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Matthew chapter 24. Begin reading in verse 1. Then 
Jesus went out and departed from the temple, and His disciples 
came up to show Him the buildings of the temple. And Jesus said 
to them, Do you not see all these things? Assuredly, I say to you, 
not one stone shall be left here upon another that shall not be 
thrown down. Now as he sat on the Mount of 
Olives, the disciples came to him privately, saying, Tell us, 
when will these things be, and what will be the sign of your 
coming and of the end of the age? And Jesus answered and said 
to them, Take heed that no one deceives you, for many will come 
in my name, saying, I am the Christ, and will deceive many. 
And you will hear of wars and rumors of wars. See that you 
are not troubled, for all these things must come to pass, but 
the end is not yet. For nation will rise against 
nation and kingdom against kingdom, and there will be famines, pestilences, 
and earthquakes in various places. All these are the beginning of 
sorrows. Then they will deliver you up to tribulation and kill 
you. And you will be hated by all nations for my name's sake. 
And then many will be offended, will betray one another, and 
will hate one another. Then many false prophets will 
rise up and deceive many. And because lawlessness will 
abound, the love of many will grow cold. But he who endures 
to the end shall be saved. And this gospel of the kingdom 
will be preached in all the world as a witness to all the nations. 
And then the end will come. Therefore, when you see the abomination 
of desolation, spoken of by Daniel the prophet, standing in the 
holy place, whoever reads, let him understand. Then let those 
who are in Judea flee to the mountains. Let him who is on 
the housetop not go down to take anything out of his house. And 
let him who is in the field not go back to get his clothes. But 
woe to those who are pregnant and to those who are nursing 
babies in those days. And pray that your flight may 
not be in winter or on the Sabbath. For then there will be great 
tribulation, such as has not been since the beginning of the 
world until this time. No, nor ever shall be. And unless 
those days were shortened, no flesh would be saved. But for 
the elect's sake, those days will be shortened. Then if anyone 
says to you, look, here is the Christ, or there, do not believe 
it. For false Christs and false prophets will rise and show great 
signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. 
Therefore, if they say to you, Look, he is in the desert, do 
not go out. Or, Look, he is in the inner 
rooms, do not believe it. For as the lightning comes from 
the east and flashes to the west, so also will the coming of the 
Son of Man be. For wherever the carcass is, 
there the eagles will be gathered together. Immediately after the 
tribulation of those days, the sun will be darkened, and the 
moon will not give its light. The stars will fall from heaven, 
and the powers of the heavens will be shaken. Then the sign 
of the Son of Man will appear in heaven, and then all the tribes 
of the earth will mourn. And they will see the Son of 
Man coming on the clouds of heaven with power and great glory. And He will send His angels with 
the great sound of a trumpet, and they will gather together 
His elect from the four winds, from one end of heaven to the 
other. Now learn this parable from the fig tree. When its branch 
has already become tender and puts forth leaves, you know that 
summer is near. So you also, when you see all 
these things, know that it is near at the doors. Assuredly, 
I say to you, this generation will by no means pass away till 
all these things take place. Heaven and earth will pass away, 
but my words will by no means pass away. Amen. Well, let us 
pray. Father in heaven, we thank you 
for the written word and we pray now for the ministry of the Holy 
Spirit who has given us this word. We ask that you would forgive 
us for all of our sins and our transgressions. We know, God, 
you have saved us by grace alone, through faith alone in Christ 
alone. It's not according to our works, 
it's not because of our righteousness, it's not because of our law-keeping, 
but it's solely and alone because of the finished work of our blessed 
Redeemer. Nevertheless, You have saved 
us by grace and pointed us to Your law as a rule of life, and 
we have transgressed and we do not conform, so we pray that 
You would cleanse us in that fountain that is open for sin 
and uncleanness. And for any and all who have 
come here this morning that have yet come to Christ, we pray that 
today would be the day of salvation. We pray that You, in Your sovereignty 
and in Your power and in Your glory and majesty, would open 
hearts to see and hear and to understand the Gospel of our 
Lord Jesus Christ. We pray that Your Word would 
be proclaimed throughout the earth, that it would run swiftly 
and be glorified. And we pray these things through 
Jesus Christ our Lord. Amen. Well, as we've been looking 
at this, all of that discourse, we have reflected several times 
that there are three primary ways that one can understand 
this section of Scripture. There are those who are called 
futurists, and they see the bulk of the application or fulfillment 
of this passage in our future, not the future at the time of 
the disciples, but in our future. There are those who see two events 
at play here. Some suggest that what we have 
is the destruction of the temple in AD 70, and then as well we 
have a statement concerning the second physical coming of our 
Lord Jesus Christ. And then there are those, and 
this is what I would identify as, one called a preterist who 
sees that this has indeed been fulfilled in its entirety in 
A.D. 70. And that's not just pulling 
rabbits out of hats. I have really tried to show, 
not just in chapter 24, but beginning in chapter 21, that cumulatively 
the argument is tight and consistent for a first century application 
of what Christ teaches here in the Olivet Discourse. Now, we 
come to admittedly the most difficult challenge for this particular 
view of interpretation, verses 29 to 31. Last week we spent 
time on verse 29, and I sought to demonstrate that the prophet 
Christ Remember, he is functioning in this section as a prophet. 
Pastor Porter just read that when Jesus comes triumphantly 
into the city of Jerusalem, those who inhabit Jerusalem ask, who 
is this man? And the Galileans declare that 
he is the prophet. So Christ assumes that prophetic 
posture here at Olivet, and he uses language similar to the 
Old Testament prophets before him. Again, we looked at many, 
many passages last week that show or evidence that the language 
of sun being darkened, and moon not giving its light, and the 
stars falling from heaven, and the powers of the heavens being 
shaken, was the grammar of prophecy. It was the language by which 
the prophets demonstrated or illustrated or highlighted the 
fall of particular kingdoms. It is used in many instances 
in many places, and I submit that Christ is doing the same 
thing here. He connects. this statement in 
verse 29 with what immediately proceeds. If verses 15 to 20 
describe the great tribulation that took place in the first 
century, then whatever verse 29 means, it means it follows 
immediately on the heels of that. And it is what we would expect 
in terms of the collapse of Jerusalem and its temple. And now we come 
to the coming of the Son of Man in verse 30, and then secondly, 
the calling of God's elect in verse 31. As you would probably 
guess, my argument is that verse 30 does not describe the second 
physical coming of our Lord Jesus, but His coming in judgment against 
the people of Israel that had rejected Him, that had violated 
the covenant, and are now reaping those curses associated with 
the covenant. So we're going to just take up 
each of the particular clauses in view, and again, try to show 
that it's consistent with the grammar of prophecy that we find 
in the Old Testament. So we'll look first at the sign 
of the Son of Man, secondly, the tribes of the land, and then 
thirdly, the coming on clouds. Again, language that is consistently 
used in the Old Testament. But in the first place, note 
this coming of the Son of Man with reference to the sign. Verse 
30, Then the sign of the Son of Man will appear in heaven. 
Remember that sign functions predominantly in this particular 
passage. The disciples asked for a sign. Jesus says that the false Christs 
and the deceivers will present signs and wonders. Previously, 
in Matthew's Gospel, Jewish leaders are asking for signs, and now 
Jesus indicates a specific sign that they are to be looking for. 
Notice, the sign of the Son of Man will appear in heaven. The 
emphasis in this statement is on in heaven. Whatever the sign 
is, or whatever the sign points to, the emphasis is on in heaven. And if this is the second physical 
coming, then why in the world, if Jesus is physically present, 
would anybody be looking for a particular sign in heaven? If Christ is among us, in judgment, 
in glory, in power, physically, then it would be superfluous 
for us to search the heavens in looking for a particular sign. No, what is in view in verse 
30, I submit, is this. When you see Jerusalem surrounded 
by its armies, know that its desolation is near. When you 
see this vengeance come upon this people, for their having 
broken the covenant, then the sign of the Son of Man will appear 
in heaven. In other words, this judgment 
taking place in A.D. 70 through historical means is 
a vindication of the Son of God, this man of sorrows who was crucified, 
this man of sorrows who was rejected, this man of sorrows who was despised, 
this man of sorrows who was delivered up to be crucified alongside 
of other criminals. This judgment will vindicate 
Him. This judgment will demonstrate 
that the Son of Man is in heaven. The sign is the destruction of 
the temple, very specifically, and Jerusalem generally. And 
when they see that happening, then they will know that the 
Son of Man is at the right hand of the Father. We just sang Psalm 
110 verse 1, the battle cry of the early church. Yahweh said 
to my Lord, sit thou at my right hand till I make all your enemies 
your footstool. Now we are so familiar with that 
language. We sing it, we read it, we rehearse 
it, we recite it, but do we ever ponder and contemplate how the 
Lord will make all of His enemies His footstool? Certainly by conversion, 
He saved us by His grace, those who were afar off, those who 
were at enmity with Him, those who raised the fist in rebellion 
at Him, and by His grace He has brought us nigh through His precious 
blood. But have you ever pondered what 
He does in terms of the lowering of His foot upon His enemies, 
to those He doesn't convert? It is through destruction, it 
is through devastation, it is through judgment, and that is 
precisely what's in view in A.D. 70. These people had received 
the covenant of God, these people had been told to go into the 
land and live faithfully, and if they did, blessing, if they 
did not, cursing. Judgment came from God in 722 
via Assyria, it comes in 586 via Babylon, it comes finally 
in AD 70 via Rome. So the sign of the Son of Man 
in heaven is what we are looking for. And if the Son of Man was 
physically on earth, why would we be inclined to look up into 
heaven to try and find this particular sign? The sign is the judgment. The sign is the destruction. 
The sign is the providential occurrences that have befallen 
these people. And it testifies to that One 
who was a man of sorrows, who was acquainted with grief, who 
went through the shame and ignominy of the cross itself, is now vindicated 
and ruling and reigning at the right hand of God Almighty. And 
when they see this destruction, they will know. Gil says, and 
he shall appear, not in person, but in the power of his wrath 
and vengeance on the Jewish nation, which will be a full sign and 
proof of his being come. Now note, secondly, the language 
applied here. Then the sign of the Son of Man 
will appear in heaven, and then all the tribes of the earth will 
mourn. It would be perfectly consistent and perfectly logical 
and within the realm of good translation to understand that 
what we have here is the tribes of the land. When we hear the 
language, tribes of the land, and we're in the orbit of Christian 
Scripture, what do we typically think of? The earth isn't usually 
carved up into tribes. It's the land of Israel. We saw 
in verses 15 to 20 with the specific instruction for those who are 
in Judea to flee to the mountains to seek refuge during the siege 
by Rome in AD 70. And here the same idea is in 
Luke. It's not the tribes of the earth, 
it's not all people everywhere. The sign of the Son of Man will 
appear in heaven and then all the tribes of the land will mourn. 
All of the tribes of the land will be remorseful, not in repentance, 
not having forsaken their sins, but because they crucified the 
Lord of glory. And now at the right hand of 
the Father on high, He is executing this wrath and vengeance and 
judgment and curse. The Bible consistently carves 
up the land of Israel into tribes, not the earth. Gil says, that 
is the land of Judea. For other lands and countries 
were not usually divided into tribes as that was. If I say the tribes of, and you 
are a reader of the Bible, you typically would associate the 
tribes of Israel. So you see, it's a localized, 
specific coming in terms of judgment upon an apostate people, and 
what Christ says is that when this happens, the sign of the 
Son of Man will appear, and it's in heaven, and then all the tribes 
of the earth will mourn. Now the particular background 
is the prophet Zechariah. You can turn there. Zechariah 
chapter 12. Zechariah chapter 12. Again, 
if you disagree with this interpretation, which would then mean I disagree 
with your interpretation, we are still friends and brethren 
and love one another each in the Lord Jesus Christ. This is 
not a test of orthodoxy. This is not the criteria by which 
men enter into heaven. The only means by which men, 
women, boys and girls enter into heaven is through the blood of 
Christ. It is through the Gospel of our Lord Jesus Christ. It's 
not a particular interpretive view of the Olivet Discourse, 
but it's an understanding of the reality that Christ came 
into this world, sinners to save. The reality that we have sinned 
against a holy God. We have violated His Law. We 
have transgressed from Commandment 1 to Commandment 10. We have 
taken that Decalogue in our carnality, we have thrown it into the dust, 
and we have trampled it underfoot. as well. We had heard the gospel. 
We had heard of the Christian religion. But we stiff-armed 
Jesus. We wanted nothing to do with 
Him. We resisted Him. We despised Him. But in God's 
mercy and in God's kindness, there came a time when He convicted 
us of our sin. And this is what we hope and 
pray for every Lord's Day. That anybody who comes here on 
a Sunday morning would understand something of the conviction of 
sin. The reality that you're not okay. I know this world likes 
to tell you that. You're okay. I'm okay. Isn't 
everything okay? Before a holy God, you're not 
okay. If you're not in Jesus Christ, 
if you have not sought refuge in Him, if you are not in that 
strong tower that Yahweh has provided, then you are certainly 
not okay. The only means by which men are 
ever reconciled to God is through Christ. The beauty of the Gospel 
is not that my feelings are strong. The beauty of the Gospel is not 
my experience. The beauty of the Gospel is the 
life and the death and the resurrection of our Lord. The fullness of 
the time, God sent forth His Son, born of a woman, born under 
the law, to do what? To redeem those under the law. Not in the first place to set 
forth an example. Not in the first place to start 
a new religion. But Christ came in the fullness 
of the time to redeem those under the law. And the means by which 
He does that is obeying the Father, dying as a substitute and as 
a sacrifice, and being raised the third day. So that everyone 
who by the grace of God looks to Him in faith, will have everlasting 
life. That's good news. That's gospel. That's glorious. We have redemption 
through His blood, the forgiveness of sins. That is what separates 
the Christian from the non-Christian. So again, if you disagree with 
Preterism, and I end up disagreeing with you on Futurism or the two 
events, We are brethren in Christ, we will love one another and 
serve with one another until that blessed day when Jesus comes. But notice the specific background 
in Zechariah chapter 12 at verse 10. And I will pour on the house 
of David and on the inhabitants of Jerusalem the spirit of grace 
and supplication. Then they will look on Me whom 
they pierced. Yes, they will mourn for him 
as one mourns for his only son, and grieve for him as one grieves 
for a firstborn. In that day there shall be great 
mourning in Jerusalem, like the mourning of Hedad Riman in the 
plain of Megiddo. And the land shall mourn, every 
family by itself, the family of the house of David by itself, 
and their wives by themselves, the family of the house of Nathan 
by itself, and their wives by themselves." You see the point? 
The family of the house of Levi by itself, and their wives by 
themselves. The family of Shimei by itself, 
and their wives by themselves. All the families that remain, 
every family by itself, and their wives by themselves. The One 
whom they pierced is the Messiah. Zechariah fares large in Matthew's 
Gospel. In chapter 21, as Pastor Porter 
read this morning, he quotes from Zechariah 9-9, when the 
Lord Christ comes into Jerusalem on the foal of a donkey. As well, 
Zechariah highlights that the Messiah will be the rejected 
shepherd. Zechariah 11, 4-14. And the shepherd that is killed 
by the sword, Zechariah 13, 7-9. Both passages quoted by Matthew 
when we get to the Passion account. The mourning, specifically identified 
here, will occur in Jerusalem, and the tribes are further delineated 
by families. We're not dealing with the tribes 
of the earth. We're dealing with the tribes of the land. We're 
dealing with Judea. We're dealing with a localized 
judgment in the first century, identified by the Lord Christ 
as the Great Tribulation. So whatever verses 29-31 are 
dealing with, they have immediate connection with verses 15-20. 
And the mourning is a result of their having pierced Christ. 
France says, Jesus' words here suggest then, in the light of 
their Old Testament background, that the people of Jerusalem 
will recognize what they have done to their Messiah, but their 
mourning will be prompted by seeing His eventual vindication 
and triumph, when it will be too late to avert the consequences 
of having rejected Him. So the mourning there isn't a 
mourning in repentance, it's a mourning in the fact that they're 
receiving judgment. Now, notice in the third place, 
with reference to verse 30, this coming on clouds. Here again, 
we appeal to the Old Testament with reference to the grammar 
of prophecy. There are several Old Testament 
references to Yahweh coming on the clouds in judgment. You can 
turn to the Psalms first. Again, the point is, is not to 
bury you in a multitude of texts and say, therefore, this position 
is right, but to show you that what Jesus is doing is not new. to show you as well that the 
disciples, being very familiar with what we call the Old Testament, 
would have understood the language. They would have understood the 
sun and the moon and the stars language to suggest the fall 
of kingdoms. They would understand the coming 
on the clouds in judgment to be language of God's coming 
in judgment. Notice in Psalm 18, specifically 
beginning in verse 7, Psalm 18, verse 7. This is also 2 Samuel 
22. Psalm 18, verse 7. Then the earth 
shook and trembled, the foundations of the hills also quaked and 
were shaken, because he was angry. Smoke went up from his nostrils 
and devouring fire from his mouth. Coals were kindled by it. And 
we know that God doesn't have nostrils. He is spirit. He does 
not have a body like men. It's anthropomorphic language. 
It's language that is quite epic to display to us something of 
God's anger, something of God's justice and His righteousness 
and His judgment that is to come. Same with sun, moon, and stars. 
They're the biggest concepts that we can have or that we can 
begin to describe things, and that's why it's utilized in the 
grammar of prophecy. Note verse 9, He bowed the heavens 
also and came down with darkness under His feet. You see, He's 
coming, right? Nobody argues in Psalm 18 at 
verse 9 that God was physically present. I really don't know 
why we demand that of Matthew 24, 30. The Son of Man coming 
on the clouds of heaven is language that finds its taproots in Old 
Covenant texts that bespeak of the judgment of Yahweh. Notice, 
He rode upon a cherub and flew. He flew upon the wings of the 
wind. He made darkness His secret place. His canopy around Him 
was dark waters and thick clouds of the skies. From the brightness 
before Him, His thick clouds passed with hailstones and coals 
of fire. The Lord thundered from heaven, 
and the Most High uttered His voice, hailstones and coals of 
fire. He sent out His arrows and scattered 
the foe, lightnings in abundance, and He vanquished them. Then 
the channels of the sea were seen, the foundations of the 
world were uncovered, at your rebuke, O Lord, at the blast 
of the breath of Your nostrils. Turn over to Psalm 68, verse 
4. Again, just showing the grammar 
of biblical prophecy uses this type of language to highlight 
God's coming and judgment upon His enemies. Psalm 68, verse 
4. Sing to God, sing praises to 
His name, extol Him who rides on the clouds by His name, Yah, 
and rejoice before Him. Psalm 97, verses 1-6. Psalm 97, verses 1-6. Yahweh reigns. Let the earth 
rejoice. Let the multitude of Isles be 
glad. Clouds and darkness surround Him. Righteousness and justice 
are the foundation of His throne. His lightnings light the world. 
The earth sees and trembles. The mountains melt like wax at 
the presence of the Lord, at the presence of the Lord of the 
whole earth. Notice, the heavens declare His 
righteousness and all the people see His glory. There's two thoughts 
parallel to our passage in Matthew 24. Jesus is seen coming in judgment, 
and it's a manifestation of His power and His glory. And that 
is precisely what we find here. God comes in judgment. The presence 
of the Lord is known. The heavens declare His righteousness, 
and all the people see what? They see His glory. Notice in 
Isaiah 19, something very parallel to what we find Jesus doing in 
the Olivet Discourse. Again, arguing, this coming on 
the clouds language refers, at least in one sense, to the coming 
of God in judgment against pagan nations in the Old Testament. Notice in 19.1 of the prophet 
Isaiah, the burden against Egypt. Behold, the Lord rides on a swift 
cloud and will come into Egypt. And I don't know of any biblical 
interpreter that thinks that God presently, physically entered 
into Egypt. It's the language of prophecy. 
It's apocalyptic. It teaches us something concerning 
God's judgment and righteousness. Yahweh rides on a swift cloud 
and will come into Egypt. The idols of Egypt will totter 
at His presence and the heart of Egypt will melt in its midst. 
Notice that Yahweh does this via historical means. It is through 
Judah. Note verse 17, and the land of 
Judah will be a terror to Egypt. Everyone who makes mention of 
it will be afraid in himself because of the counsel of the 
Lord of hosts which he has determined against it. This judgment in 
Egypt leads certainly to social collapse, economic collapse, 
and political collapse, as the rest of chapter 19 indicates, 
similar to what would happen and befall the nation of the 
Jews in the first century. And then notice the prophet Micah. 
Micah. Hosea, Joel, Amos, Obadiah, Jonah, 
Micah. Just to demonstrate another judgment 
coming of Yahweh that no one interprets to be physical in 
terms of His presence among Egyptians, or in this case, Samaria and 
Judah. Notice in Micah 1, 2, Hear all 
you peoples, listen, O earth, and all that is in it. Let the 
Lord God be a witness against you, the Lord from His holy temple. 
For behold, the Lord is coming out of His place. He will come 
down and tread on the high places of the earth. The mountains will 
melt under Him, and the valleys will split like wax before the 
fire, like waters poured down a steep place. All this for the 
transgression of Jacob and for the sins of the house of Israel. 
What is the transgression of Jacob? Is it not Samaria? And 
what are the high places of Judah? Are they not Jerusalem?" So a 
few passages there to demonstrate the grammar of biblical prophecy. 
When Jesus says, they will see the Son of Man coming on the 
clouds of heaven with power and great glory, these Old Testament 
parallels suggest to us that it doesn't necessarily mean physically. It means He comes in judgment. But there is a reference here 
behind Jesus' words that we need to pay close attention to. And 
that reference is to Daniel 7, 13 and 14. You can turn there. 
Again, looking at this clause, they will see the Son of Man 
coming on the clouds of heaven with power and great glory. Turn 
to Daniel chapter 7. Specifically verses 13 and 14. I was watching in the night visions, 
and behold, one like the Son of Man. That's important because 
he's just described four beastly kingdoms. In fact, he tells us 
these are kings. These are men that rule on the 
earth. But he likens each one of them, 
or parallels each one of them, or uses the grammar of biblical 
prophecy to identify them in their beastly character. Nobody 
takes this description of these kings and says, wow, this is 
actually a half-leopard, half-bird type. No, no, it's the language 
of biblical prophecy. It's apocalyptic, it's demonstrating 
something. So you've got these four beastly 
kings, and then in verse 13, "...behold, one like the Son 
of Man." The contrast is stark between the beasts and the man, 
and he's one like the Son of Man. He is a man, to be sure, 
but he's like the Son of Man in the sense that he's also deity, 
and the very language ascribed to him in this particular passage 
highlights that. You'll note very often that Jesus 
uses this identifier for himself in the New Testament, not least 
of which is our text. He refers to himself as the Son 
of Man. You need to understand what he's 
doing when he uses that language. There, interestingly enough, 
he's not highlighting his humanity. You would think Son of Man indicates 
his humanity, and Son of God must indicate his deity. I think it's the other way around. 
In Luke 3, Jesus is called the Son of God. And the specific 
point is to demonstrate His humanity having gone all the way back 
through the line of David and even ultimately to Adam. It's 
the Son of Man that He takes upon His lips to ascribe to Himself 
deity, power, glory, majesty. Well, the origin of this particular 
phrase, as Christ uses it upon His lips for His own identification, 
is here in Daniel 7, 13 and 14. But notice, Sounds just like 
2430, doesn't it? Everybody with me? Wake up, take 
a moment to get a deep breath. Spurgeon's right. The next best 
thing to the Holy Spirit and the heart is oxygen in the brain. 
So take a deep breath and gird up the loins of your heart or 
minds so that you can see. Again, you may disagree with 
me at the end, but I'd like for you to see why it is that I argue 
thus. Now notice, it's the same language 
employed by the Lord Christ to identify His coming in judgment 
at that particular time. And this is what you need to 
appreciate. I was watching in the night visions, and behold, 
one like the Son of Man, coming with the clouds of heaven. Now 
note the direction. He came, where? To the Ancient 
of Days. I think we oftentimes assume 
that 7.13 means He came from the Ancient of Days. And we import 
that idea into Matthew 24.30. If we believe that 7.13 in Daniel 
means that He came from the Ancient of Days, then it undergirds that 
interpretation that 24.30 is a physical coming. But that's 
not the direction in 7.13. He comes to the Ancient of Days. He comes to the Father. 7, 13, 
and 14 is an ascension text. It's what happens after Jesus 
dies. And Jesus is raised the third 
day, and then Jesus ascends on high. He goes into the presence 
here of the one identified as the Ancient of Days, the Father. 
He goes to the Ancient of Days, and then what happens? And then 
the kingdom is given to Him. It is not the case that he comes 
from the Ancient of Days in order to do this particular judgment. 
It is the case that he has come to the Ancient of Days, has been 
given this kingdom, and now is executing judgment and vengeance 
upon those who would break the covenant. That's the movement. Calvin says, this, in my judgment, 
ought to be explained of Christ's ascension. For He then commences 
His reign, as we see in numberless passes of Scripture. Don't we? Isn't that the pattern in the 
New Testament? What happens in Acts chapter 2? God made this 
Jesus, whom you crucified, both Lord and Christ. He is established 
at the right hand of the Father. He is sitting on the throne of 
David, according to Peter in Acts chapter 2. What about Philippians 
chapter 2? He has given Him a name which 
is above every name, that at the name of Jesus every knee 
shall bow and every tongue will confess that He is Lord. What 
about Ephesians chapter 1? God was pleased with the work 
of the Father, so He exalted Him to His right hand. He gave 
Him this dominion, He gave Him this power. We're not waiting 
for Jesus to take the throne. Jesus took the throne upon His 
ascension. Pastor Porter read it. How does John identify Jesus 
in Revelation 1? He is present active indicative, 
present tense. He is the ruler over the kings 
of the earth. You look at political events 
in our day, you look at the political upheavals, you look at the movements 
and the shakings and the doings, and oftentimes believers can 
get very discouraged. And I'm going to confess, it 
is discouraging. There are things that you see 
that blow your mind. Instead of truth and integrity 
and honestness, you know, you learn from Wikilinks that you 
can't trust anything. But you know what? At the end 
of the day, for the believer, Jesus is over it. For the believer, 
Christ is enthroned on high. For the believer, Christ has 
been given universal dominion and empire. For the believer, 
Christ should steady the soul. And Daniel 7, 13, and 14 tell 
us that. The same language employed by 
our Lord. He is coming with the clouds 
of heaven. He came to the ancient of days, and they brought Him 
near before Him. So when Jesus ascends on high, 
after having died, and after having been raised, note what 
happens. He ascends to the Father, And 
then verse 14, Then 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 the one which shall be destroyed. So the Danielic Son of Man lay 
behind Jesus' words in Matthew 24 at verse 30. And then before 
we move on, we ought to appreciate a couple of New Testament references 
that indicate that every time it says that Jesus is coming, 
it doesn't necessarily mean physically. We've seen several in Matthew's 
Gospel. Notice in Matthew chapter 10. Matthew chapter 10. This is encouragement and instruction 
concerning the Jewish mission. And Jesus tells them, very specifically, 
that they will suffer persecution. In fact, there are similarities 
between this and the first section of this Olivet Discourse. Notice 
in 10.22, you will be hated by all for my name's sake, but he 
who endures to the end will be saved. When they persecute you 
in this city, flee to another. For assuredly, I say to you, 
you will not have gone through the cities of Israel before the 
Son of Man comes. Again, if you understand this 
in the language of coming in judgment upon apostate Israel, 
it makes perfect sense. But why would you tell somebody 
that who would be long dead before the second physical coming? You 
see a similar usage in Matthew 16, 28. Assuredly, I say to you, 
there are some standing here who shall not taste death till 
they see the Son of Man coming in His kingdom." A very cryptic 
and odd message if it meant the second physical coming. Of course 
they'd all be dead. And it doesn't refer to the transfiguration, 
as some would argue. I suppose, I believe, it refers 
to His coming in His kingdom as evidenced by the destruction 
of Jerusalem. One other text. We see ours, 
but then notice in 2664. 2664. The NIV and the ESV are 
to be commended here, because the new King James renders a 
particular word, or two words, as sort of indefinite. Notice in 64, Jesus said to him, 
it is as you said. Nevertheless, I say to you, hereafter. Now that's really undefined. Hereafter could be tomorrow, 
or it could be in 2,000 years. But the NIV and the ESV get it 
right. It's from now on. Look at the language Jesus is 
using. It's that Daniel 7.13, isn't it? It's that Daniel 7.13 
language. What's happening? is under investigation. Jesus is being scrutinized by 
an earthly tribunal. Jesus is being treated like a 
criminal. Jesus says the tables are going 
to turn. Things are going to be different. 
It is as you said, nevertheless I say to you, from now on you, 
plural, Not them in the 21st century, but you, plural, the 
high priests, the religious leaders, those apostates who rejected 
Jesus, who in this context, instead of saying, bring Him to us that 
we may worship, they say, away with Him, away with Him, crucify 
Him. Sometimes persons say, well, 
this preterist interpretation comes down a bit hard on the 
Jews. Well, you have to understand, 
They did not receive the Messiah. They cut Him off. They said, 
give us Barabbas. Do you know that Barabbas was 
a notorious criminal? Barabbas was like asking for 
one of the worst persons in society. Let him go! Well, what should 
I do with this Jesus of Nazareth? Away with him! Away with him! 
Crucify him! They invoke the curse of God 
upon themselves when they say, let his blood be on us and our 
children. Jesus says the table in this 
tribunal is going to change. From now on you will see the 
Son of Man sitting at the right hand of the power and coming 
on the clouds of heaven. Not in the physical second coming 
sense, but in the Danielic judgment sense. The reality that as Yah 
rides upon the cloud and comes into Egypt to totter her idols, 
so Christ, through the historical means of the Roman armies, will 
destroy this apostate nation who has rejected the One that 
was sent to them. Now, I don't believe that anti-Semitism 
is warranted. We ought not to hate anybody. 
I'm not suggesting that we hold every Jew presently guilty or 
culpable for what happened in the first century. But if we 
understand the text of Scripture and the nature of biblical prophecy 
and the way that they had violated the God of Israel, the way they 
broke the covenant, this finishes their story. So that when this 
happens, they enter into the rank and file of every other 
nation and may come to Israel's Messiah, through faith and repentance. It's not because they're Jews 
that they are included in the new covenant promises. It is 
if they believe the gospel and repent. And then in the book 
of Revelation, Jesus threatens to come to churches to bring 
judgment. You can look up those later. 
I don't want to bog us down. Revelation 2.5, 2.16, 3.11, and 
3.20. Behold, I stand at the door and knock. If anyone opens up to me, what 
will he do? He will come and dine with Him. Do we immediately 
conclude that that means the second physical coming? No, it's 
spiritual. It's communion with our Savior. 
It's the blessing of intimacy with our Lord. Just like the 
coming envisaged in Matthew 24.30 is not the second physical, it 
is a judgment coming upon Israel using the grammar of biblical 
prophecy employed in the Old Testament prophets and throughout. 
So in going back to 2430, coming in view is not second physical, 
but a coming in judgment by the vindicated Lord. His judgment 
wrought upon Jerusalem and its temple would demonstrate that 
Christ was in the right hand of God, or at the right hand 
of God, where He must reign till all of His enemies are made His 
footstool. This would be the display of His power and glory. 
This would be the display of His power and glory. That's what 
He says specifically in 2430. And they will see the Son of 
Man coming on the clouds of heaven with power and great glory. Now 
let me ask you, what's the first order of business when the king 
takes his throne? What's the first order of business 
when the king takes his throne? It's to gather his subjects! 
It's to gather his people! If verse 30 in Matthew 24 corresponds 
to Daniel 7.13, then verse 31 corresponds to Daniel 7.14. He's ascended. He's enthroned. Dominion and power and authority 
and rule are given to him. Now what does he do? That's verse 
31. He calls his elect. Notice. and He will send His angels with 
the great sound of a trumpet, and they will gather together 
His elect from the four winds, from one end of heaven to the 
other." No, it's the Lord who sends these angels. The Lord 
Jesus, right? Isn't that what's in view in 
Daniel 7, 13, and 14? He comes to the Ancient of Days, 
dominion is given to Him, and now we would expect that He is 
the authorized representative of all things kingdom, and it 
would be Him that sends forth the angels. This is what we see 
at the end of Matthew's Gospel in Matthew 28. Go therefore and 
make disciples of all the nations. Christ is king over the messianic 
reign, over the messianic kingdom. And this is precisely what we'd 
expect. Now the angels here, again, I 
think we bring our presuppositions to bear on Bible texts. I don't 
think it's wrong to suggest that some people take what they believe 
713 and Daniel is teaching, that it's a coming from God to judge, 
and we impose that on 2430. But I think, and I didn't do 
any gymnastics, and it really is what it says, he came to the 
Ancient of Days. It's crystal clear in Daniel 
713. He didn't come from the Ancient of Days, but angels. What do you think when I say 
angels? These sort of heads with wings 
that strum harps and float around on clouds, right? Isn't that 
what an angel is? Spirit beings that serve the 
church and serve people and help and do wonderful things. The 
word angel can be translated messenger. It's not always that 
spirit being. Do you know that John the Baptist 
in Matthew 11 is called the messenger of the covenant? Literally, the 
angel of the covenant. Angels aren't always disembodied 
spirits. They're not always those cherub 
little things that stroke harps and float on clouds. They're 
men, at times, operating under Christ to do His bidding, functioning 
as messengers. Have you ever considered the 
way each of the letters to the seven churches in Asia Minor 
start off? Right to the angel of the church 
of Ephesus. Does that mean the disembodied 
spirit that somehow is connected with Ephesus? No, it's the pastor, 
the elder, or the group of elders. It's the messenger of the church 
that was expected to take these letters written by John under 
the inspiration of the spirit, and that messenger of the church, 
that angel of the church, would stand behind whatever they used 
for a pulpit, and they would read those letters to the people 
of God. Angel doesn't always mean this 
otherworldly spirit being. The word means messenger. And 
what I submit is that Christ here has in view that when He 
ascends the throne, there's not only judgment and vengeance upon 
His enemies, but there's blessing and hope and salvation for His 
people. That's the language employed. Now, the sound of a trumpet is 
oftentimes used to signal a theophany. That's a manifestation of God. 
It's also used in Isaiah 27, 13 to call Jewish exiles to return 
to the land. You see, he's using biblical 
grammar. He's using the grammar of prophecy. 
Nobody would have been blown away, no pun intended, by this 
reference to the trumpet. They would have understood that 
trumpets signify theophany. Certainly when Christ comes in 
judgment, it's a manifestation that an appearance of the Son 
of Man is in heaven. The ophany would be consistent, 
but as well the sounding of the trumpet to call forth exiles 
back to the land. The sound of the trumpet marks 
the day of the Lord in Joel 2, which this is a day of the Lord 
coming in judgment. The sound of a trumpet also is 
indicative of the coronation of kings. In 1 Kings 1.34, there's 
a trumpet blown when Solomon is crowned as the king in Israel. Again, it's just so riddled with 
Old Testament language or illusion or concept that I do not believe 
for a moment that Jesus' disciples would have missed it. I really 
think they would have fully understood exactly what He was saying. They 
were familiar with the coming of Yahweh, judgment passages 
upon clouds. This was not cryptic to them. 
This was an answer to their very specific questions. What would 
we make of a Lord whose disciples ask Him a certain couple questions 
and He confuses them, or He confounds them, or He gives them answers 
that are more appropriate for, you know, somebody in the 21st 
century? We don't expect that from our 
Lord. We expect answers to questions, and that is precisely what we 
find in this Olivet Discourse. Zechariah 9.14, another passage 
that is used in conjunction with the trumpet blown. It says, Yahweh 
will be seen over them and that He will blow the trumpet to signal 
the deliverance of His people. Again, it's Old Testament language 
applied to a new covenant reality that when the Son of Man is enthroned 
at the right hand of God Most High, it not only spells out 
judgment and destruction and vengeance for the breakers of 
the covenant, but it spells out blessing and inclusion and joy 
and salvation for His elect wherever they are gathered. Notice, He 
will send His angels with the great sound of a trumpet and 
they will gather together His elect from the four winds from 
one end of heaven to the other. The Ascended Lord sends His messengers 
to call sinners to repentance and faith. You certainly ought 
to hear the echo when we get to Matthew 28. He says, See, 
in our passage we move from the tribes of the land a judgment localized in Jerusalem, 
first century. Now we've moved to the comprehensive 
expansion of the gospel of the kingdom. He will gather together 
his elect from the four winds, from one end of heaven to the 
other. R.T. Frantz says, the sequel 
to the enthronement of the son of man as king is the gathering 
of the subjects of his kingdom, his chosen people. So next time, 
again, you may go home and say, you know, he's out to lunch. 
But next time you read Daniel 7, 13 and 14, consider what Jesus 
is saying here in Matthew 24, 30 and 31. I believe the correspondence 
is Specific, I think it's explicit, 
and I think that's what our Lord intended, and I'm certain, at 
least I think, that's not a good thing, I'm certainly, I certainly 
think that the disciples would have understand it in like manner. And just before we move to the 
end of our discussion this morning, or our sermon this morning, there's 
Old Testament background here too. Psalm 107, 1-3, O give thanks 
to Yahweh, for He is good, His mercy endures forever. Let the 
redeemed of Yahweh say so, whom He has redeemed from the hand 
of the enemy and gathered out of the lands, from the east and 
from the west, from the north and from the south. The Old Testament 
background of God gathering His people from their exile is in 
the book of Deuteronomy, Isaiah, several times the book of Jeremiah, 
Ezekiel, Zechariah too. This is Old Testament language 
applied to a new covenant reality in the mouth of the prophet Christ, 
who is doing what He is doing to communicate to them the truth. 
And note the contrast. Verse 28 tells us, in the siege 
of Jerusalem, my argument there was, for wherever the carcass 
is, there the eagles will be gathered together. The argument 
is twofold. The carcass is apostate Israel, 
and the eagles could be a reference to the Roman ensigns. They carried 
eagles on their flagpoles, and they were idolatrous in nature, 
and they were offensive to people. But here you've got the Roman 
incense descended upon these carcasses, but as well in Deuteronomy 
28. It's a signal of the covenant 
curse that the vultures, the eagles, will destroy or will 
eat the flesh of those who die in judgment. But there is a contrast 
here. Wherever the carcass is, there 
the eagles will be gathered together. But in terms of Christ's throne, 
Christ's rule, Christ's reign over His church, Apostate Israel 
is a carcass, and the eagles gather to it. The elect are gathered 
by the ascended Lord through the preaching of the Christian 
gospel. Well, therein concludes this 
portion of the Olivet Discourse. God willing, we'll take up verses 
32 to 35 next week. But I would submit, in closing, 
that the way that we've approached this particular passage in terms 
of interpretation, it deals with the larger context. It's no accident 
that we began making these emphases in Matthew 21. I mean, remember 
what happens in Matthew 21? I know it's been a long time 
ago. He comes into Jerusalem, he comes into the capital city, 
and they reject him. As Pastor Porter read this morning, 
he curses the fig tree. The fig tree there is symbolic 
of Israel. He says, no fruit will ever grow 
on you again. He immediately enters into the 
temple complex on the Tuesday of the Passion Week, and he's 
hit by the religious leaders. By what authority do you do what 
you're doing? And he puts them on the horns 
of a dilemma very successfully. And then he tells three parables, 
and one of the recurring emphases in each of these three parables 
is judgment. Is that accidental? Judgment 
upon the people to whom he's speaking. It's not accidental. 
We get to chapter 22, and what we find is direct confrontation. 
They come to him, trying to trip him up, trying to ask him questions 
that will seek to expose him as a fraud, and he handles them 
readily and capably. And then in 23, what does he 
do? He warns his disciples and he warns the multitudes against 
associating with these religious leaders. Insofar as they teach 
the truth, do it. If they tell you what the Law 
of Moses says accurately, then you are duty-bound to do it. 
But don't do as they do. And then what happens in 23.13 
to the end of the chapter? Woe to you, scribes and Pharisees, 
hypocrites! You see, cumulatively, by the 
time we get to the all of that discourse, which incidentally, 
these things going on in the temple happen on the Tuesday 
day, and Tuesday evening is the all of that discourse. What other 
thing could he possibly be talking about? What new reality, what 
new event, the immediately of verse 29 connects us inextricably 
to the great tribulation of 15 to 20. The this generation in 
verse 34, all these things will take place in this generation. 
I think this interpretation makes heads or tails out of the parable 
of the fig tree. Notice specifically in verses 
32 and 33. We'll see this next week in detail. 
But learn this parable from the fig tree. When its branch has 
already become tender and puts forth leaves, you know that summer 
is near. So you also, when you see what? All these things. Some might argue and say, well, 
it's just that relative to the destruction of Jerusalem. But 
he doesn't say that. He says all these things. And 
I would say if 29 to 31 deal with the second physical coming, 
then what need we of the parable or the lesson of the fig tree? 
Why this cryptic suggestion that we need help to interpret these 
things if Christ is present? It's dealing with a spiritual 
coming in judgment. And the fig tree is essential 
and necessary for these people so that they can rightly interpret 
the signs of the times and flee Judea when the Romans come. It just makes sense of the passage. It makes sense of the textual 
flow. There's no textual indicator 
that says this is this, and this is that, this is that, and this 
is this. It is all up to 34 where He says 
decisively, He says declaratively, assuredly. This is an amen statement. I say to you, this generation 
will by no means pass away till all these things take place. 
We'll see next week. that every time this generation 
is employed by Matthew, it means the people to whom Jesus is speaking. Some suggest this generation 
means race. The Jewish people will always 
be there. You're going to run into big 
troubles in Acts chapter 2 if you define Genos as race, because 
Peter tells them to be saved from this crooked and perverse 
Generation, not race. It's not saying every single 
Jew is crooked and perverse. He is saying, be safe from this 
crooked and perverse generation. This generation that despised 
and rejected the Messiah that was sent to them. It deals with 
the context. It deals with the declarative 
statement of Jesus. Assuredly, I say to you, not 
one stone shall be left here upon another that shall not be 
thrown down. He's talking about the then standing 
temple. They ask questions about the then standing temple. Jesus 
answers about the then standing temple. It takes the passage 
as it is given. Secondly, I hope we have seen 
the theological significance of the Olivet Discourse. The 
great epic calamity involved in the destruction of Jerusalem 
in A.D. 70 wasn't body count. Persons say, and rightly, there 
were more people killed in this particular war. There were more 
people killed in this particular war. The Jews have suffered wherever 
they've been and whatever they've done. They've lost more people 
than at the siege of Jerusalem in A.D. 70. It is not in the 
first place body count. It is the transformation of covenant. It's Matthew 21.43. I say to you, the kingdom of 
God is being taken from you and given to a nation that will bear 
the fruits of it." It's the covenant that's in view. It's the magnitude 
of the covenant transition. As well, transfer the kingdom, 
21-43, the fulfillment of all things which are written. Luke 
21 tells us, these are the days of vengeance so that all things 
written may be fulfilled. What all things? God would be 
unfaithful if He didn't bring to bear those curses of the covenant 
upon a people who deserve them. Leviticus 26 and Deuteronomy 
28 were binding for this people, and when they rejected the very 
Messiah sent to them, they reaped upon themselves the curse of 
the covenant. As well, the vindication of the 
Son of Man, verse 30. As well, the calling of the nations 
to repentance and faith in Jesus Christ. And then in terms of 
the practical application of everything we've seen up to this 
point, real practically, what ought we to learn from this passage? First, the necessity to be on 
guard against false teachers. Verses 4, 23 to 26, Jesus highlights 
a warning against false teachers. See, I don't think we value doctrine 
the way we ought to. I don't think we prize truth 
the way we ought to. That's a generality. I'm not 
judging you. Don't go home and cry and say, 
you know, Butler offended me today. It's a general statement 
concerning the church. What do we look for in a church? 
What do we look for in a church? That's decisive to me, brethren. 
If we look for a church where the Word of God is faithfully 
expounded, then I think we do understand the necessity of sound 
doctrine. all over the earth today, all 
over the world today, persons do not endure sound doctrine. We live in days very similar 
to what Paul said in 2 Timothy chapter 4. Timothy preached the 
Word. Why? Because a time will come when they will not endure 
sound doctrine. I mean, people get offended today at the thought 
that Jesus is, you know, what He actually claims to be. Go 
and preach on the exclusivity of Christ alone for salvation. 
Outside of a church, say like this, I'm very thankful for this 
church. I really praise God that there's no inhibition. I can 
say Jesus is the only way for salvation. You can't do that 
in some places. People get upset. People get 
offended. You can't say anything that will 
make me feel bad. I'm not suggesting we should 
try to make people feel bad, but if the truth offends, then 
blessed be the offense, because maybe it will bring sinners to 
an end of themselves and a hope in Jesus Christ the Lord. We 
need to guard against false teachers. We need to guard against carnal 
anxiety. Do it 24-6, doesn't Jesus say, 
in those sort of precursors, those signs or those things that 
aren't yet the end. He says, and you will hear of 
wars and rumors of wars, see that you are not trouble. That 
doesn't mean we cannot be concerned and we ought not to pray for 
kings and governors and all who are in authority. Paul tells 
us we're supposed to do that. We're not supposed to be carnally 
anxious. We're not supposed to freak out. We're not supposed 
to be paralyzed. We're not supposed to hide underneath our beds and 
suck our thumbs and just hope it all passes away. No, Jesus 
says, see that you are not troubled. That's directly related to the 
reality of Daniel 7, 13 and 14. He's at the right hand of the 
Father on high. He is the ruler over the kings 
of the earth. It's because of that that we're 
not troubled. Somebody at work says, wow, you 
seem to be a calm fellow or a calm lady. That's because Jesus is 
on the throne. Why do you pull your miserable 
self out of bed some mornings? It's because Jesus is on the 
throne, right? Isn't that what puts the spring 
in the step of the believer? It is this Daniel 7, 13, and 
14 reality, that He's come to the Ancient of Days, the kingdom 
and dominion has been given to Him, and by His grace He's conquered 
me and gathered me to Himself. Yeah, I'm troubled by what I 
see, but I'm not going to be paralyzed. I'm not going to freak 
out. I'm not going to get to the point where I cannot function. As well, the necessity of perseverance 
in all circumstances. Again, the first part of the 
discourse, Matthew 24, 13. He who endures to the end shall 
be saved. You know what, young men, young women? You know what 
you desperately need? Faithfulness, consistency, endurance. We all want the super gifts. 
We don't want to be Spurgeon, or we want to be Edwards, or 
we want to be Elizabeth Elliott. Don't nobody just want to get 
up and be faithful? And that's what we need. It's 
the church built on. There's precious few Elizabeth 
Elliott's, and Charles Spurgeon's, and Jonathan Edwards', or Calvin's, 
or Luther's. There's precious few of them. 
The rest of us just need to be faithful. Endure to the end. Do what's right, because God's 
commanded it, and by His Spirit, He's enabled compliance. Be faithful, 
be consistent, be persevering, be enduring. It may not be glamorous, 
it may not be romantic, it may not be sensational, but it's 
what our Savior calls us to. It's not fame, but faithfulness 
that Jesus commands. As well, we need to understand, 
I think, biblical eschatology. Very often, and rightly so, this 
passage is marshaled into discussions concerning eschatology, the doctrine 
of the end times, the doctrine of last things. I think the understanding 
of eschatology is important, not so that we're right and can 
show everybody else they're wrong, but it is, in the first place, 
to understand Scripture. shouldn't we be jealous to know 
what the Spirit intended in the Word that He has given by inspiration? 
Isn't it that, you know, the primary emphasis in Bible study? 
And we want to feel good, but you know what? We need to first 
understand what it means in its context relative to the rest 
of Scripture, to understand Scripture, as well to promote holiness. 
Not sensationalism, not fascination, not curiosity, But John, in 1 
John says, everyone who has this hope in him purifies himself 
just as Jesus, just as he is pure. Biblical eschatology ought 
to promote holiness, as well it ought to guard against the 
tendency to make pronouncements concerning the end that are false. Again, I'm not suggesting that 
everybody who disagrees with me falls prey to this, but it 
is the case that it's plagued the church over its many, many 
years that people date set. I mean, we heard Truman a couple 
weeks ago say that Luther in 1522 believed the world was going 
to end. Luther believed in 1522 the world was going to end. By 
the time he got to the 1540s, he realized that, you know what? 
It's probably not going to happen. You know what happened at 999? 
There was this big thing that the world was going to end. You 
all remember Y2K. You know, we all thought that the world was 
going to end there. We had everybody from the church 
over, and right when the hand struck midnight, Doug Lutein 
and I went and flipped the breaker and all the power went off, and 
thought that was a bit of a chuckle there. But there's always this 
last-days madness that I think an understanding of biblical 
eschatology can help, at least, to soften. And then as well, 
it protects the prophetic integrity of the Lord Jesus. One man says, 
as a prophet, Jesus staked his reputation on his prediction 
of the temple's fall within a generation. If and when it fell, he would 
thereby be vindicated. I've mentioned Bertrand Russell, 
and there's others, this generation, they understand that language. 
And they say, Bertrand Russell says that Jesus Christ believed 
that he was going to come back to the people that he was speaking 
to. He didn't come back to the people 
that he was speaking to, so therefore Jesus Christ is a hoax. That was the logic of Bertrand 
Russell. I don't think Bertrand Russell took the time to look 
at verse 29 relative to the fall of kingdoms language of sun, 
moon, and stars in the Old Testament. I don't think he took the time 
to investigate Daniel 7, 13, and 14, and the reality that 
God coming into Egypt is described as coming and being present via 
a cloud. He saw this generation and concluded, 
based on this second physical coming, that since it didn't 
happen, Jesus was a hoax. Brethren, let's not help the 
God-haters by redefining this generation. Let's not help the 
God-haters by minimizing the thrust of an immediately in the 
passage and the way the text of Scripture flows and reads. 
And as well, I think it helps us overall with protecting the 
reputation of the Bible. Not that God needs us to protect 
it, but we certainly ought to give our hand or give our aid 
in terms of protection. Well, as I said earlier, When 
Jesus sits upon the throne, it means blessing. It means salvation. It means inclusion and gathering 
for His elect. But it also means judgment. And 
we certainly do learn this from the great tragedy. I think everybody 
does agree, I hope everybody does agree, that at least in 
part Matthew 24 speaks to the destruction of Jerusalem and 
its temple in AD 70. It was a ghastly, horrific judgment 
that was inflicted at that particular time. It certainly does tip a 
fire or point us forward to that day when Jesus comes again in 
glory to judge the living and the dead. Now you're either with 
him or you're against him. You are either, by grace, being 
gathered through the proclamation of the gospel, or you will be 
cut off. We noted on Wednesday night the 
typical significance of Solomon. That means that Solomon, when 
he sat upon his throne, pointed forward to David's greater son, 
the Lord Jesus Christ. How does Solomon secure his kingdom 
when he occupies the throne? He secures it by obedience to 
the law of God and by eliminating the enemies of the kingdom of 
God. So God Almighty raises up Solomon, installs him upon the 
throne, and one of the means by which he secures his kingdom 
is by eliminating enemies. It's the same thing with reference 
to this greater-than-Solomon. He takes the throne at the right 
hand of the Father, he is given this dominion and universal authority, 
and you are either with him or you are against him. And I submit, 
and I would entreat, and I would implore, and I would encourage 
you to believe to look to Him, to come to Him, to believe on 
Him, and to receive the forgiveness of sins and everlasting life. 
Because what He will do on that day when He comes again to judge 
the living and the dead, it'll be a walk in the park if you 
would have been in the first century AD 70. What Jesus is 
going to do then is not simply cause people to be removed from 
their city, or to die physically, In fact, he alludes to this in 
Matthew 10, 28. Don't fear those who can kill the body only, and 
then can do nothing else, but fear Him. And in the context, 
I think he's speaking about himself. Fear Him who is able to kill 
both body and soul in hell. Do not die. Do not perish. Do not give up hope, but rather, 
by the grace of God, come to Jesus. Believe on Jesus, and 
you will be saved. Well, let us pray. Father, we 
thank You for the Word of God, and we thank You for the fact 
that Christ does save to the uttermost all who draw nigh unto 
God through Him. I pray that You'd open hearts 
and eyes and minds to the truth today, not the truth of a particular 
prophetic interpretation, but the truth that Jesus lived and 
He died and He rose again, and all who look to Him in faith 
will have everlasting life. Go with us now, we pray, and 
we ask through Jesus Christ our Lord. Amen.