Coming on the Clouds of Glory

Speaker A: 00:00:00

Day to you. Thank you for listening and studying with us on the subject of the second coming of Christ and the context of the New Testament Scriptures.

We've been noticing some evidences for why the second coming of Christ, as is taught in the New Testament, is not a reference to the end of the world and the final judgment day, as it is often referred to, but the end of that era, the end of that age, which would have been the end of the Jewish age.

In evaluating the questions that the disciples had asked the Lord in Matthew 24 with regard to the temple's destruction, they could not have been talking about or asking Jesus about his return in some distant future at a time in which he would end the world and judge all mankind in the first place. They wouldn't have been asking Jesus about signs of the end of the world because they refused to believe that he was going away.

Even they indeed had heard him speak of it, but it didn't register to them that he was going to die and leave them. That wouldn't have fit their expectation of the coming kingdom. They didn't understand when he told them, in a little while you will see me.

In a little while you will see me no more, or you will not see me, and in a little while you will see me. This is what he says in Matthew 16.

They refused to believe that, and after telling them what to expect, Peter began to rebuke him, saying, far be it from you, Lord, this shall never happen to you.

Luke records the Lord telling them that they would go to Jerusalem to fulfill prophecy, where he would be arrested and mocked and scourged and killed, and the third day be raised. But verse 34 of Luke 18 reads this. But they understood none of these things. This saying was hidden from them, and they did not grasp what he said.

And then in the very next chapter, chapter 20 or 19, the text explains in verse 11, they supposed that the kingdom of God was to appear immediately. So when Peter drew his sword out at the garden entrance when Jesus was being arrested, he intended to fight for a physical cause.

He expected Christ to stay and establish a literal kingdom. They didn't expect Jesus to go away the night before he died.

They didn't expect him to die or be resurrected after three days, even 40 days after the resurrection. The apostles were still not clear.

Verse 6 of chapter 1, the book of Acts, Luke has them asking, or Peter saying, lord, wilt thou at this time restore the kingdom to Israel? And so the apostles still did not expect his departure in his ascension. They were expecting him to stay there and restore the kingdom to Israel.

So why would they have asked him when he would return to judge the world at the end of time, when they didn't even believe he was going away? Add to this the fact that their questions were in response to the statement that no stone would be left upon another that would not be cast down.

You see, a clear connection is made here between their question and the Temple's destruction. The end of the world was never their concern.

And so, in summary, Jesus could not have been referring to a final day of judgment because, as we noted already before today, the language of his return was imminent language.

And number two, the Lord's use and context of the end as it's used and referred to in Scripture is a reference to the end of the Jewish era that would fit the context of the Temple's destruction. Three, the judgment of which Jesus spoke was escapable. The final judgment is not.

Four, they admittedly didn't expect Jesus to leave to return in judgment at some future, some distant future. And so, my friends, we dismiss the notion that we are in the last days today, awaiting his return and judgment at the end of time.

We neither accept the idea that the last days are yet some future time, nor that it began on the day of Pentecost, as some people believe, and that it continues to be the last days to our present generation in this what's called the Christian age. The last days referred to the end of the Mosaic covenant when God's judgment came upon that generation that rejected him as the Christ.

Someone asked, well, what do we do with Matthew 25? If the apostles didn't ask Jesus about such a coming, he didn't teach about it.

What about that scene described in verse, beginning in verse 31 of Matthew 25?

Well, this is the same judgment of the dead that we have referenced and mentioned in Revelation 11, verse 18, which is later referred to as the first resurrection in Revelation 20, verse 5. And it was shortly to come to pass.

In fact, all that John had written in Revelation 1, if you look carefully in first three verses of that book as it opens up, these are things that were shortly come to pass. They would immediately follow the fall of the great city where our Lord was crucified, and would make possible the opening of the heavenly temple.

You see, it is remotely possible that Jesus is giving another time of judgment for which they need to be prepared, even though the disciples don't ask about it.

I guess we could argue that, but for all the reasons that we've already looked at, it is more likely that the judgment scene is given in this text to watch for his coming in that generation.

The parables of the faithful and the unfaithful servants of Matthew 24, the ten virgins of Matthew 25, and the talents, the parable of the talents, Also in Matthew 25, all of them emphasize this need for being watchful to be prepared. Now this of course, would be true of any judgment that has yet to take place.

But seeing that this judgment was an imminent one, an event that would take place in their generation, there is just no more evidence to treat the 25th chapter any differently than the 24th chapter.

In fact, if we compare the language of both with the other texts that we've already made some comparisons to that talk about the coming of Christ, you'll discover a remarkable consistency in the language. You've got Matthew 24 and it speaks of his coming in judgment. Chapter 16, verses 27 through 28 speaks of Jesus coming in glory in his own generation.

Listen to the words very carefully. I'll start it in verse 27.

For the Son of man shall come in the glory of his Father with his angels, and then shall he render unto every man according to his deeds. Verily I say unto you, there are some of them that stand here who shall in no wise taste of death till they see the Son of man coming in his kingdom.

Now Jesus speaks of his coming in glory in Matthew 25 and 31. He also references that coming in the glory of his father in a first century coming. That takes us back to Matthew 24.

The Lord's coming in judgment was a coming in glory where every man will be judged according to his deeds. It marked the commencement of his rule of the saints rule with him. Matthew or Revelation 20.

Compare the passages in Luke 9 where Jesus speaks of his coming in glory. But notice the imminence that is that the connection with that generation. I'll start the reading in verse 26.

This is Luke 9, verse 26 for whosoever shall be ashamed of me and my words of him, shall the Son of man be ashamed when he comes in his own glory and the glory of the Father and of the holy angels. But I tell you of a truth, there are some of them that stand here who will no wise taste of death till they see the kingdom of God.

Comparing Matthew with Luke, it's clear that when they see the Son of man coming in his kingdom, they will see the kingdom of God. Look at verse 30 of Matthew 24. The text reads as and then shall appear the sign of the Son of man in Heaven.

Then shall all the tribes of the earth mourn, and they shall see the Son of Man coming on the clouds of heaven with power and great glory. You see, we find remarkable consistency here.

And then just four verses later, no change in topic, Jesus tells them that in all these things, including his coming in glory, it'll all take place in that generation, the coming in glory. The judgment scene in Matthew 25 is not a new thought, it's not a new subject. So why would we attempt to try to place it in another time frame?

You see, Jesus had addressed the Jewish leadership who were under the law of Moses. And they were also, because of their rejection of the Messiah that the law pointed to. They were under the wrath of God.

In chapter 23 and chapter 12, he gives the same prediction that applied to his own generation.

s generation. This is Matthew: 12:42

end, to make sense of Matthew: 23:25

And he offers even signs of the fulfillment of all these things. And chapter 24 is nestled between his teaching of the judgment in Matthew 23 and Matthew 24. I'm sorry, 25.

All these chapters, all three, you see, these were part of the same context that was given in the same conversation to the same listeners on the same topic. When Jesus says, not one stone will be left upon, another will not be cast down. Let's think about these.

Some of the languages that we find language that's found in these verses with regard to the coming of the Son of Man in the glory or coming on the clouds of heaven. Take for instance, the significance of this coming on the clouds of heaven.

Some may object that this is fulfilled prophecy because Jesus never came on the clouds of heaven. According to the argument, this language can only apply to his final return.

But if you'll compare, we'll find the same kind of language in past events. And clearly it wasn't a reference to his final return either.

If it is said to happen, and there is no visible report of anyone seeing anything like it, then consider its use without the literal application of the language. The Bible supports the view that God did come on the clouds.

He, in the past history Even though there is no report of anyone ever seeing God literally coming on the clouds, yet the Bible supports the view that it has occurred. Take, for instance, Isaiah.

He says in the 19th chapter, beginning in verse one, as he refers to the destruction of Egypt with the imagery of God riding upon a swift cloud. Listen to the language. Behold, Jehovah rides upon a swift cloud and comes to Egypt.

He speaks of the spirit of Egypt will fall in the midst of it, and I will destroy the council thereof, and I will give over the Egyptians into the hand of a cruel Lord, and a fierce king shall rule over them, saith the Lord Jehovah of host. Now this prophecy was fulfilled.

It was fulfilled by the captivity of Egypt by Nebuchadnezzar in the 6th century BC and then in Jeremiah, Jeremiah says in chapter 4, in verse 13, he uses the same kind of language. He does it to threaten Judah. It reads there, look. He advances like the clouds. His chariots come like a whirlwind. His horses are swifter than eagles.

Now God could refer to his coming on the clouds through the Babylonian army, who fulfilled God's purpose when they captured Judah and took the Jews away into captivity. The language is not to be taken literally. That's the point.

It's just an idiom that is used several times when discussing a physical judgment upon a city or a nation or people. Add to this the statement in four verses later in verse 34 of Matthew 24, this generation shall not pass away till all these things be accomplished.

You mean Jesus coming on the clouds of heaven, which was mentioned before? Verse 34 is something that's going to happen in that generation. You see Jesus coming on the clouds of heaven in that generation.

About 40 years came about 40 years after predicting it, they would see it in their generation. Consider also the language found in Matthew 25.

Verse 33 reads, Beginning when the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people from one another.

As a shepherd separates the sheep from the goats, he would place the sheep on his right hand, but the goats on the left.

This is comparable to Matthew 24, this one chapter before, where he reads, where it reads in verse 31, and he shall send forth his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of the heaven to the other.

an Messengers, who in Matthew: 11:10

There is no compelling reason to think that Paul meant human messengers here, though great display of his power coming in judgment upon those that rejected him as the Christ. And secondly, the significance of trumpets is mentioned. It's that they are always instruments of warning or a sign of deliverance.

Jesus may have spoken of the preaching of the Gospel by his apostles. The apostles warned that the perverse generation of Jews of the judgment to come upon them because they had rejected him.

Chapter 24 of Matthew in verse 14 reads, and the gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations. And then he says, shall the end come? Now keep in mind this is not the end of the world. We're talking about some purpose being achieved and fulfilled.

er the statement made in Luke: 13:29

Jesus said of his kingdom, and they shall come from the east and west, and from the north and south, and shall sit down in the kingdom of God. Now this gathering of the elect is the same as was foretold by Isaiah in chapter 11 and also in chapter 43 and some other places.

Some of the other prophets do the same thing. So when we read of nations, just realize that the land of Israel is comprised of many nations.

Joseph, a Jewish historian, he writes of the nation of the Samaritans. He talks about the Galileans as a nation, the nation of Idumea, the nation of Trachonitis or Echeveria or Babylon, Abilene.

So this Greek term that's found is literally means the ruler of a nation. It's the Greek word ethnarch, literally the ruler of a nation. And it described the ruler of these nations recognized by rome.

In Matthew 24:7, Jesus speaks of nation rising against nation, and kingdom against kingdom.

In: 2125

This verse ends with a description that many people assume can only take place at the end of time. Nothing is said about the end of time, though.

And this description of setting the sheep on his right hand, but the goats on the left they agrees perfectly with the teaching of Matthew 16, which says that he would render to every man a according to his deeds, and that some of them shall stand here, who will in no wise taste of death Listen to the language. I'll read it to you beginning in verse 34.

This is Matthew 25 and then shall the king say unto them on his right hand, Come ye, blessed of my father, inherit the kingdom prepared for you from the foundation of the world.

For I was hungry and you gave me to eat I was thirsty and you gave me drink I was a stranger, and you took me, and naked and you clothed me I was sick and you visited me I was in prison and you came unto me. Then shall the righteous answer and saying, Lord, when saw we thee hungry, and fed thee, or athirst and gave thee drink?

And when saw we thee a stranger, and took thee in, or naked, or clothed thee? And when did we see you sick, or in prison, and came to you?

And the king will answer and say to them, verily I say to you, inasmuch as ye did it unto one of these my brethren, even these least ye did it unto me.

This is especially fitting for a first century context, so many Christians read this with a future application and make conclusions about the basis of our future judgment. Notice that the destiny of the wicked and the righteous hangs on the treatment of their fellow man.

There is no mention here of obeying the gospel tenets of faith, faith or baptism, or any a host of other topics that we may think are heaven and hell propositions. We are after topics that we may think are a heaven hell proposition.

We're looking at first century context of a judgment against the Jews for not only rejecting the Christ but but the awful attitude they had toward others. They thought they were special. Despite their weaknesses and their frailties and their sinfulness. They were God's people.

Matthew chapter 9 and verse 13 has Jesus telling them to ponder the meaning of the statement I desire mercy and not sacrifice. You think of the parable of the good Samaritan that accentuates the good deed done by a Samaritan who would be viewed by a Jew as being unclean.

He would be half breed. And notice the comparison to a religiously devoted Levite and priest in Luke 10 who went to his house justified.

It was that Samaritan that smote his breast saying God be merciful to me, a sinner.

Consider the lesson taught by the rich man who fared sumptuously every day, but failed to show mercy and kindness to Lazarus, the poor man that was laid at his gate full of sores, and desiring to be fed from the table of the rich man. Luke 16, verse 20.

The sentence of life or death, as is found in verse 41 of our text, it states that then shall he say unto those on his right hand, depart from me, you cursed, into eternal fire, which is prepared for the devil and his angels.

Well, how can the mention of eternal fire apply to the national judgment against Israel, you might think well, Jude discusses a judgment against the false teachers and illustrates how God punished unbelieving Jews that he had brought out of Egypt, and had he punish sinful angels and the cities of Sodom and Gomorrah.

Concerning those cities, Jude writes, even as Sodom and Gomorrah and the cities about them, having in like manner with these given themselves over to fornication and gone after strange flesh, are set forth as an example suffering the punishment of eternal fire.

Well, if Sodom and Gomorrah could suffer the punishment of eternal fire, why is it so difficult to imagine the Jewish nation being cast into eternal fire? The same use of the words eternal fire is found in an example of national judgment that has already been experienced.

So this is not a future suffering of eternal fire. They have already experienced it.

If they have not yet suffered this judgment, then the point of Jude is a useless one, because they can't be set forth as an example of how God renders judgment on the wicked. It's the same baptism of fire that John promised Jesus would administer when he says, I baptize you with water for repentance.

But he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. Now this is not the fire of the Holy Spirit coming in Acts 2. Notice.

Notice as he describes this fire, this judgment. His winnowing fork is in his hand.

He will clear his threshing floor and gather his wheat into the barn, and the chaff he will burn with unquenchable fire. We're not talking about the Holy Spirit fire.

If, oh me, the rich man of Luke 16 lifted up his eyes in torment and declares that he is in anguish in these flames, is there any doubt that death was an entrance to one of two places, comfort or torment? That division took place at death, didn't it?

Physical death may be associated with pain and discomfort, because once the body and the soul separate, the eternal fire is reserved for the wicked. Notice the simple sequence of events as described in Hebrews 9:27. It is appointed and Once to die, then comes the judgment.

We have presented earlier in our study from the prophecy of Joel regarding the outpouring of the Holy Spirit, that the promise of deliverance is given to those who call upon the name of the Lord. And so beginning in Joel 3, Joel predicts what would happen after Israel's restoration in those days.

He says, for behold, in those days and at that time, when I restore the fortunes of Judah and Jerusalem, I will gather all the nations and bring them down to the Valley of Jehoshaphat, and I will enter into judgment with them there on behalf of my people and my inheritance, Israel. Well, once again we can read about nations that would be gathered for judgment.

In fact, in the Same chapter, Joel 3:11 beginning, he says it this hasten and come all you surrounding nations. Gather yourselves there. Bring down, O Lord, thy mighty ones.

Let the nations be aroused and come up to the Valley of Jehoshaphat, for there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Come, tread, for the winepress is full, the vats overflows, for their wickedness is great.

Joel also spoke of God judging the surrounding nations in those days and at that time. And notice when Peter said, this is that which the prophet was spoken by the prophet Joel.

Well, you can't separate the coming of the Holy Spirit in the last days from the judging of the nations in those same days. This is before the great and terrible day of the Lord come.

And when Joel describes the judgment that's taking place at the harvest, Jesus in the parable of the Tares, he explains in chapter 13 of Matthew, the harvest is the end of the age, and the reapers are angels. See all this very similar language.

at city Babylon in Revelation: 18:10

Among the many difficult texts in the revelation of Jesus Christ, this is about the clearest unambiguous text that you'll find. Jesus was crucified in only one city, and it certainly wasn't Rome. And there is a harvest of the wicked, just as there is of the righteous.

And the implication of John 5 is that in their death they will be raised to this spiritual condition of damnation, or they might be raised to a condition of life. Nothing is ever said about a new body being given those wicked and condemned souls. I guess it's certainly a possibility.

But if so it would be a body that would be fit for the punishment. It's also possible that they remain in a disembodied condition like the demons of the first century longing to indwell some life form.

Even if it's just to go into the herd of swine, they have no certain dwelling place. And due to the very nature of the reward and punishment, one thing seems apparent to me.

They are not granted a glorious body like the Savior and his disciples. Well, time once again has left us and we want to talk a little bit more about these matters.

Some of them we're just don't know as much about it as we'd like to know. But what we've been given, what we have been, what has been revealed, we will attempt to make some comment with regard to them.

I thank you so much for listening today.

I hope that you will listen for us again next Wednesday as we come together at 10 o' clock then and continue our study of the judgment of God in the last days. Thanks again. Have a good day and a pleasant week.