”And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?” And he said, “See that you are not led astray. For many will come in my name, saying, I am he!’ and, The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.”
— Luke 21:5-33
Jesus Foretells Wars and Persecution
Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives. Jesus Foretells Destruction of Jerusalem
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not
those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.
The Coming of the Son of Man
“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.” The Lesson of the Fig Tree
And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away. But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
My objective today is to help the church have a greater appreciation for the symbolic nature of scripture as well as to learn how to live in the midst of persecution as a Christian social minority
Some Questions to Ask
- Who is Jesus speaking to in this narrative ? Is He speaking to the Jews of His day or to a people in the distant future?
- What does Jesus mean by saying “These are the days of vengeance”?
- How can I learn to read the bible through the lens of biblical symbols?
- How can I apply the principles of Jesus‘s teachings and warnings to my life during seasons of turmoil and conflict?
Introduction
The popular teachings on the Last days such as the “Left Behind” book series as well as the popular movies of the same name give only one “futuristic” perspective of the book of Revelation and what’s called “eschatology” which is a biblical teaching regarding the “Last Days” before the second bodily return of Christ to the earth.
However,when we read eschatological passages(or passages dealing with last things) , we need to understand several things regarding biblical interpretation
- Sensus plenior, Latin for “fuller sense,” is a hermeneutical approach within Christian biblical interpretation that asserts the presence of deeper, hidden meanings in Scripture beyond the literal sense. It suggests that God, as the ultimate author of Scripture, may have intended additional layers of meaning that surpass the conscious understanding of the human authors. Proponents of sensus plenior argue that these deeper meanings often point to Christ and His redemptive work.that they are full of symbolism -they are not fully literal. This challenges the mindset of those in the Western culture who , based upon our interpretive lens since the Enlightenment – are what some scholars call “Logo Centric– which has to do with interpreting everything through human reason and rationalism.
- The Blended approach “ Some N.T. authors, like John the Apostle, do not directly quote the O.T. but conflate various passages and put them together in one verse and or allude to O.T. messages to get their point across. There are often several O.T. passages mingled together -especially in the book of Revelation. There are not many direct quotes from the O.T. Hence having a broad understanding of the O.T. literature is important for you to utilize this . For example the book of Psalms -which is the biblical key to understanding the metaphoric symbols of Scripture -are alluded to directly or indirectly more than 800 times in the book of Revelation. The book of Isaiah more than 600 times according to some scholars . Also Revelation culls from the apocalyptic books of Zechariah, Joel, and more …. Revelation also assumes an understanding of the Pentateuch and the book of Joshua. Thus, we need to understand the meta-narrative of Scripture if we are going to properly interpret these apocalyptic books.
- The Law of Double Reference This refers to the fact that often in apocalyptic biblical writings there is an immediate application of the text to the generation of those still alive when the prophetic word was pronounced -but also there are prophetic words that have their ultimate fulfillment in the future -hence they teach biblical principles that can be applied to each successive generation.
The Book of Revelation, Luke & Modes of Interpretation
Since many scholars believe that this section of Luke 21 goes along with the book of Revelation – it is important to understand how to connect the 3 apocalyptic gospel accounts in Luke 21, Mark 13 and Matthew 24 to the book of Revelation.
(Apocalyptic literature was very popular during the 2nd temple years between 200 BC and up until the destruction of the temple in AD 70. Apocalyptic literature refers to a genre of writing that reveals or unveils a divine or cosmic plan, often through visions, dreams, or revelations given to a prophet or seer. The term “apocalypse” itself comes from the Greek word “apokalypsis,” which means “revelation” or “unveiling.” This literature typically addresses themes of the end times, judgment, the ultimate triumph of good over evil, and the establishment of a new, divine order.
Apocalyptic literature often contains symbolic and allegorical language, vivid imagery, and descriptions of cosmic battles or cataclysms.
The mistake many who take the futurist approach make is to attempt to interpret apocalyptic Scripture literally .
It was particularly prominent in Jewish and early Christian traditions, with well-known examples including the Book of Daniel in the Hebrew Bible and the Book of Revelation in the New Testament. These texts were often written during times of crisis or persecution, providing hope and assurance to the faithful that despite current tribulations, a divinely orchestrated conclusion would bring justice and restoration.
In a broader cultural sense, apocalyptic themes can be found in various religious, philosophical, and even secular contexts, where they explore the idea of an impending transformative event or the collapse of existing systems.)
New Testament apocalyptic passages including The Book of Revelation has been interpreted through various hermeneutical approaches throughout Christian history.
Here Are the Primary Views:
- Futurist View: This perspective sees the majority of the events described in Revelation as future occurrences, particularly those from chapter 4 onward. Futurists believe these events will unfold during the end times, including the Second Coming of Christ, the Tribulation, the Millennium, and the final judgment.- This is the most common view of the Evangelical and Pentecostal church . Many call this the dispensational view of Revelation. ‘(The “Left Behind” books and movies adhere to this view)
- Historicist View The historicist interpretation views Revelation as a prophetic history of the church and the world from the time of the Apostle John up to the end of history. According to this view, the events described in Revelation unfold progressively over the course of history. The 7 churches of Revelation describe progressive or various epochs of church history before the ultimate bodily Return of Jesus
- Partial Preterist View: Preterists believe that most of the prophecies in Revelation were fulfilled in the past, particularly during the first century. This view holds that the events of Revelation were closely tied to the Roman Empire and the destruction of Jerusalem in AD 70. This is different from the “full preterist view” in which its adherents believe that all of the prophecies of the N.T. have already been fulfilled including the second coming of Christ. (I personally lean towards what I call a “partial preterist plus” view in which I believe that the primary application was for the first century but that there are universal principles that can be applied in each generation of history until the final culmination of history when Jesus returns bodily .
- Idealist of Mystical View: The idealist approach interprets Revelation symbolically, rather than literally or historically. According to this view, the book’s imagery and visions represent timeless spiritual truths and the ongoing struggle between good and evil, rather than specific historical events or future occurrences.
- Eclectic (or Mixed) View: Some scholars and interpreters combine elements from two or more of these approaches, recognizing the strengths of each. This eclectic view may acknowledge symbolic elements while also seeing some prophecies as referring to specific historical or future events. Each of these views reflects different theological and interpretative approaches to understanding the complex and symbolic nature of the Book of Revelation. Due to a lack of time I will not be able to exegete each verse in this text but will share on each major section
Exposition
(The key phrase we are trying to understand today is “The Days of Vengence.” Due to the lack of time we will have to unpack this chapter in clusters instead of verse by verse)
“And while some were speaking of the temple, how it was adorned with noble stones and offerings, he said, “As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down.” And they asked him, “Teacher, when will these things be, and what will be the sign when these things are about to take place?”
It is clear from this based on their question and the response of Jesus that He is predicting the looming destruction of the Temple which took place within the generation of those who were alive during the time of Jesus’s earthly ministry
“And he said, “See that you are not led astray. For many will come in my name, saying, I am he!’ and, The time is at hand!’ Do not go after them. And when you hear of wars and tumults, do not be terrified, for these things must first take place, but the end will not be at once.”
There are many passages in the N.T. in which the term “last days” or in this case “the end” is used.
Since most Christians don’t understand the basics of how to read the bible -they immediately think that it is referring to something that was in the distant future.
Also,every generation since the ascension of Christ thought that they were “the last generation” before the return of Christ..
In this case when Jesus says “the end” He is obviously referring to the end of the Levitical priestly system since the focus was the destruction of the temple .(With an end to animal sacrifices , the Jewish priesthood and so on)
For example , the apostle Peter called the birth of the church “the last days” since it was launched within a generation of the time Jerusalem and the temple would be destroyed and desecrated by the Romans
“And in the last days it shall be, God declares, that I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; even on my male servants and female servants in those days I will pour out my Spirit, and they shall prophesy. And I will show wonders in the heavens above and signs on the earth below, blood, and fire, and vapor of smoke; the sun shall be turned to darkness and the moon to blood, before the day of the Lord comes, the great and magnificent day. And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.’”
— Acts 2:17-21
The book of Hebrews alluded to theme of Luke 21 regarding the “Days of Vengance ” as well because the Jewish leaders rejected Christ as their Messiah –God was going to avenge His blood by tearing down the temple and do away with the Levitical sacrificial system including the priesthood .
“For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace? For we know him who said, “Vengeance is mine; I will repay.” And again, “The Lord will judge his people.” It is a fearful thing to fall into the hands of the living God.”
— Hebrews 10:26-31
False messiahs and teachers appeared during the time of this writing
“For many will come in my name, saying, I am he!’ and, The time is at hand!’
— Luke 21
Jesus also said this in the Book of Matthew:
“And many false prophets will arise and lead many astray.”
— Matthew 24:11
“Josephus, in his writings, particularly in “The Wars of the Jews”(also known as “The Jewish War”), describes the rise of false messiahs and deceptive teachers during the period leading up to the destruction of Jerusalem in AD 70. He notes that these figures played a significant role in leading the Jewish people astray, contributing to the eventual downfall of the city. Here are some key points from Josephus’s account:
- Deceptive Leaders and False Prophets: Josephus describes how numerous impostors and false prophets appeared during this time, claiming to be sent by God to deliver the people from their suffering. These individuals, he writes, often promised divine intervention and urged the people to revolt against the Romans or take refuge in the Temple, where they claimed God would protect them.
“But a Pharisee in the council named Gamaliel, a teacher of the law held in honor by all the people, stood up and gave orders to put the men outside for a little while. And he said to them, “Men of Israel, take care what you are about to do with these men. For before these days Theudas rose up, claiming to be somebody, and a number of men, about four hundred, joined him. He was killed, and all who followed him were dispersed and came to nothing. After him Judas the Galilean rose up in the days of the census and drew away some of the people after him. He too perished, and all who followed him were scattered.”
– Acts 5:34-37
- Promises of Miraculous Signs: Many of these false prophets promised signs and wonders, convincing the people that God was on their side and would defeat the Romans. Josephus mentions that these false leaders manipulated the people’s hopes and religious fervor, leading them to ignore more rational advice that could have helped them avoid disaster.
“But there was a man named Simon, who had previously practiced magic in the city and amazed the people of Samaria, saying that he himself was somebody great. They all paid attention to him, from the least to the greatest, saying, “This man is the power of God that is called Great.” And they paid attention to him because for a long time he had amazed them with his magic.”
– Acts 8:9-11>
- Exploitation of the People’s Desperation: According to Josephus, these false messiahs and prophets exploited the people’s desperation during the siege. The severe conditions of famine, fear, and suffering made many more susceptible to believing in these deceptive figures who claimed to offer hope and salvation.
- Contributing to the Destruction: Josephus argues that these false messiahs and prophets significantly contributed to the city’s destruction. By encouraging the people to resist Roman forces or by gathering them in the Temple, they led many to their deaths. The people’s trust in these false leaders prevented them from heeding warnings that might have saved their lives.
- A Direct Link to the Judgment: In Josephus’s view, the rise of these deceptive figures was part of the divine judgment on the Jewish people. He saw their appearance as both a fulfillment of divine prophecy and a factor that exacerbated the already dire situation, ultimately leading to the city’s catastrophic fall.
Josephus’s accounts serve as a historical confirmation of Jesus’ warnings about false messiahs and prophets leading people astray during the tumultuous period before the destruction of Jerusalem.
Jesus Foretells Wars and Persecution
“Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences.”
“Nation Against Nation and Kingdom Against Kingdom”
From a Historical Context- The immediate fulfillment of this phrase is referring to the political and social upheavals that occurred in the Roman Empire and surrounding regions during the first century. There were numerous conflicts, rebellions, and wars during this period, including the Jewish Revolt against Rome (66-70 AD), as well as other conflicts within and between different regions under Roman control. The phrase “nation against nation” would have been understood in the context of the Roman world, where various regions and peoples were often at odds, both with each other and with the central authority of Rome.
(There were no modern nation states in those days as we see today.. the contemporary advent of nations states started in 1648 with the Peace of Westphalia)
Great Earthquakes:
In the first century there are historical records of significant earthquakes that occurred . For example, there were notable earthquakes in places like Pompeii, Laodicea, and throughout the region, which were seen as fulfillments of Jesus’ prediction.
Symbolic Significance- While the reference can be understood literally, some might also see it symbolically as representing the upheavals and judgments of God that were shaking the established order of the time.
Famines and Pestilences:
Historical accounts, including those of the New Testament (e.g., Acts 11:28, where a prophet named Agabus predicts a great famine), mention famines that occurred in the Roman Empire during the first century. These famines were severe and widespread, impacting large populations and contributing to the unrest and instability of the time.
Pestilences:
Outbreaks of disease (pestilence) were also common in the ancient world, particularly during times of war and famine. These would have been seen as further signs of the judgment that was coming upon the land.
Hence, many believe that these signs were not only fulfilled in the first century but were directly related to the events leading up to the destruction of Jerusalem and the Temple in AD 70. The wars, earthquakes, famines, and pestilences were seen as part of the “days of vengeance” that Jesus spoke about earlier in the chapter (Luke 21:22), a period of divine judgment against Israel for rejecting the Messiah.
Continued Relevance
Of course we also acknowledge that these kinds of signs—wars, natural disasters, and societal upheavals—can have relevance in subsequent history as manifestations of God’s ongoing judgment and the “birth pangs” that precede His continued work in history. However, the immediate context is specifically tied to first-century fulfillment.
In summary, Luke 21:10-11 is understood as a prophecy that was fulfilled in the first century, with the wars, natural disasters, and other signs serving as indicators of the impending judgment on Jerusalem, which culminated in the events of AD 70.
“And there will be terrors and great signs from heaven. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer, for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up even by parents and brothers and relatives and friends, and some of you they will put to death. You will be hated by all for my name’s sake. But not a hair of your head will perish. By your endurance you will gain your lives.”
– Luke 21:11-19
The Book of Acts illustrates the way the church was persecuted by the Jewish leaders after the ascension of Christ
i.e. Acts chapters 7,8,11,12,14,16,17,18,19,22,26 all illustrate Jewish persecution against the Church immediately following the birth of the church as well as people like Paul the apostle standing before kings , governors and eventually Caesar for the sake of the gospel as a witness to them
Jesus Foretells Destruction of Jerusalem and the abomination of desolation
“But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not
those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written.”
The word desolation is connected to when the Roman armies surrounded Jerusalem. Hence Jesus shows that the “abomination of desolation” is not a future event that necessitates the rebuilding of a third temple in Jerusalem -but that it already took place .
“So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place, then let those who are in Judea flee to the mountains. “
– Matthew 24 “15-16
Here Jesus instructed the Jewish believers to flee when they saw the Roman Armies come towards Jerusalem . Historically we know that the church fled to the city of Pella in what today is northern Jordon to take refuge right before and during the Roman siege of Jerusalem
The writings of the Jewish Historian Josephus
When we read the writings of Jewish Historian Josephus he describes the horrible tribulation that took place after the Roman armies stormed the gates of Jerusalem and desecrated the temple
According to the Jewish historian Flavius Josephus, when Jerusalem was besieged and eventually captured by the Roman forces under Titus in AD 70, the Romans desecrated the most holy place, which refers to the inner sanctuary of the Jewish Temple—the Holy of Holies.
Josephus records that after the Temple was captured, the Roman soldiers entered it and carried out various acts of desecration.
- Looting and Destruction: The Roman soldiers looted the Temple, taking its sacred vessels and treasures. This act itself was considered a desecration because the Temple and its items were consecrated solely for the worship of Yahweh.
- Entering the Holy of Holies: According to Josephus, the Roman soldiers entered the Holy of Holies, a place that was considered so sacred that only the High Priest was permitted to enter it, and only once a year on the Day of Atonement. The entry of Roman soldiers, who were Gentiles, into this most sacred space was a profound desecration.
- Idolatrous Symbols: Although Josephus does not explicitly state that images of Caesar were set up in the Holy of Holies, the Roman practice of carrying standards and banners bearing the images of the emperor and other Roman gods into conquered places could imply such desecration. The Roman standards were often considered idolatrous by the Jews because they bore images of the emperor, who was often deified.
- Destruction of the Temple The ultimate desecration came with the complete destruction of the Temple, which Josephus vividly describes. The Temple was set on fire, and the entire structure was razed to the ground. The destruction itself was viewed as an act of desecration because the Temple was the dwelling place of God in the Jewish faith.
The great tribulation explained :
“For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short”
– Matthew 24:21-22
Josephus provides a vivid and disturbing account of the intense suffering of the Jews during the siege of Jerusalem in AD 70. The conditions were horrific, leading to unimaginable acts of desperation.
Some of the key points he highlights include:
Famine and Starvation: The famine during the siege was severe. Josephus describes how people were driven to extreme measures as they struggled to find food. The lack of food led to widespread starvation, and people became so desperate that they searched through sewers and dung heaps for anything edible. The famine led to a breakdown of social order, as people fought and stole food from one another.
Cannibalism One of the most shocking and tragic accounts from Josephus involves an act of cannibalism. He tells the story of a woman named Mary, who, in her desperation due to the severe famine, killed, cooked, and ate her own infant son. This event was widely known and caused horror and despair among the people. Josephus presents this story as a symbol of the extreme suffering and the collapse of moral and social boundaries during the siege.
Infighting and Anarchy: Inside the besieged city, there was not just suffering from the Roman assault but also from internal conflict. Josephus describes how different factions of Jewish rebels, including the Zealots, fought against each other, leading to further bloodshed and chaos. The infighting weakened the city’s defenses and contributed to the overall suffering. These groups looted homes and killed fellow Jews, worsening the already dire situation.
Desecration of the Dead: The sheer number of deaths from starvation, disease, and violence meant that bodies were often left unburied. Josephus recounts how corpses piled up in the streets, houses, and even the Temple itself. The sight and stench of decaying bodies filled the city, adding to the horror of the siege.
Desperation and Suicide: Many people, driven to despair by the horrors of the siege, chose to commit suicide rather than face capture or death at the hands of the Romans. Josephus notes that some Jews threw themselves from the city walls or otherwise took their own lives, unable to endure the suffering any longer.
“Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against these people. They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.”
Great distress on the earth has been translated as “land” in many other versions and based upon the context is referring to the land of Israel- not the whole earth
“Wrath against this people” is connected to the vengeance of God against the Jewish leaders for rejecting and killing His only Son (Hebrews 10:26-32)
The times of the Gentiles= Gentiles means non Jewish people groups .
“A partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved”
– Romans 11:25,26
Israel will be saved after the fullness of the gentiles can refer to Jesus revealing Himself to all of Israel at His second coming or it can refer to the fact Paul was quoting OT passages talking about Jews coming to Christ concurrently while Gentiles are coming in to the kingdom until the second coming of Christ
(“All Israel will be saved” is a conflation of two passages in Isaiah 27:9; 59:20,21;)
The signs of the earth moon and stars
“And there will be signs in sun and moon and stars, and on the earth distress of nations in perplexity because of the roaring of the sea and the waves, people fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken. And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.”
It is likely that Jesus’s teaching regarding the signs in the sun, moon and stars is referring to significant shifts regarding angelic principalities and earthly rulers and coming church leaders who will influence the future course of nations.
The stars, sun moon and stars were given on the 4th day of creation to rule over the times and seasons on the earth . Hence they were also symbols of Angelic beings and earthly rulers who influenced the things of the earth .
“And God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. And God set them in the expanse of the heavens to give light on the earth, to rule over the day and over the night, and to separate the light from the darkness.”
– Genesis 1:16-18
(Angels were referred to as the Heavenly Hosts in scripture and the Patriarchs and Leaders of Israel were described as the Sun Moon and Stars
Angels described as Hosts of heaven.
The Bible contains several passages where angels are referred to as the “hosts of heaven” or “heavenly hosts.” This term typically emphasizes the vast number and organized nature of the angelic beings serving God. Here are some key passages:
“Lift up your eyes on high and see: who created these? He who brings out their host by number, calling them all by name;
– Isaiah 40:26
“And Micaiah said, ‘Therefore hear the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing beside him on his right hand and on his left.'”
– 1 Kings 22:19
“You are the Lord, you alone. You have made heaven, the heaven of heavens, with all their host, the earth and all that is on it, the seas and all that is in them; and you preserve all of them; and the host of heaven worships you.”
– Nehemiah 9:6
“Bless the Lord, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless the Lord, all his hosts, his ministers, who do his will!”
– Psalm 103:20-21
“Praise him, all his angels; praise him, all his hosts!”
– Psalm 148:2
“And suddenly there was with the angel a multitude of the heavenly host praising God and saying, ‘Glory to God in the highest, and on earth peace among those with whom he is pleased!'”
– Luke 2:13-14
“And one called to another and said: ‘Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!'”
– Isaiah 6:3
These passages highlight the role of angels as part of the heavenly host, serving and worshiping God, and sometimes engaging in battles or other activities at God’s command. The term “hosts of heaven” conveys the grandeur and majesty of God’s angelic armies and their loyalty to His divine will.
Stars described as earthly patriarchs, Judges and Church leaders:
In Genesis 37, Joseph’s dream of the sun, moon and stars bowing down to him described Jacob, his father and his brothers bowing down to him .
“Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.” But when he told it to his father and to his brothers, his father rebuked him and said to him, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?”
– Gen. 37:10-11
“From heaven the stars fought against Sisera.
– Judges 5:20
In Rev 1:20 its referring to both angelic leaders as well as bishops of the churches
“As for the mystery of the seven stars that you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches”
– Rev 1:20
The roaring of the seas refers to the unstable situations with people and nations.
“But the wicked are like the tossing sea; for it cannot be quiet and its waters toss up mire and dirt. There is no peace,” says my God, “for the wicked.”
– Isaiah 57:20-21
Jesus said “there will be terrors and great signs from heaven” (Luke 21:11) and “And there will be signs in sun and moon and stars,(21:25)
Regarding signs in the sky Josephus said the following took place right before the temple was destroyed
Josephus, in “The Wars of the Jews” describes several extraordinary phenomenological and astral signs that occurred during the period leading up to the destruction of Jerusalem in AD 70. These events were interpreted by many at the time as ominous signs or portents of impending doom. Here are some of the key phenomena Josephus mentions:
A Comet or Star Resembling a Sword: Josephus describes a comet, or what he calls a “star resembling a sword,” that hung over the city of Jerusalem for a long time. This comet appeared around the time of the Jewish festival of Passover and was considered a bad omen by the people. It was believed to signify the impending destruction of the city.
A Great Light Around the Altar : He reports that a bright light shone around the altar of the Temple and its surrounding buildings for about half an hour during the night. This occurred around the same time as the comet, and while it might have been seen as a sign of hope, Josephus notes that it was interpreted by the more discerning as a sign of imminent disaster.
The Appearance of Chariots in the Sky: One of the most dramatic signs Josephus describes is the sight of chariots and armed soldiers in the sky. He writes that just before sunset, there were visible across the sky, over the cities and surrounding countryside, formations of
chariots and troops in armor, moving through the clouds and circling the cities. This was seen by many witnesses and was widely interpreted as a supernatural occurrence, foretelling the coming war and destruction.
A Voice from the Temple : Josephus recounts a supernatural voice that was heard from the Temple during the night of the feast of Pentecost. The voice reportedly said, “Let us depart hence.” This was interpreted as the departure of the divine presence from the Temple, signaling that God had abandoned the city, leaving it to its fate.
The Temple Gate Opening on Its Own: Another phenomenon described by Josephus was the sudden and mysterious opening of the eastern gate of the inner court of the Temple, which was made of solid brass and was so heavy that it normally took several men to close it. This occurred at night and was seen as a sign of the Temple’s vulnerability and impending destruction.
Josephus provides these accounts as part of his effort to document the signs and omens that many at the time believed pointed to the divine judgment that was about to befall Jerusalem. These events were interpreted as warnings, though they were largely ignored or misunderstood by the people, leading to the catastrophic events that followed.
The Coming of The Son of Man
And then they will see the Son of Man coming in a cloud with power and great glory.
The Son of man coming in the clouds likely refers to Jesus coming in judgment against Jerusalem in AD 70 – not the so called “rapture” or His second bodily return
There are many instances of the coming of Christ in judgment that do not refer to His second bodily return:
“Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.”
– Rev 2:5-6
“Therefore repent. If not, I will come to you soon and war against them with the sword of my mouth.”
– Rev 2:16
“Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you.”
– Rev 3:3
(The popular 1970’s movie “A thief in the night” regarding the “rapture” obviously did not take this passage into account!)
Old Testament depictions of the coming of God in thick clouds
Several Old Testament passages depict God coming in judgment with clouds and darkness surrounding Him. These images are often associated with theophanies—manifestations of God’s presence—and His acts of judgment. Here are some key passages:
“Woe to you who desire the day of the LORD! Why would you have the day of the LORD? It is darkness, and not light, as if a man fled from a lion, and a bear met him,”
– Amos 5:18-19
“He bowed the heavens and came down; thick darkness was under his feet. He rode on a cherub and flew; he came swiftly on the wings of the wind. He made darkness his covering, his canopy around him, thick clouds dark with water. Out of the brightness before him hailstones and coals of fire broke through his clouds.”
– Psalms 18:9-12
This psalm describes God coming down from heaven, surrounded by darkness and thick clouds, in an act of deliverance and judgment.
“And the Lord said to Moses, ‘Behold, I am coming to you in a thick cloud, that the people may hear when I speak with you and may also believe you forever.'” “On the morning of the third day there were thunders and lightnings and a thick cloud on the mountain and a very loud trumpet blast, so that all the people in the camp trembled. Then Moses brought the people out of the camp to meet God, and they took their stand at the foot of the mountain. Now Mount Sinai was wrapped in smoke because the Lord had descended on it in fire. The smoke of it went up like the smoke of a kiln, and the whole mountain trembled greatly.”
– Exodus 19:9, 16-18
In this passage, God descends on Mount Sinai in a thick cloud, accompanied by thunder, lightning, and smoke—a powerful display of His presence.
“Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the Lord is coming; it is near, a day of darkness and gloom, a day of clouds and thick darkness! Like blackness there is spread upon the mountains a great and powerful people; their like has never been before, nor will be again after them through the years of all generations.”
– Joel 2:1-2
This prophecy speaks of the “day of the Lord” as a time of darkness, gloom, and clouds, signifying judgment and the coming of God in power. This was a prophecy about the looming armies of Babylon coming to destroy Israel
“The Lord is slow to anger and great in power, and the Lord will by no means clear the guilty. His way is in whirlwind and storm, and the clouds are the dust of his feet.”
– Nahum 1:3
Here, Nahum describes God’s path as being in the whirlwind and storm, with clouds as the dust of His feet, portraying His power and judgment.
“For the day is near, the day of the Lord is near; it will be a day of clouds, a time of doom for the nations.”
– Ezekiel 30:3
This verse links the “day of the Lord” with clouds, symbolizing impending judgment.
“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him. And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”
Daniel 7:13-14
This passage was initially fulfilled after Jesus’s first ascension (immediately after He rose from the dead- and before His final ascension after 40 days )when all power was given to Him in heaven and on earth as we see in Matthew 28:18-20
These passages provide the background for the New Testament imagery of the Son of Man coming with clouds, as seen in passages like Luke 21:27 and Revelation 1:7. This imagery emphasizes God’s powerful presence and His role as judge.
The Lesson of the Fig Tree
“And he told them a parable: “Look at the fig tree, and all the trees. As soon as they come out in leaf, you see for yourselves and know that the summer is already near.”
/Some scholars believe that the fig tree in Luke 21:29-31, as well as in parallel passages in Matthew 24:32-34 and Mark 13:28-30—symbolically represents Israel for several reasons:
The Fig Tree as a Symbol of Israel in the Old Testament:
In the Hebrew Scriptures, the fig tree is often used as a symbol for Israel. For instance:
“Like grapes in the wilderness, I found Israel. Like the first fruit on the fig tree in its first season, I saw your fathers.”
— Hosea 9:10
“Thus says the Lord, the God of Israel: Like these good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans.”
— Jeremiah 24:5
Because of these and similar passages, the fig tree has been long associated with the nation of Israel in Jewish tradition.
The Cursing of the Fig Tree: Earlier in the Gospels, Jesus curses a barren fig tree (Mark 11:12-14, 20-21; Matthew 21:18-20). Many scholars interpret this as a symbolic act foreshadowing the judgment on Israel, particularly because it occurred during Jesus’ final week in Jerusalem, shortly before his prophetic discourse about the destruction of the Temple (which took place in AD 70). This act of cursing the fig tree, which bore no fruit, is seen as a metaphor for Israel’s spiritual barrenness and forthcoming judgment.
The Context of the Olivet Discourse
The parable of the fig tree in Luke 21, Matthew 24, and Mark 13 occurs within the broader context of the Olivet Discourse, where Jesus is speaking about the signs of the last days and coming judgment on Jerusalem. Some scholars see the fig tree in this context as a metaphor for the nation of Israel and the events leading up to the destruction of the Temple, which took place in AD 70. The budding of the fig tree could then be interpreted as a sign of Israel’s national revival or a signal that the prophesied events are imminent.
“So also, when you see these things taking place, you know that the kingdom of God is near.”
After the destruction of the Old Covenant Religious system of priests and sacrifices -the Kingdom of God was manifest to the whole world since the church started focusing on Gentile people and not just Jews.
This Generation dates the prophetic warning of Christ
“Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away, but my words will not pass away.”
/This generation clearly referred to those Jesus was speaking to before His passion week (which also can imply that the book of revelation was written before AD/ 70 when the temple was destroyed
“But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.”
/Remember Jesus is talking to Jews living in Israel and is referring to the destruction of Jerusalem and the temple -He is not referring to the whole earth.
(Everything these Jewish believers in Messiah hoped for regarding their land and temple was demolished and the only way they would be able to have the strength to continue would be to live a life of watching and prayer.)
/This passage applies the principles of how to respond in the tribulation to every generation of Christians who are oppressed by either religious or secular institutions.
Today we already have much tribulation in the world and we also have more persecution against the church then at any time in the history of our faith
(The concept of the so-called “Great Tribulation” is more of an American gospel concept since the church in North America knows nothing about real persecution. If you were to speak to the church in China, North Korea, Iran, Saudi Arabia, India , Pakistan, Nigeria …… and speak of a future great tribulation they would tell you that they are already and perpetually living in a great tribulation.)
–He ended this discourse by emphasizing the importance of staying vigilant in prayer so that we would have the strength to endure tribulation.
5 Takeaways
1. Trust in God’s Sovereignty During Turmoil
The passage emphasizes that despite the chaotic and troubling events predicted by Jesus, believers are called to trust in God’s sovereignty. In times of personal or global crises, instead of being led astray or paralyzed by fear, believers should rest in the assurance that God is in control and that His purposes will ultimately prevail.
2. Endurance in Faith Through Persecution:
Jesus foretold that His followers would face persecution, but He also promised to provide wisdom and strength in those moments. For believers today, this serves as a reminder to remain steadfast in their faith, even when facing opposition, trusting that God will equip them to stand firm and witness for Him.
3.Spiritual Vigilance:
The warning to “watch yourselves” so that hearts are not weighed down with the distractions and cares of life is a call to spiritual vigilance. Believers are encouraged to stay awake, both spiritually and morally, living a life of prayer and continually seeking to align their lives with God’s will and avoiding the spiritual lethargy that can come from worldly distractions.
4. Discernment in Times of Deception:
Jesus warned about false messiahs and prophets who would deceive many. This teaches believers the importance of being grounded in Scripture and discerning in their faith, so they are not misled by false teachings or ideologies, especially in challenging times.
5. Hope in the Coming Redemption:
Jesus’ prophecy of the coming of the Son of Man in power and great glory serves as a source of hope. Believers are encouraged to lift up their heads in expectation of their ultimate redemption, knowing that Christ’s return will bring the fulfillment of God’s promises. This hope should motivate believers to live with a sense of purpose and anticipation of God’s future kingdom.
(For further study I recommend the following books: “The Days of Vengeance” by David Chilton; “He Shall Have Dominion“ by Kenneth Gentry; “Paradise Restored” by David Chilton; “Kingdom Come” by Sam Storms, “The Four Views of Revelation” by Zondervan; “My Hermeneutic” by Joseph Mattera; Michael Heiser’s book on Revelation. )