindsay and his mates decided that the fig tree is a reference to the state of Israel. They decided that a whole series of so-called end-time events would take place within a generation of 1948. This interpretation did not come out of Matthews gospel, but was read into it.

They determined a generation as 25 years and that Jesus would return in about 1973 (1948 +25). This was fine during the 1960s when the western world was unstable and 1973 was a far off. However, 1973 came and went without anything untoward happening. The so-called prophets did not admit they were wrong, but started to scramble for a way out.

I have watched with amusement as the length of a generation has expanded from 25 years to 40 years, and now to 51 years, and the starting point shifted from 1948 to 1967. I can imagine that Christians will soon be quoting Psalm 90:10 to prove that a generation is 70 or 80 years, Will Isaiah 65:20 be used to prove that a generation is 100 years long, in an attempt to avoid admitting that their shonky predictions are wrong.

I cannot understand why Christians refuse accept the straightforward meaning of Jesus's words. These things that he described in Matthew 24:4-34 would happen during the lifetime of people present when he was speaking. I cannot see any point in going through verbal gymnastics to squeeze out a different meaning.

The problem is that Christians want to push the passage into the future. I cannot see why that is so important, as there are plenty of other biblical passages that describe the future for us. We do not need this passage for the future, unless we a stuck a particular version of eschatology. It would be more honest to let that failed doctrine go.

Matthew 24 (9) - Great Tribulation

There is common teaching that a seven year tribulation will follow a secret rapture of the Christians from the earth. The truth is that there is no place in either the Old or New Testament where a seven year tribulation is explicitly mentioned. Although this idea is popular, it has no basis in the scriptures.

Most Christians would be surprised to discover that the "greatest tribulation" has already occurred, when Jerusalem was besieged and destroyed by the Roman armies in AD 70. When prophesying this event, Jesus said,

How dreadful it will be in those days for pregnant women and nursing mothers..... For there will be a great tribulation, unequalled from the beginning of the world until now - and never to be equalled again. If those days had not been cut short, no one would survive (Matt 24:20-22).

The destruction of Jerusalem was an absolutely terrible event. Anyone who does not believe this should read the account by the Jewish historian Josephus. This means that the greatest tribulation which will ever take place on earth has already occurred.

Tribulation is actually a normal part of the Christian life. We are taught in the Bible that we should always expect tribulation.

In the world you have tribulation, but take courage, I have overcome the world. John 16:33 (NASB)

We must go through many tribulations to enter the kingdom of God. Acts 14:22

Tribulation will be a normal experience for Christians in every age. When they are true to Christ, they will be a threat to the world, and this will always bring opposition. The Greek word "thlipsis", which is translated as tribulation, affliction or trouble, literally means pressure. Our word tribulation comes from the Latin word for threshing sledge. It often refers to trouble in a spiritual sense, and describes the pressure that all Christians will experience if they live in obedience to Jesus.

Matthew 24 (8) - Son of Man in Heaven

A passage that is often misunderstood is Matthew 24:30.

At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.

The first part of this verse is often misunderstood, because it has been incorrectly translated. I have given a literal translation of the Greek text. The verse is often interpreted (and translated) as if it was a description of the second coming. There are a number of reasons why this is not true.

1. This is one of the events that Jesus said must happen before the generation listening had passed away. That generation did not see the second coming, so Jesus must have been describing something else. Various interpreters have twisted these words to give them a futuristic meaning, but the most obvious meaning is that Jesus was speaking to those who were listening.

2. Jesus told the high priests that they would see the same thing.

   The high priest said to him, "I charge you under oath by the living God: Tell us if you are the Christ, the Son of God." "Yes, it is as you say," Jesus replied. "But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven." Then the high priest tore his clothes (Matt 26:63,64).

   The priest who tried Jesus did not see the second coming, but they did see the fall of Jerusalem.

3. It is not the Son of Man who appears in the heavens. The sign that he is in heaven appears. It is a sign that appears, not the Son of Man.

4. The Greek word translated as "coming" is erchomai. Jesus uses a different word (parousia) in the second part of the chapter, when speaking about the second coming (Matt 24:27,37,39). It means "coming, appearing or presence". The fact that Jesus uses a different word here is an indication that he is not speaking of the second coming.

5. Jesus had already made it clear that his second coming has no connection with the destruction of Jerusalem (Matt 24:23-28). The event described in this verse comes "immediately" after it.

The verse is actually speaking about the vindication of Jesus. A sign proving that he is in heaven will appear on the earth. Events on earth will prove that Jesus is in heaven at the right hand of God, ruling over the whole of creation. Jesus is telling his disciples that the time will come when he will be vindicated. The sign of Jesus' vindication was the destruction of Jerusalem. It was destroyed in an exact fulfilment of his words. This was proof that what he said was true. It also meant the destruction of those who opposed him, which proved that God was with him.

By putting an end to the Jewish system of sacrifices and offerings, God was showing that Jesus was the true saviour. The destruction of the capital city was a sign that Jesus is crowned as king in heaven. (The advance of the gospel described in Matthew 24:31 was also part of that sign.)

Matthew 24 (7) - Abomination of Desolation

A common belief is that a future Antichrist will set up an altar to himself in the Jerusalem temple. This event is often called the Abomination of Desolation. The expression "abomination that causes desolation" comes from Daniel 9:27. Some Bible teachers teach incorrectly that Daniel’s prophecy refers to the end of the world. This is not correct. The passage describes the effects of the cross and the destruction of Jerusalem .

Jesus confirmed this interpretation when warning his disciples of the destruction of Jerusalem. When asked for a sign, he warned of a number of false signs that would occur. He then gave the key sign. Its fulfilment would mean that the destruction of Jerusalem is at hand.

So when you see standing in the holy place "the abomination that causes desolation," spoken of through the prophet Daniel - let the reader understand - then let those who are in Judea flee to the mountains (Matt 24 15,16).

The meaning of the expression is made clear by Luke in his account of Jesus' words. He records Jesus' explanation of his words:

When you see Jerusalem surrounded by armies, you will know that its desolation is near. Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city (Luke 21:20,21).

The "abomination that causes desolation" is not some future antichrist, but quite simply the Roman army surrounding Jerusalem. It would make the city desolate. The Roman army is called an abomination because it carried ensigns consisting of eagles and images of the emperor. These were often worshipped by the soldiers. In the Bible an abomination is an idolatrous practice.

The sign that the desolation of Jerusalem is at hand was the Roman army surrounding Jerusalem. When they saw this sign the Christians were to flee to the mountains. There was a tremendous urgency attached to this warning.

Let no one on the roof of his house go down to take anything out of his house. Let no one in the field go back to get his cloak. How dreadful it will be in those days for pregnant women and nursing mothers. Pray that your flight will not take place in winter or on the Sabbath (Matt 24:17-20).

There would be no time to wait around or to gather possessions together. The flight would have to be instantaneous to avoid being caught by the siege.

Jesus' warning saved the lives of many of his followers. Although a million Jews lost their lives in the siege of Jerusalem, none of them were Christians. The Christians heeded Jesus' warning and fled at the first signs of the siege.

Jesus' words were also a warning not to confuse the siege of Jerusalem with the events described in Zechariah 14. That passage describes a siege in which the Lord would miraculously rescue his people. Many Jews expected this to happen in AD 70, but were disappointed. Jesus' warning makes it clear that Zechariah 14 describes a later stage in Jewish history. His disciples did not expect this dramatic rescue in AD 70. They knew in advance that Jerusalem would be destroyed.

The abomination of desolation has already occurred. Christians should not be looking forward to it happening in the future.

Matthew 24 (6) - Gospel to the Nations

There is a very common belief that the gospel must be preached to all nations before Jesus returns. This view has been a strong motivator for missionary activity. The fact that modern communications are making the preaching of the gospel to all nations possible is seen as a sign that Jesus is coming soon. Many Christians believe that the gospel will soon have been preached to all nations and that Jesus coming will follow soon after. This event is referred to as the great end-time harvest.

This belief is based on Matthew 24:14:

And this gospel of the kingdom will be preached in the whole world as a testimony to the nations and then the end will come.

The first problem with this belief is based on an incorrect understanding of the purpose of Mathew 24:1-39. These verses are relate to the destruction of Jerusalem and not the second coming of Jesus (see link). Jesus specifically said that there would be no sign before the second coming.

Jesus was saying that the preaching of the gospel throughout the world was a sign of that the destruction of Jerusalem was near. God's purpose in giving the sign was that all the nations would understand the significance of the fall of Jerusalem (cf Exodus 32:12, Deut 2:25).

There is some confusion about the word "end" in this verse. The Greek word translated as end is "telos", which means end , last part, close or conclusion. It is not the same as the world "sunteleia" which is used in the expression "end of the age" in Matthew 24:3. That word, although often translated as "end", really means consummation. The disciples were asking about the end of the age so it was the appropriate word. In verse 14, Jesus is not speaking about the end of the age, the consummation, so he just uses the word telos. He was warning of the end of the Jewish nation in its current form, so this word was appropriate.

Jesus gave two signs of the destruction of Jerusalem. The first was the preaching of the gospel to the nations. The second immediate sign was Jerusalem being surrounded by armies. The people of Jerusalem should escape to the mountains (Matt 24:15,16, Luke 22:20,21). Both these signs were fulfilled before the destruction of Jerusalem in A.D. 70. Jesus warning saved the lives of many believers. Although a million Jews lost their livens in the siege of Jerusalem, none of them were Christians. They heeded Jesus' warnings escaped with their lives.

Some people may find it hard to believe that gospel had been preached to the whole world by A.D.70 when Jerusalem was destroyed. Yet this is exactly what the Bible teaches. On the day of Pentecost there were devout men in Jerusalem "from every nation under heaven" (Acts 2:5). They would have taken the gospel back to their own lands. In Romans 1:8, Paul gives thanks the Christian faith is spoken of "all over the world". Colossians 1:6 says that "all over the world the gospel is producing fruit. The most specific fulfilment is given in Colossians 1:23.

This is the gospel that you heard and that has been proclaimed to every nation under heaven...

This sign of the preaching the gospel must not be confused with the Great Commission, which required disciples to be made of all nations. That task is still not complete, but Jesus prophetic sign only required the gospel to be proclaimed as a "testimony" and a witness before the destruction of Jerusalem in AD 70. An examination of the Bible shows that Jesus words were fulfilled.

It follows from these points, that Jesus was not saying that the preaching to all the nations is a sign of his second coming. Those who use this verse to support this view are interpreting it incorrectly. There is no scripture that states that the second coming will be proceed by a great end-time harvest.

God has commissioned us to make disciples of all nations and establish his kingdom on earth. Christians in all centuries have a responsibility to work on that calling, which is far from complete. Even if the kingdom of God is established in our lifetimes, there is no reason why the second coming should come straight away.

We are seeing a great advance of the gospel in our time. A great harvest is taking place. We should rejoice in this, but it is a mistake to see it as a sign of the second coming. I believe that we are getting close to a great victory for the kingdom of God. We will see an even greater harvest in the days ahead, before God's purpose is complete. God's purpose is not just to harvest the earth. The harvest is not an end in itself. They farmer completes the harvest, for what comes afterwards. God's purpose is that the whole earth will filled with his glory, as his people establish his kingdom throughout the earth.

Matthew 24 (5) - Coming on Clouds

In Matthew 24:30, Jesus warned the people of Jerusalem that,

They will see the Son of Man coming on the clouds of the sky, with power and great glory.

This is often misinterpreted as a description of the second coming. The expression "coming on the clouds" is not a description of the second coming of the Lord. It is a phrase used by the prophets to describe the judgement of a nation. In Isaiah 19:1, the Lord is described as coming on a swift cloud to Egypt. The context makes it clear that this is a description of the collapse of Egypt, and not the second coming. The expression is used in a similar way throughout the Old Testament (Is 13:6; Micah 1:3-5; Ps 97:2,3).

There is a good reason for the similarity of these descriptions to the second coming. Individuals are judged at the second coming, but nations are judged within history. When God has a case against a nation or system, he will bring judgement against it through the events of history. Although the timing is different, both are judged on the same standard, so similar language is used to describe them.

When Jesus speaks of "coming on the clouds" in Matthew 24, he is saying that he will come in judgement against Israel. The Jewish system has been tried and found wanting, so it will be destroyed. There is a confirmation of this interpretation in Matthew 26, where Jesus uses the same expression. He said to the priests, who were trying him,

I say to you all; in the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven (Matt 26:64).

The priests did not live to see the second coming of Jesus, but they did see the destruction of Jerusalem and the collapse of the Jewish system. They also saw Jesus being vindicated by the outpouring of the Holy Spirit and the growth of the church. Obviously Jesus was describing these events when he spoke of "coming on the clouds".

Jesus is also referring back to Daniel 7:13,14, where one who comes on the clouds (into the presence of God) is given authority and sovereign power over all nations. His kingdom is everlasting and will never be destroyed. In the interpretation, Daniel is told that this sovereignty will be given to the saints (Dan 7:27).

By quoting Daniel, Jesus was claiming that he would be given sovereignty over the nations. He will rule them from heaven, through his people on earth. The nations will mourn, because they must submit to his power, and acknowledge his glory. They know that if they refuse, they will be destroyed by his judgements. The destruction of Jerusalem was a warning that any nation or system that opposes Christ will eventually be destroyed.

Matthew 24 (4) - Sun and Moon Fall

Jesus used very strong and vivid language to describe the passing of the Jewish nation (Matt 24:29-31). Many people expect these passages to be fulfilled literally. This leads to an incorrect assumption that Jesus is speaking about the end of the world. Jesus’ words were based on the apocalyptic language of the Old Testament. Failure to understand this has led many people to see them as a description of the second coming. Jesus is actually describing the consequences of the fall of Jerusalem.

Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken (Matt 24:29).

The time frame of these verses is made very clear: "immediately after the tribulation of those days". They apply to that part of the great tribulation which takes place in "those days" when Jerusalem will fall. The word immediately shows that there will be no gap or delay. These verses describe the consequences of the fall of Jerusalem.

Jesus speaks of the sun and moon being darkened, and the stars falling from the sky. These things are not to be understood literally. Jesus is using symbolic language to describe the fall of the Jewish nation. The Old Testament prophets often described the collapse of a great nation in the same language. One example is found in Ezekiel 32:7,

When I snuff you out, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light.

Ezekiel is speaking about the defeat of Egypt by Babylon. The words give a graphic description of the collapse of Egypt before a greater power. They were not fulfilled literally, but in a prophetic sense they were fulfilled. Other prophets used the same kind of language to describe the collapse of a nation. The heavenly bodies were used as symbols of human governments, so the fall of a human government was described sun and moon falling from the sky. In Revelation 12:1, Israel was described as the sun, moon and stars.

Jesus is prophesying the end of the nation of Israel. The disciples, who were familiar with the Old Testament, would have understood his words. The destruction of Jerusalem would not just be a temporary setback for Israel. It would actually cease to exist as a nation. After AD 70 the Jews existed as a people, but they ceased to be a nation with their own government and their own land. They lost their political independence.

For many Jews, this idea would be impossible to accept. They traced their political independence right back to Moses. They believed that a time would come when a king of Israel would rule all the nations of the earth.

This was a false hope, so Jesus used dramatic language to bring home the seriousness of his message. He wanted them to know that the nation of Israel was coming to an end. The nation would not just be defeated, it would be destroyed. This was a shocking message, so dramatic that it need reinforcing.

Jesus final warning was equally strong.

Wherever there is a carcass, there the vultures will gather (Matt 24:28).

The vultures were the Roman army. The carcass was Jerusalem. This shocked his listeners, but his warning proved to be correct.

Matthew 24 (3) - Earthquakes and Wars

Many Christians believe that earthquakes, wars and famines are a sign that the second coming is close. The belief is incorrectly based on Matthew 24:4-7. In this passage, Jesus was warning his disciples about the destruction of Jerusalem. The disciples had asked for a sign that would indicate that the fall of Jerusalem was near. Before giving that specific sign, Jesus spoke of misleading signs. He warned that some people would be deceived.

Watch out that no one deceives you (Matt 24:4).

Jesus then listed some false signs. These are events that take place before the destruction of Jerusalem, but are not actual signs of that destruction. They are the "birth pangs" and not the death throes. They mark the beginning of a new age, not the end of the old one. They are more connected with the birth of the kingdom of God, than with the end of the Jewish kingdom. They would take place prior to the end of Jerusalem but they are not immediate signs of it. Events of this kind will also take place throughout history. (This is especially true of the persecution.)

The false signs given by Jesus are listed below:

1. False Messiahs

For many will come in my name, claiming, "I am the Christ" (Matt 24:5).

There would be many false messiahs, and many Jews would be deceived. The Jews were looking for a political leader who would overthrow the Romans. This made them vulnerable to false messiahs, who were numerous and often successful. The centurion who arrested Paul in Jerusalem spoke of an Egyptian who started a revolt and led 4000 terrorists out into the desert (Acts 21:38; see also Acts 5:36,37; 8:9,10).

False Messiahs became more common, as the destruction of Jerusalem got closer. Jesus had warned that false messiahs would come giving a false hope to the people. They would even do signs and wonders that would deceive some people. Jesus' warning was proved correct when a great number of false messiahs arose in Jerusalem. Some were in the pay of Rome.

One told the people that if they got into the temple they would be saved. Those who listened were killed when the temple was destroyed. There were a number of strange signs. For half an hour, a bright light covered the temple. For a while, a star resembling a sword hung over the city. These signs were probably performed by false prophets using satanic power. If the Jews had listened to Jesus' warning they would not have been deceived.

2. Wars.

You will hear of wars and rumours of wars.... nation will rise against nation, and kingdom against kingdom (Matt 24:6, 7).

Rome had enjoyed a long period of peace, but not long after the ascension of Jesus, war and strife became widespread in the empire. In Rome four emperors died violently in a space of eighteen months. A war between the Syrians and the Jews led to the death of 20,000 Jews.

3. Famines

There will be famines and earthquakes in various places. All these are the beginning of birth pains (Matt 24:7,8).

Acts 11:28 records a famine that occurred during the reign of the Emperor Claudius. This famine spread to many parts of the empire, and was followed by a pestilence in which thousands of people died.

4. Earthquakes

There will be famines and earthquakes in various places. All these are the beginning of birth pains (Matt 24:7,8).

Earthquakes are recorded in a variety of places prior to AD 70. The city of Pompeii was severely damaged by an earthquake in AD 63. Others took place in Crete, Smyrna Miletus, Laodicea, Colossae, Rome and Judea.

5. Persecution and betrayal

Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me. At that time many will turn away from the faith and will betray and hate each other (Matt 24:9,10)

This persecution began when the gospel was first preached in Jerusalem at Pentecost. Peter and John were put into prison. Later James was put to death. Paul was beaten and imprisoned many times for his faith. Persecution was a normal experience for the early Christians (Acts 9:1). During these times of persecutions, many denied their faith and betrayed their brethren. Many of the Epistles were written to encourage believers who were in danger of losing their faith.

All these false signs took place as Jesus said they would. They were events that could have easily misled the Christians into thinking the destruction of Jerusalem was at hand. Jesus was advising that it would be quite safe to stay in Jerusalem and preach the gospel while they were taking place. The Christians were not to be alarmed by them.

Many Christians believe that these are signs of the second coming of Christ. They spend a lot of time looking for earthquakes, wars and famines. This is foolish. Even if Jesus were talking about the second coming (he was not), he warned that these were false signs. He specifically told Christians not to be deceived when they hear about them (Matt 24:5). Today, despite Jesus’ warning, many Christians are being deceived by these very things.

Matthew 24 (2) -Two Questions

The message of Matthew 24 was prompted by the disciple’s questions as they sat with Jesus on the Mount of Olives. They came to him with two questions:

1. When will these things be (the destruction of Jerusalem)?
2. What will be the sign of your coming (parousia), and the end of the age?

The disciples thought this was just one question, because they had assumed that these events would come at the same time. They believed that the destruction of Jerusalem would come at the second coming of Jesus. He had already taught them about the day of judgment which would follow his coming at the end of the age. When they heard him speak of judgment against Jerusalem, they assumed that it would come at the end of the age. They could not imagine a world without the Temple of Jerusalem, and assumed that the destruction of the Temple, must mean the end of the world. They wanted to know both the sign and the time of these events.

Whatever the confusion of the disciples, Jesus makes it clear that the destruction of Jerusalem is different from the second coming and the end of the age. He treats their question in two parts. Firstly, he gives the sign and the time of the destruction of Jerusalem (question 1). Then he speaks of the sign and the time of the second coming (question 2). Matthew 24 has two parts. Verses 4-35 deal with the destruction of Jerusalem. Verses 36-51 deal with the second coming and the end of the age.

The correctness of this approach can be seen from verses 34,35.

I tell you the truth, this generation will certainly not pass away until all these things have happened. Heaven and earth will pass away, but my words will never pass away.

Jesus says that "all these things" will take place before the present generation passes away. We should be very clear about what Jesus means by "all these things". He is referring to the things about which he has just spoken (vv. 4-33) Yet in verse 3 he uses the same expression to describe the destruction of Jerusalem. And in Matthew 23:35,36 the same phrase is used to describe the judgment which will make the house of the Jews desolate. This means that the events described in the first section of Matthew 24, refer to the destruction of Jerusalem. And when in verse 34, he says that "all these things" shall happen before the present generation has passed away, he is also referring to the destruction of Jerusalem (Matt 23:36).

To avoid the clear meaning of Jesus’ statement, some people place another meaning on the word "generation". They translate the word as "race" or "nation", making Jesus say that the nation of Israel will not pass away before the fulfilment of these things. Not only does this make Jesus’ statement rather vague, but it also has no basis in scripture. There is no other place in the gospel where the word has this meaning. Matthew always uses it to refer to people living in the present. Jesus is referring to the people who were present (see also Matt 16:28).

Jesus was warning that a terrible calamity will come upon the generation which is standing before him. The only catastrophe that took place within the appropriate time span was the destruction of Jerusalem in A.D. 70. This is clearly the event to which Jesus was referring. Matthew 24:4-35 is a description, and a warning of the destruction of Jerusalem. Jesus gives emphasis to his prophecy by saying that heaven and earth will pass away, but his words will never pass away.

In Matthew 24:36-51, Jesus goes on to answer the second of the disciple’s two questions. He gives a description of the second coming and the end of the age. He makes this clear by dropping the expression "these things" and taking up the phrase "that day". This phrase would have been familiar to the disciples. Jesus had used it many times to describe the last judgment (Matt 7:22; 11:22). They would understand that he is now talking about the day of judgment at the end of the age.

Jesus states clearly that there will be no signs before the second coming. In fact he does not even know the day or the hour. He warns his followers to be prepared, so that whenever it comes they will be ready.

This is not the usual interpretation of Matthew 24. Most people see it as a description of the events leading up to the second coming. In view of this, some further arguments in favour of dividing it into two parts will be given.

1. The destruction of Jerusalem is an important event. We would expect Jesus to make some comments on it. The only lengthy description and warning is found in Matthew 24:4-35. If as some people say, this refers to the second coming, then Jesus has let a vital event in the history of Israel pass without comment. This would be impossible. It would also mean that Jesus had avoided the disciple’s question.

2. In the equivalent account in Luke’s Gospel, only the first part of the disciple’s question is recorded; the part dealing with the destruction of Jerusalem.

   When will these things happen? And what will be the sign they are about to take place. Luke 21:7

   And Luke only records the first part of Jesus answer (the equivalent of Matt 24:4-36). He only records the part about the destruction of the temple. Luke recognises that Jesus’ comments about the second coming are part of a separate topic, and records them separately in Luke 17:20-37. Here we see the Holy Spirit inspiring a writer to divide the prophetic discourse in half, a confirmation that it covers different topics.

3. The events in the first part of Matthew 24 are limited to the locality of Palestine. This is indicated by the reference to Sabbath travel (v.20). This would only be a hardship in Palestine. Likewise, the command not to go down off their houses was only relevant in Palestine, where houses were all joined together, so people could flee along the rooftops. In contrast, the second part of the passage is universal in application.

4. The first section gives an impression of very tumultuous times. There are wars, famines, earthquakes and persecutions. The second section describes a more normal situation; people are eating and drinking, getting married, and working in normal employment. The two sections obviously refer to different times.

5. Jesus gives a specific sign for the events described in the first part of the chapter; the abomination of desolation (v.15). In the second part Jesus absolutely refuses to give any signs. He tells three parables which all teach that there will be no warning signs prior to his coming. This would be illogical, if he were speaking about the same events.

6. In the first section Jesus tells his followers to flee from Jerusalem into the mountains. This would be pointless behaviour at the second coming, as his followers will simply be taken (vv.40,41). It would be good advice if Jerusalem was about to be besieged by a foreign army, which is what Jesus was really describing.

7. There is a sense of immediacy in the first part of the chapter. Yet the parables in the second part suggest that there will be considerable delay before Jesus returns.

8. In the first few verses of Matthew 24 Jesus speaks about the Jerusalem Temple. It can have no relevance to the second coming as it was destroyed in A.D. 70, so these verses cannot apply to the second coming. Some commentators get round this by saying that the temple will be rebuilt. This is no help as Jesus is specifically talking about the temple which the disciples were looking at. If Jesus was speaking about a future temple he would have informed his disciples of this. Actually, there is no place in the Bible which says that the temple will be rebuilt. In this age the church is the temple of the Holy Spirit.

We can conclude that the first part of Jesus’ prophecy describes the destruction of Jerusalem in A.D. 70. It is his answer to the first question that the disciples asked. It has no connection with the second coming.

Matthew 24 (1) - Background

One of the most misunderstood passages in the Bible is Matthew 24, sometimes known as the Olivet discourse (there are parallel accounts in Mark 13 and Luke 21). This passage is often misunderstood, so it needs careful consideration. Most people assume that this passage gives a number of signs of the second coming of Jesus. This is not true. Verses 1-35 are actually a warning of the destruction of Jerusalem. Jesus was giving a strong warning to the Jews of what would happen to them, if they rejected him. Only at the end of the passage is the second coming described, and here no signs are given.

Before looking at Matthew 24 in detail, we must get an understanding of the context in which Jesus was speaking. Matthew records a long confrontation between Jesus and the leaders of the Jewish nation. It began in the time of John the Baptist. When the Pharisees and Sadducees came out to him, he told them to flee from the coming wrath and produce fruit worthy of repentance. He warned them that the axe was already at the root of the trees, and every tree that did not produce good fruit would be cut down and thrown on the fire (Matt 3:7-12). This was the first ominous warning to the Jewish nation. History shows that they did not repent, and Matthew 24 describes how the axe would fall.

Early in his ministry, Jesus gave a similar warning. After seeing the faith of the Gentile Centurion he said that many of the Gentiles would take a place in the kingdom of heaven, but many of the Jews, to whom the kingdom really belonged, would be thrown our into the place of darkness, and weeping, and gnashing of teeth (Matt 8:11,12).

Matthew 12 records how the Jews accused Jesus of using the power of Satan to cast out demons. From that time on Jesus spoke in parables, so that they would not be able to understand what he was saying (Matt 13:13). The Jewish nation seemed to be set on a collision course with the purposes of God. This confrontation came to a head after the triumphal entry of Jesus into Jerusalem (Matt 21). The Jewish leaders again questioned Jesus’ authority. Jesus responded with the parables of the Wicked Tenants and the Wedding Banquet, which warn that those who refuse to acknowledge him will find themselves shut out of the Kingdom.

This debate reached a climax in Matthew 22. The Jewish leaders had already begun to plot ways in which to kill Jesus (Matt 12:14). Now they tried to trap him with trick questions about paying taxes to Caesar, the resurrection, and the commandments. Jesus’ answers were so confounding, that no one dared to ask any more questions.

Jesus responded by denouncing the Pharisees and Teachers of the law publicly. Matthew 23 records this terrible accusation: of pride, false teaching, lack of mercy and faith, false judgment, dishonesty, greed and self indulgence. They are denounced in a series of seven woes. Jesus then announces:

Fill up, then, the measure of the sin of your forefathers. Matt 23:32

This sentence gives a picture of a cup which is nearly full, and is being filled up to overflowing by the present generation of Jews. The nation has been rebelling against God, and grieving him for many centuries. Now with the rejection of the Son of God, they would fill up the cup of God’s wrath, bringing judgment on their nation. The law had warned that a nation that refused to be corrected would be punished for its sins, seven times over (Lev 26:23,24). This is exactly what would happen.

Jesus pronounced a terrible sentence against the Jewish nation.

Upon you will come all the righteous blood, that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berakiah, whom you murdered between the temple and the altar. I tell you the truth, all these things will come upon this generation. Matt 23:35

Upon this generation will come judgment, for all the prophets that have been killed. They will pay the price with their blood. Jesus then wept for Jerusalem and said.

Look, your house is left to you desolate. Matt 23:38

Jesus had longed to draw the people of Jerusalem to himself. Now he knew that they would reject him. He declared that God’s immediate purposes for the Jews were finished. Their house would be left desolate. The temple, which had been the dwelling place of God, had become a place of desolation. It was now deserted by God, so its destruction was inevitable. After pronouncing this terrible sentence, Jesus left the temple, never to return.

The disciples expected the Messiah to rule from the temple, and that it would be a centre of worship for all people on the earth (Acts 1:6). They were shocked by Jesus’ words. They could not accept the idea that God would desert the temple, so they pointed out the wonder of its buildings. But Jesus made his meaning clear when he said,

Do you see all these things…I tell you the truth, not one stone here will be left on another; every one will be thrown down. Matt 24:2

The temple would be totally destroyed. This is the context in which Jesus made his prophetic statement on the Mount of Olives. The leaders of the nation had repeatedly questioned and rejected his authority. Jesus declared that the consequence of this rebellion, would be the destruction of Jerusalem and the Temple. All these things would come upon the present generation.

Self Interest

The term “self interest is important in neoclassical economics, but it is not worth the trouble. Most people do not understand what it means and it is two easily confused with selfishness. We should use expressions that better describe our meaning.

To me there are three key issues.

First, economic choices are made by people. Many factors are taken into account when people make decisions, ranging from selfishness to generosity. Those who believe in God will be influenced by his requirements.

Second, people generally understand their own needs and wants better than others do. People who think that they can decide what other people should want are dangerous.

Third, capitalism does not need selfishness or greed to function.

More Precision

No one likes to be wrong. A fear of being proved wrong can affect the presentation of prophecies. Two common ways are:

• Vague prophecies with precise timing
• Precise prophecies with vague timing.

These two types of word can never be proved wrong. The problem is that no one can be sure if they have been fulfilled, so God is not honoured.

Giving dates is not necessary, but listeners need to know, if the word is for the next few months (urgent), the next few years (get prepared), or later in the century (hope for long-term victory).

Uncertainty

The main problem with the neoclassical theory of the firm is that business processes takes time and the future is always uncertain. At the point when the firm makes a decision to invest in a product, they might know what the marginal cost, but they do not know what the marginal revenue will be. Production plans must be based on the current prices of factors of production and the anticipated future prices of consumer goods.

The neoclassical model tends to ignore uncertainty. If any firm can do what any other firm does, and all firms are on their production-possibility frontiers, and if all firms always make optimal choices of inputs, then there can be no economic profit. If there is no uncertainty, economic profits can only be the result of monopoly power or random error.

Modern entrepreneurship literature has begun to recognize the need for a more sophisticated treatment of uncertainty. One solution to this issue has been to decompose business income into interest and profit. Interest is a reward for forgoing present consumption, is determined by the relative time preferences of borrowers and lenders, and would exist even in a world of certainty.

Profit, by contrast, is a reward for anticipating the uncertain future more accurately than others (e.g., purchasing factors of production at market prices below the eventual selling price of the product). This profit only exists in a world of "true" uncertainty. In such a world, given that production takes time, entrepreneurs will earn either profits or losses based on the differences between factor prices paid and product prices received.

Fools Gold

I have been reading Fools Gold by Gillian Tett, a senior editor at the Financial Times. This is an important book for understanding the global financial crisis.

Tett describes how staff at JPMorgan developed a new credit derivatives to sell the risk of loans on the banks balance sheet defaulting. The derivatives were carefully designed to ensure that none of the risk remained with JPMorgan, but was sold to parties willing to bear the risk in exchange for a higher return. This eliminated the most difficult to manage risk that existed for a bank.

Soon a wide range of banks were producing similar products, but they were not so carefully designed. To boost revenues from these derivatives, competing banks cut corners that meant a significant part of the risk remained on their books.

The irony is that bad practice turned a product designed to mitigate the risk carried by banks into one that magnified default risk.

The derivatives team at JPMorgan was asked to develop a similar derivative for mortgage backed securities. However, when they looked for statistical data to track mortgage defaults over several business cycles, they found that it did not exist. Without that information, they believed that a safe product could not be produced, so they refused to get into the business, despite huge opportunities for profits.

When they heard that other banks were producing CDOs based on mortgage debt, they wondered how the problem had been solved. Once the credit crisis struck, it became clear that the problem had not been solved, and that these banks had been left carrying huge risks that they did not understand.

A different approach to risk, explains why JPMorgan remained strong, whereas others like Bear Stearns and Lehman Brothers failed.

Qualifications of Pastor-Teachers

The qualifications of pastor-teachers are determined by their role. They will need strong people skills, balanced with the gift of discernment. Pastor-teachers will do a lot of discipling, so they will need experience in teaching new Christians. They should have the ability to get on with all types of people and see the best in them. Pastor-teachers should be good at building strong relationships between diverse people. They will be experts on the “one another stuff”.

The elders have an important role in protecting the church from sickness, so they should have gifts of healing in their midst (James 5:14,15). To be recognised as a pastor, a person will need to have proved that they have the ability to deal with sickness. They should have demonstrated this by resisting sickness in their household/family, before being appointed to the position of elder.

The passage on qualifications of an elder in 1 Tim 3:5 says that an elder will “care for the church”. The Greek word translated as “care” is only used in one other place in the New Testament. The Good Samaritan used the same word when he asked the innkeeper to “care” for the wounded man until he was well (Luke 10:34,35). This suggests that a person should not be appointed as a pastor-teacher if they do not have victory over sickness in their family.

When David was a shepherd, he dealt confidently with a bear and a lion. He did not just chase them away, but killed them so they would not attack again. Pastor-teachers are not wimps. They should be tough enough to deal with evil with the same confidence as David (Being Church Where We Live, p.80.)

Jesus had victory over sickness. He saw this as a sign of the impact of his kingdom.
The Apostles of Acts had victory over sickness, indicating the further advance of the Kingdom of God.

The modern church does not have victory over sickness. This might be a sign that the Kingdom of God is flagging. I wonder if the problem is with the leadership?

Where are the Pastors

The pastor/leader model, so prevalent in the modern church, has created a desperate shortage of pastoring. The problem is that most pastor/leaders are not true pastors at all, but unfulfilled apostles, or businessmen who have not found their calling in the Kingdom of God. A genuine pastor cares too much about people to have the drive needed to lead a large organisation. They simply do not have the toughness and energy to be a modern leader.

The result of inadequate pastoring is that only a fraction of new Christians are fully discipled and even fewer move into a ministry. Many churches are full of half-done Christians. Large numbers of Christians get lost and fall away each year. This problem is so serious that we now take it for granted that many new Christians will fall away, despite the fact that Jesus did not lose any of the people entrusted to him (John 17:12).

When Jesus saw the people suffering from sickness and disease, he was filled with compassion for them (Matthew 9:35,36). He saw them as being harassed by Satan, like sheep without a shepherd (pastor). I suspect he looks upon many sick Christians today and sees them as harassed and without a pastor. He wants to send them shepherds, who will not preach at them, but see they are healed. The most urgent need in the Church is for pastors who can set their people free from sickness. True pastor-teachers will have the both the compassion and the faith needed to get the sick healed.

Most pastor/leaders are wonderful, dedicated, loving, enthusiastic people, but they are spread too thin. A weekly sermon, a monthly chat and a program once a year will not defeat evil attacks and transform lives. The inevitable result is a few very exhausted pastor/leaders, far more frustrated potential pastors, and a large number of immature and defeated Christians.

Ezekiel 34:1-4 is a strong word to church leaders. The prophet does not criticise them for shortage of anointing, or lack of vision or inadequate management and organisation skills. His concern is that the shepherds are neglecting the following tasks:

• Caring for the flock
• Strengthening the weak
• Healing the sick
• Bringing back the weak
• Searching for the lost

These are the things that Peter and Paul challenged pastors-teachers to do.

Many voices are saying that God is restoring the apostolic and prophetic ministries. That may be true, but I believe that the greatest need is for the restoration of a true pastoral ministry to the church. Considering the large numbers of Christian who remain immature, and the equally large number who fall from the faith, we urgently need God to restore the ministry of the pastor to the church.

Being Church Where We Live, pp81,82.

Publishing Dreams and Visions

When publishing a dream and a vision, it is important to separate the dream or vision from the interpretation. If the Lord gave some interpretation during the dream, then that should be spelt out clearly too.

The person who had the dream or vision knows what they saw, so there cannot be any debate about the content. They should know what they saw.

However, there can be debate about whether the dream came from God, or the forces of evil, or was just the working of the dreamers mind. Dreams and vision should be tested by the body of Christ to establish that they have come from God.

Unless the Holy Spirit gives a specific interpretation and application during the dream or vision, the interpretation of a dream or vision can be open to debate. Sometimes the person who receives the dream or vision may not be the best person to provide interpretation. Joseph and Daniel were prophetic people who were skilled in interpreting the dreams of other people.

I see many dreams and visions on prophetic websites, where the person has received a valid revelation, but seems to have got the interpretation wrong. In these situations, someone else in the body of the Christ may have the interpretation. If the interpretation is mixed up with published account of the dream, it becomes difficult to suggest an alternative interpretation, without questioning the inspiration of what has been published.

I believe that the best practice is to record accurately the dream and vision as received, and then give the interpretation separately. This was Daniels approach in Daniel 7 and 8. In the first part of the chapter he describes what he saw. He then gives the interpretation that was given to him by the angel. Not only did he keep the description and the interpretation separate, he did not give his own interpretation or application at all.

The book of Revelation is similar. John recorded all that he saw very carefully and precisely. He rarely gives any interpretation (except for stars are angels, lamp stands are churches, waters are people, heads are kings, hills are kings). I presume that the Holy Spirit did not give John the interpretation, so he did not give it.

Most Christians who have a dream or vision to share seem to feel bound to give the interpretation and application at the same time. Moreover, the content and the interpretation are often mixed up together. For example, when reading John Paul Jackson’s Perfect Storm, it is quite difficult to discern what he actually saw and what is his interpretation and application (I am not questioning the validity of what he saw?).

Mixing up the dream and the interpretation makes it hard to assess the source of the dream. It also makes it hard to assess the interpretation. Likewise if the dream or vision is not described clearly without interpretation, it is very difficult for a person who is gifted in interpreting dreams and visions to give an alternative vision, because they do not have all the material that they need.

To progress in the prophetic, the body of Christ must be come better at distinguishing between vision and interpretation. Similarly, we must get much better at separating what the Lord said from what we think it means.