Category Archives: Olivet Discourse

OLIVET’S TRANSITION VERSE RE-VISITED

PMW 2018-059 by R. T. France

Gentry introductory note:
As I am researching my commentary on Matthew 21–25 (the contextual unit in which the Olivet Discourse appears in Matthew), I have stumbled across a helpful older work by R. T. France: Jesus and the Old Testament. (By the way, I literally stumbled over this work: I already owned, it was in my library, and it fell out when I reached for another book.)

In the Appendix to his study, he gives a brief exegesis of Mark 13, which argues for a transition from AD 70 to the Final Judgment (just as I argue in my work on Matt. 24

He puts the matter well, so I will share it with my readers.

So now, let us hear R. T. France on Mark 13 and the transition from Jesus’ prophecy regarding AD 70 to his prophecy of the Final Judgment. The following is taken from Jesus and the Old Testament  (p. 232): Continue reading

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OLIVET REVISITED

PMW 2018-058 by Kenneth L. Gentry, Jr.

The Olivet Discourse is a key eschatological passage in the New Testament (which appears in Matthew, Mark, and Luke). In Matthew, it is not only Jesus’ last discourse, but the largest (Matt. 24:3–25:46). Matthew, therefore, sets it as the climax of Jesus’ teaching, which underscores its significance.

I have a special interest in Olivet. This can be seen in that I have written several works dealing with Olivet: Continue reading

GENTRY COMMENTARIES

PMW 2018-033 by Kenneth L. Gentry, Jr.

Gentry Commentary on Revelation

I have just received notice from the publisher that my commentary on Revelation will be released this Summer. It’s title is: The Divorce of Israel: A Redemptive-Historical Interpretation of Revelation. It will be around 1800 pages in two volumes.

I am excited that the long wait for it may be over. A day waiting for one’s book to be published is like a 1000 years. Only more so. I never thought I would interpret a 1000 years so literally!

But what does a used Revelation commentator do in his spare time, such as it is? He gets started on Revelation’s best friend, the Olivet Discourse. After all, Revelation opens with “the Revelation of Jesus Christ” (Rev. 1:1), and has four key passages from Christ that greatly impact its drama, each one taken from the Olivet Discourse. Continue reading

THE SIGN OF THE SON OF MAN (2)

sign-of-son-of-man-2PMT 2016-085 by Kenneth L. Gentry, Jr.

In my preceding article I began answering a reader regarding my interpretation of Matt. 24:30. I believe that the events of AD 70 are the sign of Jesus’s enthronement in heaven. That article should be read before entering into this one. Now I continue my defense of my interpretation (which is not mine, but one that is held by a number of scholars).

Hagner (“Matthew” in Word Biblical Commentary 2:714) points out the LXX backdrop to Matt. 24:30 which is found in Zech. 12:10–14. He notes that in Zech. 12:10–14 “the phrase pansai hai phulai, “all the tribes,” as well as he ge, here meant as ‘the land [of Israel].’” But then he argues that “in keeping with Matthew’s universal perspective, the tribes of the earth, which in the OT originally meant the tribes of Israel, are to be understood all the nations of the earth.” Nolland (“Matthew,” New Intl. Greek Comm., 984) agrees. How can this be said in light of the context? Continue reading

THE SIGN OF THE SON OF MAN (1)

sign-of-son-of-man-1PMT 2016-084 by Kenneth L. Gentry, Jr.

Reader’s question

I have been challenged on my view of Matt. 24:29-30 by someone who knows the Greek well. He stated that the passage does not mean what the preterist claims. He went as far as to say that the people I read and trust on this subject are wrong. Can you offer a Greek study/explanation as to why verse 30 can be read with the meaning being that “then will appear the sign of the Son of Man in heaven?” Continue reading

COMING AS LIGHTNING

False prophetsPMT 2014-138 by Kenneth L. Gentry, Jr.

As I argued in the two preceding postings, Matt 24:1-34 presents Christ’s great prophecy against the temple. In that prophecy, known as the Olivet Discourse, he denounces the temple and warns of its soon-coming destruction. I noted that the Discourse deals with AD 70 as well as the end of history, with the line of demarcation drawn at Matt 24:34–36.

Nevertheless, a Second Advent intrusion appears in the near-term prophecy. Though I previously held that Matt 24:27 spoke of his judgment-coming in AD 70, I have come to realize I was mistaken. Read carefully in its context, it refers to the Second Advent. That statement reads: “For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be.”

How can this be? Continue reading

DOES OLIVET POINT TO AD 70? Part 2

Roman attack JerusalemPMT 2014-137 by Kenneth L. Gentry, Jr.

In my previous article (PMT 2014-135) I began a brief (two-part) argument that the first portion of the Olivet Discourse focuses on the destruction of the Jewish temple in AD 70. If you have not read that article, I encourage you to do so before reading this one.

Now we are ready to briefly summarize the evidence for an AD 70 occurrence of the first portion of the Lord’s Olivet Discourse. So then, without further delay, consider the following;

First, in Matt 23:1–33 Jesus issues a long and biting denunciation of the first-century Pharisees. These were the spiritual heroes of the common man and the constant nemeses of the Son of Man. He delivers a seven-fold woe against them here, toward the end of his earthly ministry (Matt 23:13, 15, 16, 23, 25, 27, 29 — Matt 23:14 is textually precarious). Continue reading