Reassurance

REASSURANCE IN TIMES OF TURMOIL
If we view the present pandemic from a biblical point of view, we should find some encouragement. However, the pandemic should not be an occasion for Bible believers to take out of historical context specific statements of hope in the Bible that were directed to initial individuals and audiences who needed encouragement in times of local tragedies. Specifically, we must not be prophetic thieves to steal away from local first century Christians those prophecies that were originally spoken to encourage local believers directly, but only us indirectly.

It is for this reason that Christians must be cautioned about what they encounter on the worldwide social media today, the messaging of which can reach even to the young village dweller in the bush of Africa. Some innocent minds are often in cellphone contact with an encyclopedia of theological nonsense that is spewed around the world by those who would seek to arouse hysteria during a worldwide pandemic.

For example, the prophecy of Jesus in Luke 21:23-25 is a commonly misunderstood prophetic statement that Jesus made specifically to first century Jewish Christians. He made the prophecy in order to explain to His immediate audience that in the lives of their children and grandchildren in the years to come, God would be working in a local tragedy that they would personally experience.

With this understanding in mind, Luke 21 was originally a message of reassurance to those believers in His audience to whom He initially delivered a prophecy concerning the termination of their Jewish persecutors. Jesus’ message was that in the midst of any tragedy, the believing Jesus must not forget that God is always in control. In their case, He would bring judgment upon national Israel because of the unbelieving Jews’ rejection of the Son of Man (See also Mt 24; Mk 13:14-20).

A few extracts from the prophecy of Jesus’ message to Jewish Christians at that time is central to our discussion in the context of modern-day prognosticators who misapply the Luke 21 prophecy. Around A.D. 61/62, Luke, the scribe, eventually recorded in writing Jesus’ spoken prophecy. This was about a decade before the time of the fulfillment of the prophecy in A.D. 70, that was about thirty years after Jesus originally made the prophecy.

In A.D. 70, the Jewish world was about to come to an end within the Roman Empire. For unbelieving Jews, this end seemed to be the end of the world. Therefore, because the events of A.D. 70 would affect the Jews throughout the world of the Roman Empire, Jesus prophesied during His earthly ministry years before a message of reassurance for believing Jews. His message was in view of the fact that the immediate unbelieving Jews to whom He first prophesied the end of national Israel, who subsequently rejected Him as the Son of Man (the Messiah), would themselves in about four decades meet their judgment. So in order to prepare the Jewish Christians of Palestine for a social trauma that was going to take place in about forty years after the ascension, Jesus embedded a message of hope in His prophecy of the termination of the Jewish State, and specifically, Jerusalem and the temple.

So with the liberty of our following parenthetical interpretive inclusions, notice what Jesus prophesied concerning the children and grandchildren of those Jews who personally rejected Him as the Messiah. Their children and grandchildren would experience the following:

“But woe to those [unbelieving Jewish women in Jerusalem in A.D. 70] who are pregnant and to those who are nursing babies in those days [of Roman’s besieging of Jerusalem]. For there will be great distress in the land [of Judea] and wrath upon this [Jewish] people. And they [the future children and grandchildren of Jesus’ generation of unbelieving Jews] will fall by the edge of the sword [of the Romans]. And they [the survivors of the destruction of Jerusalem] will be led away captive into all nations [over which the Romans rule]. And Jerusalem will be trodden down [with every stone overturned] by the Gentiles [Romans] until the times of the Gentiles [the Roman Empire] are fulfilled.”

We must keep in mind that by the time the preceding events occurred in Judea, Christian Jews had already left Judea and Jerusalem (Compare At 8:4). The letters of Hebrews, James, 2 Peter, and Jude were all letters that were written in the middle 60s to warn Christian Jews to stay away from Jerusalem when they began to witness the “signs of the times” surrounding the end of national Israel in A.D. 70.

The preceding calamity that eventually came upon national Israel in A.D. 70, was the end of the Jews’ social and political influence within the Roman Empire, though the Jews’ religious beliefs carried on, even to this day. However, the destruction of Jerusalem and the temple in A.D. 70 seemed that their world had fallen apart because God allowed such to happen to His supposed chosen people after they rejected and killed His Son (See Mk 12:1-12). They had not accepted the incarnate appearing of the Son of Man. National Israel rejected the Son of Man by not accepting the new nation of Israel, the body of Christ, that was established on the day of Pentecost in A.D. 30.

In the context of the Luke 21 narrative, Luke turned to common metaphors that were used in Old Testament prophecies in reference to kings and kingdoms. His Jewish audience would understand the meaning of these metaphors. The “sun” was commonly used in prophecy to represent the king of a particular kingdom. The minor heavenly lights of the “moon” and “stars” represented tributaries of a kingdom, or the satellite nations that were under the control of the king of the empire. We must keep in mind, therefore, that when such metaphors were used in prophecy, focus was not on the literal sun, moon and stars, but on their dominance of light in the darkness of space.

The metaphorical meaning of the sun, moon and stars of the Luke 21 context were used in reference to the vast network of satellite nations that functioned under the control of the Roman Empire.

At the time of the conclusion of the first century, Rome was continuing to expand throughout the Middle East and into Persia. Regional kingdoms in Europe, the East, and North Africa were likewise succumbing to its military dominance. Therefore, at the time of the fall of national Israel in A.D. 70, the Jewish nation was only one of many social population groups that needed to be subjugated to the control of Rome. So Jesus continued, and Luke thirty years after Jesus in A.D. 61,62, recorded, the following:

“And there will be signs in the sun [regional kings of the Roman Empire], and in the moon [the regents of nations], and in the stars [the generals and governors of Roman dominated nations within the reach of the Roman army]. And on the [inhabited] earth [world] of Rome, there will be distress among nations [that Rome will militarily dominate] and perplexity at the roaring of the sea [populations] and the waves [turmoil among the populations].

John’s metaphorical use of the word “sea” in the visions of Revelation defines that the populations (citizenries) of the nations is intended. There is always sociological movement in the populations of every nation, just as waves and currents of the sea constantly shift and move the waters of the sea. Therefore, when an invading force, as Rome, moved in to conquer, the raging waves of the people reach their climax. It is during these times that “men’s hearts will be failing them for fear” (Lk 21:26). In A.D. 70, there was great fear among the Jewish people when Rome launched her war against national Israel. It was the same fear that permeated the hearts of every citizen of every nation at the time Rome launched her military attacks against the Jews.

Of course, the heaven in which God dwells is unshakable. Therefore, Jesus referred in the Luke 21 context to the “heavenly” rule of nations on earth that would be shaken by the invading forces of Rome. It would be at this time that the presence of the Son of Man (Jesus) would be confirmed to every Christian, for believers would conclude that King Jesus was in control of all these things, just like He said during His earthly ministry (Mt 28:18; see Hb 1:3 that was written just prior to the destruction of Jerusalem). In the destruction of Jerusalem and the temple, the believing Jew would subsequently conclude that King Jesus had come in judgment of Israel for rejecting Him as the Son of Man, the Messiah and Savior. It was exactly as He prophesied.

Old Testament judgment language is found in Luke 21:27 when the word “coming” was used by Luke in reference to “the Son of man coming in a cloud with power and great glory.” In Matthew 24:27, and in the same prophecy, Matthew used the Greek word parousia. This word means “presence.” Therefore, the “coming” of the Lord in time in judgment was a sign of the presence of the Lord.

The “coming of the Lord” in Old Testament prophecies was a sign of judgment upon the nations. In the judgment, the presence of the Lord was revealed. The Lord came in judgment upon nations, and in the context of prophecy, the nation upon which the Son of Man would come in the prophetic judgment of the Luke 21 and Matthew 24, was national Israel. This was a coming of the Lord “in time,” whereas there will be another coming of the Lord at “the end of time.” The coming of the Lord in time, therefore, is always prophetic of the coming of the Lord at the end of time. But we must not forget that the coming of the Lord in the context of Luke 21 and Matthew 24 is in reference to judgment in time.

Jesus gave, and Luke, Matthew and Mark recorded, a final and specific note of encouragement for the local Jewish Christians who would suffer at the hands of the unbelieving Jews. Unbelieving Jews would persecute Jewish Christians from the time of the cross to the conclusion of national Israel in A.D. 70. However, when the immediate believing Jews’ children and grandchildren, forty years after the initial spoken prophecy of Jesus, saw all these events (“signs”) transpiring in their world, it would be a time to look up and realize that all things were still under the control of the resurrected and ascended King. Great comfort went out to the Jewish Christians of Palestine at the time of fulfillment because Jesus prophesied that the persecuting Jews would in the event eventually be silenced. The Christian Jews at the time of fulfillment in A.D. 70 were thus “redeemed” from their persecutors.

Unfortunately, during the “time of the Gentiles,” Rome would by the end of the first century, and into the second through the fourth centuries, launch an onslaught of persecution against all Christians, whether Jews or Gentiles. This would lead us to the encouraging prophecy of Revelation in order to find hope in the eventual Divine judgment of the Roman Empire. John would prophesy that even Rome’s persecution of Christians throughout the second to the fourth centuries would also come to an end (Rv 17:14). Therefore, in fulfillment of John’s visions, the coming of the Lord as King of kings would again be perceived.

As during the time of all wars and pandemics, it is always time to find hope in the fact that King Jesus still reigns in heaven with all authority. He is still King of kings and Lord of Lords. This was true throughout the great influenza pandemic of 1917/1918 when millions died around the world. It was true in the 1300s during the Black Plague pandemic when millions died. Great human tragedies have thus occurred before our present pandemic. However, God does not, and will not, use a pandemic as a sign of the end of the world. He used pandemics in Israel in order to drive people to repentance. He so used such to punish and to turn Israel to repentance (Study Nm 21:4-9; Dt 32:23-27. In the context of these passages, throughout the history of Israel God would and did use suffering and national tragedy to return His people to Him and His word.).

Nevertheless, our hope is in the fact that throughout all human tragedies, some of which were recorded in the Bible, God the Father, Son and Holy Spirit remain true to believers. After “experiencing” the visions of Revelation, John responded, “Even so, come, Lord Jesus!” (Rv 22:20). In view of the present worldwide pandemic, we too, as always, include that request in our prayers.

It is not that any one pandemic is a sign of the end of the world. Bible students have proclaimed hysteria in the midst of all pandemics of the past. Unfortunately, the only people to become frightened are those who believe in the Bible. But most people today do not believe in the Bible. It is only that during a pandemic the thinking of Bible-believing people is driven beyond this disease-cursed world in hope of being in the presence of the Lord where never again a tear will flow from a sorrowful eye (Rv 21:4). But in reference to unbelievers, everything just carries on as though there will be no finality to the things that presently exist. “But as the days of Noah were, so also will be the coming of the Son of Man” (Mt 24:36).

In this way, we, as Bible believers, interpret the present pandemic. It would be a judgment of God in time in order to encourage repentance. But only those who believe in God will repent. The rest of the unbelieving world is oblivious to the judgments of God in time. So as God dealt with Israel, so also He would deal with us in an effort to keep us focused on King Jesus. We must connect the dots on this matter. If we understand that the present pandemic is an in time judgment, then it may be that we need a restoration to the word of God among ourselves (Hs 4:6).

God certainly brought a worldwide judgment on the civilization of Noah’s generation. But since every imagination of humanity then was continually evil, God was justified in the flood to wipe that generation of unrepentant unbelievers from the face of the earth (Gn 6:5). We pray that God will not have to bring the civilization of today to such a climatic conclusion. In pandemics we see God purging religion out of us in order to restore us to the word of God.

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