Category Archives: Matthew 24

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (4)

PMW 2019-020 by Kenneth L. Gentry, Jr.

I finally come to my last article in this four-part series. I have been explaining the significance of Daniel 7:13 for Jesus’ eschatological teaching as recorded in Mark’s Gospel.

My first three articles dealt with the meaning of Daniel 7:13 (it is an enthronement vision for the Son of Man), the influence of this verse on Jesus’ teaching in Mark (at Mark 13:26; 16:24), its backdrop for Mark 9:1 (indirect, but certain), and the expectation regarding when it will be dramatically demonstrated (in the first century while the Sanhedrin and several of the disciples are still alive). Continue reading

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ORTHODOX PRETERIST DANIEL COMMENTARY

PMW 2019-012 by Various Authors

For all those interested in eschatology, three biblical texts stand out as essential for our study: Daniel, the Olivet Discourse, and Revelation. I have written a commentary on Revelation (which should be available this Spring, 2019). I am writing a commentary on the Olivet Discourse in context, covering Matthew 21–25 (which should be available in early 2019). But regarding Daniel, I have only written a brief commentary on Daniel 9 (which is available in my book Perilous Times).

Thus, I am pleased to announce the publication of Jay Rogers’, In the Days of These Kings: The Book of Daniel in Preterist Perspective (740 pages). Rogers’ work is a fully-orthodox preterist analysis of Daniel. I highly recommend this book to my readership. Thus, in this blog article, I will list the endorsements to In the Days of These Kings, which I hope will whet your appetite. Continue reading

THE BEST COMMENTARIES ON MATTHEW

PMW 2019-006 by Kenneth L. Gentry, Jr.

I am working on a commentary on Matt. 21:1–25:46, tentatively titled The Olivet Discourse in Context. As I engage the research, I am investigating a number of commentaries on Matthew (I do not fly by the seat of my pants as some preterist enthusiasts do!). I have found help in many of them, even when they do not hold to a preterist understanding of Olivet. Yet, several commentaries have become absolutely essential in my investigation. And I highly recommend them to my reader.

In this brief article I will recommend some good commentaries for you. If you are interested in the Olivet Discourse in particular (which is also found in Mark and Luke) or the Gospel of Matthew in general, you really need to get hold of these (legally, of course). Continue reading

THE DISCIPLES’ CONFUSION AT OLIVET (4)

PMW 2019-005 by Kenneth L. Gentry, Jr.

This is my fourth and final presentation in demonstrating that the disciples’ question to Jesus in Matt. 24:3 shows that they are confused. You might say that this is my “final judgment” on the matter.

When the disciples ask their double question in response to his short prophecy on the destruction of the temple, they bring in concepts that are not related to his prophecy. We have been seeing that they are often confused and how Jesus in the Olivet Discourse is seeking to dispel their confusion.

In the preceding article I noted that Jesus directly interacts with their confusion. In this one I will briefly demonstrate that he will clearly distinguish the events that they have merged. Continue reading

THE DISCIPLES’ CONFUSION AT OLIVET (3)

PMW 2019-004 by Kenneth L. Gentry, Jr.

This is the third installment in a four-part series on the disciples’ two questions to Jesus in Matt. 24:3: As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, ‘Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?'”

I have been showing that throughout his ministry the disciples display confusion regarding his teaching. I believe this explains why they are confused with his short prophecy in Matt. 24:2.

You need to read the two prior articles before reading this one. I will wait a few minutes to give you the time. . . . . There, that should do it.

My previous articles

In the two previous articles I point out: Continue reading

TEMPLE DESTRUCTION AND FINAL JUDGMENT (3)

PMW 2018-082 by Kenneth L. Gentry, Jr.

This is the third and final article in a brief series showing how the destruction of the temple in AD 70 pointed to and even symbolized the destruction of the world at the Final Judgment.

In the last article I noted that the Jews believed the temple was permanent, existing as long as the world would last. Thus, many scholars comment on this religious perspective in Judaism regarding the temple’s relevance to the world order.

The temple’s relation to the world

Lee I. Levine (2002: 246) notes that the temple “was where God dwelled, this was the cosmic center of the universe (axis mundi), the navel (omphalos) of the world that both nurtured it and bound together heaven and earth.” Continue reading

TEMPLE DESTRUCTION AND FINAL JUDGMENT (1)

PMW 2018-080 by Kenneth L. Gentry, Jr.

The destruction of the temple in AD 70 not only points to the judgment of God on Israel, but also pictures the judgment of God on the world at the Last Day. We can see this in many ways, one of which is by understanding the temple structure itself — and how it’s meaning pictures the future end of the world.

As noted in previous articles on this site, I am currently working on a commentary on Matt. 21–25 (see conclusion of article below). This section forms a discrete literary unit in Matthew’s Gospel in which we find the Olivet Discourse as its climax. In this commentary I will be demonstrating that the Discourse opens with a prophecy of judgment against the Temple in AD 70, which ends the old covenant era, but then shifts to the Final Judgment of the world, which ends the new covenant era (and history itself). Those who limit all prophecy-fulfillment to AD 70 effectively promote a Jesus who is a Jewish sage, not realizing the fullness of his ministry and the significance of the Olivet Discourse. [1]

In this three-article series I will very briefly offer an interesting insight into the fact that the temple’s judgment not only serves as a judgment on Israel, but also pictures the final judgment upon all nations. But before I do that, I must note the biblical structure of redemptive-history. Continue reading