by Ptr. Art Calaguas
Shalom.
After coming off the Holy Week observance, we continue with the Olivet Discourse in the Gospel of Matthew.
We had earlier seen that the verses of the Olivet Discourse found in Matthew 24:4-14; Mark 13:5-13; and Luke 21:8-24 match up quite well and parallel each other regarding the sequence of eschatological events and its themes of witness and testimony for the Lord Jesus; deep divisions even in families, friends and neighbors; betrayal, punishments, tribulation and even death; perseverance or endurance to the very end and assured salvation; and the proclamation of the good news/gospel to all the nations before the end.
We also saw that certain groups of verses in Matthew/Mark/Luke also lined up with corresponding verses in Revelation 6:1-8. What needs to be said is that Matthew 24:9-14 and its parallels in Mark 13:9-13 (with some variations in verse content and order) and Luke 21:12-19 (also with some variations in verse content and order) also match up with Revelation 6:9-11. We can show these parallels in the following table:
| Matthew | Mark | Luke | Revelation |
| 24:9-14 | 13:9-13 | 21:12-19 | 6:9-11. |
This part of Revelation 6 is about the breaking open of the 5th seal of the scroll of God’s judgment (after the 4 horsemen are let loose on different colored horses). In Revelation 6:9-11 the martyrs of faith cry out to God for justice and ask how long they have to wait for God to avenge their blood. They are given white robes (signifying victory/salvation) and it was said to them to rest (from ἀναπαύω, “anapauó” meaning a pause/rest after a task is finished; same verb used by our Lord in Matthew 11:28, when he asks all those weary and heavy-laden and he will give them rest; cf. Jeremiah 6:16 and 31:25) for a little time. How much time? Revelation 6:11 says until the time of completion (from πληρόω, “pléroó” meaning fulfillment, completion) when their fellow servants and brothers about to be killed would join them as martyrs. Here, the twin needs of spreading the gospel to the whole world and perseverance even to the point of death, as the 3 Synoptic Gospels say (Matthew 24:13-14; Mark 13:10, 13; and Luke 21:13, 18-19), illuminate what Revelation 6:11 refers to as an apparent waiting period (of rest) before the point of fulfillment or completion. [Note: All Greek word definitions are from https://biblehub.com/greek/…].
It would seem that the LORD God has a timetable or a measure that we are not privy to. A precedent of waiting until the period of fulfillment or completion is in Genesis 15:12-16. See the Hebrew of verse 16 below:
וְדֹ֥ור רְבִיעִ֖י יָשׁ֣וּבוּ הֵ֑נָּה כִּ֧י לֹא־שָׁלֵ֛ם עֲוֹ֥ן הָאֱמֹרִ֖י עַד־הֵֽנָּה׃
Verse 16 is where the LORD God told Abram that the Hebrews would return in the 4th generation (after 400 years of enslavement and oppression) because the iniquity of the Amorite “is not yet complete.” The Septuagint LXX translation of this word in Genesis 15:16 is ἀναπληρόω (“anaplēroō”). This word is a cognate of the one used in Revelation 6:11 (πληρόω, “pléroó”).
We now focus on Matthew 24:15-28 and its parallels in Mark 13:14-23 and Luke 21:20-24. Two (2) big “buzz” words are encountered in these verses: the “the abomination of desolation” (Matthew 24:15 and Mark 13:14) and “great tribulation” (Matthew 24:21). But there is also a third, rather inconspicuous prophetic word embedded in these verses.
Matthew 24:15 continues from where verses 9-14 left off. The Lord Jesus says:
Ὅταν οὖν ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως τὸ ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, ὁ ἀναγινώσκων νοείτω, …
Therefore, when you(pl) see the “abomination of desolation” having been spoken of by the prophet Daniel standing in the holy place, let the one reading comprehend, …
In its context the Lord Jesus states that when the disciples see τὸ βδέλυγμα τῆς ἐρημώσεως “the abomination of desolation” prophesied by the Prophet Daniel, standing in the Temple/Temple Mount(?); then let those reading (i.e. The Book of Daniel) understand (and take heed). It is probable that while the Lord was sitting at the Mount of Olives, he was looking at the Temple Mount and the Temple in front of them while saying what was recorded in Matthew 24:15. The next verses emphasize that they must escape Judea. They must flee without delay or turn back to get anything. Other dire warnings are given (vv. 16-20).
The term “the abomination of desolation” is part of the famous Seventy “Sevens” prophecy found in Daniel 9:24-27; specifically verse 27. It is also found Daniel 11:31 and 12:11.
Then in Matthew 24:21 the Lord explains why the disciples must leave in haste:
ἔσται γὰρ τότε θλῖψις μεγάλη οἵα οὐ γέγονεν ἀπ’ ἀρχῆς κόσμου ἕως τοῦ νῦν οὐδ’ οὐ μὴ γένηται.
For then there will be great tribulation such as has not been from the beginning of the world until now, nor ever shall be.
Biblical scholars say that the term “great tribulation” comes from Daniel 12 also, specifically verse 12:1. Joel 2:1-2 may also be in view here as the prophet speaks of the coming “day of the LORD;” a day of “darkness and gloom;” and there has never been anything like this “day of the LORD” nor will there be after it in the future. The LXX translates the word in Daniel 12:1 with θλῖψις (“thlipsis” meaning tribulation, distress, trouble) also. The Lord Jesus warns of a coming unprecedented future event that precedes his (second) coming. The θλῖψις μεγάλη (without the definite article) or “a great tribulation” is that event and it will not ever be surpassed any time before or after it occurs.
The aforementioned inconspicuous prophetic words are then found in Matthew 24:22. After the successive negative words in vv. 15-21, verse 22 carries with it a promise of hope. The Lord continues:
καὶ εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ· διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται αἱ ἡμέραι ἐκεῖναι.
And if those days were not cut short, no flesh would be saved; but because of the elect, those days will be cut short.
We will continue next week.
God bless us all.