Category Archives: Temple

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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DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (3)

PMW 2019-019 by Kenneth L. Gentry, Jr.

I am engaged in a short series on the use of Daniel 7:13 by Jesus in Mark, particularly regarding its influence on Jesus’ statement in Mark 9:1.

In the first article I focused on the meaning of Daniel 7:13, which is widely misunderstood among evangelicals today. It is an enthronement vision that shows Christ entering into heaven to receive his kingdom. It does not refer to Jesus’ Second Coming to earth, as so many believe. The language itself will not allow it, for it says the Son of Man “came up to the Acient of Days / And was presented before Him.”

In my second article I dealt with the use of Daniel 7:13 in three key eschatological texts in Mark’s record of Christ’s teaching. Those verses include Mark 13:26 (in the Olivet Discourse) and 14:62 (Jesus’ statement before the high priest during his trial). Continue reading

DANIEL 7:13, MARK 9:1, AND ESCHATOLOGY (2)

PMW 20199-018 by Kenneth L. Gentry, Jr.

In my last article I began a brief series on the influence of Daniel 7:13 on Mark 9:1. In that article I covered only one point of my six-step argument. I dealt with the vitally important issue of “The Meaning of Daniel 7:13 in Prophecy.”

I noted that, despite the great familiarity of this verse to most Christians, more often than not it is woefully misunderstood and misapplied by evangelical pastors and laymen. I argued that it does not speak of Jesus’ Second Coming back to earth at the end of history. Rather, it is an enthronement vision picturing Christ entering into heaven before God to receive authority and a kingdom.

With this interpretation in mind, I have laid the basic foundation for understanding Jesus’ use of it. But now, let us continue. Continue reading

THE DISCIPLES’ CONFUSION AT OLIVET (2)

PMW 2019-003 by Kenneth L. Gentry, Jr.

This is the second in a four-part series on the disciples’ confusion regarding Jesus’ prophecy of the temple’s destruction in Matt. 24:2. In Matt. 24:3 they ask privately: “Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?” It is important that we recognize that Jesus untangles their confused thoughts in the Olivet Discourse that follows. What the disciples have joined together, the Son of Man has separated, you might say.

In my forthcoming commentary on Matt. 21–25 and very briefly in this blog series, I will be explaining Jesus’ resolution to the disciples’ confusion. I will be showing that the disciples assume the destruction of the temple will occur at the end of history, the end of the age when the Final Judgment is to occur (of which he had taught them earlier, Matt. 13:39–43, 47–50). Though they claim to understand Jesus’ teaching (Matt. 13:51), Jesus will correct their error by unscrewing what to them was inscrutable. That is, though he will affirm the theological linkage of AD 70 and the Final Judgment, he will declare the historical distinction of these two events: one occurs at the beginning of Christian history, the other at the end of human history. 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 (2)

PMW 2018-081 by Kenneth L. Gentry, Jr.

This is the second in a three-part study of the temple’s AD 70 destruction as an historical judgment on Israel that pointed to the Final Judgment on the nations.  The last article set up this and the next article by pointing out: (1) the two-schema structure of history (Heb. 1:1–2) and (2) the nature of the Final Judgment (in Matt. 24:31–46). Having laid this groundwork, we can now start looking at the temple to begin considering how its destruction speaks of the destruction of the world at the Final Judgment

The Olivet Discourse can flow quite easily and most naturally from the destruction of the temple in AD 70 to the destruction of the world at the Final Judgment. 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