Matthew 24:36, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”
This verse is often taken out of context, misinterpreted, and applied to the wrong coming.
The context of Matt. 24 is the signs of tribulation and the second coming. Jesus tells them the birth pains that will precede His coming [vv. 4-29], with the sign of the Son of Man in heaven [v. 30]. So “That day” refers to v. 30, the second coming.
The general time period of his second coming will be known but not the precise day and hour [24:42, 44, 50; 25:13]. We can know the days but not the day.
v. 36b: “no, not the angels in heaven, but my Father only.”
God has chosen not to reveal to angels the exact day and hour of his second coming.
Not even the Son knew when Jesus spoke these words and neither anytime in his earthly ministry. Though fully God and man, Jesus voluntarily restricted the use of certain divine attributes when he became flesh.
Phil. 2:6, “Who, being in the form of God, thought it not robbery to be equal with God: (7) But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:” MacArthur says in his commentary…
“Made Himself of no reputation. “ This is more clearly translated "emptied Himself." This refers to the doctrine of Christ's self-emptying in His incarnation. This was a self-renunciation, not an emptying Himself of deity nor an exchange of deity for humanity Jesus did, however, renounce or set aside His privileges in several areas:
(1) heavenly glory—while on earth He gave up the glory of a face-to-face relationship with God and the continuous outward display and personal enjoyment of that glory;
(2) independent authority—during His incarnation Christ completely submitted Himself to the will of His Father;
(3) divine prerogatives—He set aside the voluntary display of His divine attributes and submitted Himself to the Spirit's direction;
(4) eternal riches—while on earth Christ was poor and owned very little; and
(5) a favorable relationship with God—He felt the Father's wrath for human sin while on the cross.
During Christ’s time on earth he did not know the precise day and time He would return to earth at his second coming. The Father alone knew.
Jesus regained full knowledge after the resurrection as implied in Scripture.
Matthew 28:18, “And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.”
Acts 1:7, “And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.”
Note that after his resurrection, Jesus did not mention his lack of knowledge of that day and hour as he did in Matt. 24:36.
A second view is that Jesus is speaking from human knowledge not divine omniscience.
Thursday, May 31, 2012
Wednesday, May 23, 2012
Why Did Judas Betray Jesus?
1. Though one of the twelve, Judas was not a believer [Acts 1:25; John 6:64; 17:12].
2. Judas never called Jesus “Messiah” or “Lord.” He called him “Rabbi.”
3. Judas is always mentioned last in the lists of the apostles in the gospels.
4. The only recorded dialogue between Jesus and Judas is words of rebuke.
5. Judas was consumed with greed.
6. He may have tried to force Jesus to overthrown Rome and set up his kingdom.
7. Though predicted, Judas was responsible for his choice.
2. Judas never called Jesus “Messiah” or “Lord.” He called him “Rabbi.”
3. Judas is always mentioned last in the lists of the apostles in the gospels.
4. The only recorded dialogue between Jesus and Judas is words of rebuke.
5. Judas was consumed with greed.
6. He may have tried to force Jesus to overthrown Rome and set up his kingdom.
7. Though predicted, Judas was responsible for his choice.
Friday, May 18, 2012
Hebrews 13:8
Hebrews 13:8, "Jesus Christ the same yesterday, and today, and forever."
The verse is often used by Charismatics, Pentecostals, and the Word Faith movement to defend miracles and healings today. They say that Jesus is the same today as he was then and the faith healers and new revelation are for today. If anyone questions this, they question the person and work of Christ.
Is this what this verse really teaches? Let the Scripture speak!
The context is closing relationships among believers. In v.7 the writer remind the Hebrews of faithful leaders within the church. Faithful leaders are to rule, speak the Word of God and establish a faithful pattern of faith for others to follow.
In v. 9 he warns the Hebrews of not being carried away by false teachings contrary to God's Word.
So what does v. 8 mean in this context? Jesus is our ultimate example of faith. He was faithful while on earth [yesterday] and now as our High Priest [today]. He has secured our salvation forever. He is the same faithful Jesus in esssence and character.
Though human leaders have much to offer, we must keep our eyes on Christ, our ultimate leader. Unlike any human leaders, he will never change. Christ has been and will be the same forever. In a changing world we can trust our unchanging Lord.
Rev. 1:4 calls Him, "Which is, and which was, and which is to come."
The verse is often used by Charismatics, Pentecostals, and the Word Faith movement to defend miracles and healings today. They say that Jesus is the same today as he was then and the faith healers and new revelation are for today. If anyone questions this, they question the person and work of Christ.
Is this what this verse really teaches? Let the Scripture speak!
The context is closing relationships among believers. In v.7 the writer remind the Hebrews of faithful leaders within the church. Faithful leaders are to rule, speak the Word of God and establish a faithful pattern of faith for others to follow.
In v. 9 he warns the Hebrews of not being carried away by false teachings contrary to God's Word.
So what does v. 8 mean in this context? Jesus is our ultimate example of faith. He was faithful while on earth [yesterday] and now as our High Priest [today]. He has secured our salvation forever. He is the same faithful Jesus in esssence and character.
Though human leaders have much to offer, we must keep our eyes on Christ, our ultimate leader. Unlike any human leaders, he will never change. Christ has been and will be the same forever. In a changing world we can trust our unchanging Lord.
Rev. 1:4 calls Him, "Which is, and which was, and which is to come."
Tuesday, May 15, 2012
Revelation 3:20
"Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come into him, and sup with him, and he with me."
This verse is often used to say that Christ is knocking on the individual's heart and if anyone will open their hearts door, Jesus will come in [salvation]. Problem is, we can't open a dead heart.
Is this the right interpretation? Let's find out as we let the Scripture speak.
Context is King:
Christ is writing to the seventh church of Revelation, the Laodicean church. Seven historical and contemporary churches. That is, they actually exsited in that time and have a prevailing trait of churches today.
The Laodiceans church was the church that thought they had everything they needed and did not need Christ [v. 17].
In otherwords, Christ is on the outside looking in and seeking to get into the church. This not an appeal to the lost, but the professing church.
This Laodicean church is the professing liberal church of our day that functions without the head of the church and the Holy Spirit. They have left the Doctrine of Christ and have become a worldly church without Christ at the center.
I personally believe the faithful church at Philadelphia [3:7-13] is the rapture church. Laodicea is the liberal church left behind. This faithful church is the one who is raptured and taken out before the seven year period of tribulation [3:10].
This verse is often used to say that Christ is knocking on the individual's heart and if anyone will open their hearts door, Jesus will come in [salvation]. Problem is, we can't open a dead heart.
Is this the right interpretation? Let's find out as we let the Scripture speak.
Context is King:
Christ is writing to the seventh church of Revelation, the Laodicean church. Seven historical and contemporary churches. That is, they actually exsited in that time and have a prevailing trait of churches today.
The Laodiceans church was the church that thought they had everything they needed and did not need Christ [v. 17].
In otherwords, Christ is on the outside looking in and seeking to get into the church. This not an appeal to the lost, but the professing church.
This Laodicean church is the professing liberal church of our day that functions without the head of the church and the Holy Spirit. They have left the Doctrine of Christ and have become a worldly church without Christ at the center.
I personally believe the faithful church at Philadelphia [3:7-13] is the rapture church. Laodicea is the liberal church left behind. This faithful church is the one who is raptured and taken out before the seven year period of tribulation [3:10].
Sunday, April 29, 2012
The Gospel of the Kingdom
Matthew 24:14, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."
Many say that the preaching of the gospel will go to the whole world and then Jesus will come. We know that in Matt. 24 we have the signs of the coming tribulation and the second coming at the end of the tribulation for the kingdom. We see the shadows now in the church age but the substance will come in the tribulation age after the rapture. Because we see the shadows getting shorter, we know the rapture is near.
What is this preaching of the kingdom? Let the Scripture speak.
1. The Shadows in the Church Age. In the church age the gospel is to be taken to the whole world [Acts 1:8; Matt. 28:19], but it is not a requirement for the rapture or the Lord’s second coming. Let me qualify that by a question.
What is the gospel of the kingdom? [v. 14].
It is the end-time message of the imminence of Christ’s coming kingdom. In the church age we proclaim the gospel of grace or salvation, in the tribulation the message will be the coming 1,000 reign of Christ in his promised literal kingdom. The Gospel of the kingdom is used 3x in the gospels and 2x by John in reference to the kingdom or millennial reign. It is never used in the epistles in regard to the gospel of salvation by grace.
2. The Substance in the Tribulation. We have the two great witnesses in the tribulation after the church is taken out [Rev. 11], and the sealed 144,000 witnesses [Rev. 7, 14].
The angel of Rev. 14:6-7, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, (7) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.”
In Rev. 14:6-7 we have the fulfillment of Matt. 24:14.
Many say that the preaching of the gospel will go to the whole world and then Jesus will come. We know that in Matt. 24 we have the signs of the coming tribulation and the second coming at the end of the tribulation for the kingdom. We see the shadows now in the church age but the substance will come in the tribulation age after the rapture. Because we see the shadows getting shorter, we know the rapture is near.
What is this preaching of the kingdom? Let the Scripture speak.
1. The Shadows in the Church Age. In the church age the gospel is to be taken to the whole world [Acts 1:8; Matt. 28:19], but it is not a requirement for the rapture or the Lord’s second coming. Let me qualify that by a question.
What is the gospel of the kingdom? [v. 14].
It is the end-time message of the imminence of Christ’s coming kingdom. In the church age we proclaim the gospel of grace or salvation, in the tribulation the message will be the coming 1,000 reign of Christ in his promised literal kingdom. The Gospel of the kingdom is used 3x in the gospels and 2x by John in reference to the kingdom or millennial reign. It is never used in the epistles in regard to the gospel of salvation by grace.
2. The Substance in the Tribulation. We have the two great witnesses in the tribulation after the church is taken out [Rev. 11], and the sealed 144,000 witnesses [Rev. 7, 14].
The angel of Rev. 14:6-7, “And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, (7) Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.”
In Rev. 14:6-7 we have the fulfillment of Matt. 24:14.
Tuesday, April 17, 2012
A Citizen of Heaven and Follower of Christ
This is a good read from Phil Johnson on his Pyromaniacs Blog
1. We are pilgrims, not tourists. We are exiles and explorers—not day trippers or vacationers. We're supposed to be ascending like first-century pilgrims on their way to a feast in Jerusalem, not wandering like the Old Testament Israelites in the wilderness.
2. We are disciples, not academics. We are working apprentices, not merely auditors of a course where we're free to skip the exams. We are interns who are responsible to put what we learn into practice; we're not imbibing information recreationally for the sake of accumulating hypothetical knowledge. Our discipleship is a vocation, not a hobby.
3. We are servants, not superstars. We're members of the church—and it's a community, not a resort. We're here to serve, not to be served. We're motivated by our concern for God's glory, not our own comfort. Our ministry is for the sake of others, not self. We're ambassadors in a foreign land, bringing a message of good news to the weary, wounded, and guilty souls who live there, offering them refuge on higher ground—and inviting them to join us on the walk to our home.
1. We are pilgrims, not tourists. We are exiles and explorers—not day trippers or vacationers. We're supposed to be ascending like first-century pilgrims on their way to a feast in Jerusalem, not wandering like the Old Testament Israelites in the wilderness.
2. We are disciples, not academics. We are working apprentices, not merely auditors of a course where we're free to skip the exams. We are interns who are responsible to put what we learn into practice; we're not imbibing information recreationally for the sake of accumulating hypothetical knowledge. Our discipleship is a vocation, not a hobby.
3. We are servants, not superstars. We're members of the church—and it's a community, not a resort. We're here to serve, not to be served. We're motivated by our concern for God's glory, not our own comfort. Our ministry is for the sake of others, not self. We're ambassadors in a foreign land, bringing a message of good news to the weary, wounded, and guilty souls who live there, offering them refuge on higher ground—and inviting them to join us on the walk to our home.
Friday, April 13, 2012
The Churches Greatest Enemies
The most dangerous adversaries of biblical truth today are not government policies that undermine our values; not secular beliefs that attack our confessions of faith; not even atheists who deny our God.
It's my conviction that the worst, most persistent hindrances to the advance of the gospel today are worldly churches and hireling shepherds who trivialize Christianity.
This is not a new problem, and it's no exaggeration to portray such people as enemies of the gospel. There were men just like that vying for influence even in apostolic times—in the very earliest churches. In Philippians 3:18-19, the apostle Paul wrote: "For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ."
One of the chief characteristics the New Testament cites about these enemies of the cross—enemies of authentic grace—was that they "set their minds on earthly things" (Philippians 3:19). They "pervert[ed] the grace of our God into sensuality" (Jude 4). They twisted the idea of Christian liberty into an opportunity to gratify the flesh. They "[used their] freedom as a cover-up for evil" (1 Peter 2:16). In short, they were carnal, worldly men, who twisted the idea of Christian liberty into an excuse for self-indulgence.
In the process, they trivialized the cross, corrupted the idea of grace, and perverted the gospel. None of the apostles were squeamish when it came to calling them out- Phil Johnson
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