Synoptic study

If we assume Markan priority, then the uniqueness in Luke takes on added significance. First Luke leaves out the reference to the gathering of the Elect. This may be to place the warning at the end of the discourse, But watch at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man. (vs. 36) The burning question is what are “all these things”. It is frustrating for me to understand these eschatologies outside of the dispensational construct I grew up with and have rejected. This could be taken as a support for a pre-trib rapture. But I think that the things referred to are not the supposed Great Tribulation, but the real possibility of falling away during the trials the Jews and the Church would face. Hooker takes a look at the Markan text in the same way:

At the end of the discourse, we have two parables and a number of sayings, which seem to have been linked together because of certain words and phrases that they have in common. The first is a parable about a sign – a natural enough pericope to have added here. Yet it fits badly into its context: these things in v. 29 cannot refer to the events in vv.26f., since they were themselves the climax to the period of waiting. The parable has been added here because it was thought to be on the same theme as the rest of the discourse, but in the setting of Jesus’ own lifetime it may well have had a different emphasis. Even in its present setting, Luke takes it to be a parable about the Kingdom of God, and he may well be right. If so, then perhaps the signs, which showed that the Kingdom was near were originally the activities of Jesus himself (cf. Luke 11.20; 12.54-6). Mark may perhaps have had another reason for adding the parable at this point. The parable is about a fig tree, and it was a fig tree that was cursed in chapter 11, when Jesus first pronounced judgment on the temple and on Israel. It is significant that now, when Jesus has spelt out the nature of Israel’s punishment and the final gathering of the elect, we have a story about another fig tree. The dormant tree, apparently dead, bursts into new life, and its young leaves are a promise of coming summer: hope and not destruction, is the final word….

…Many attempts have been made to understand the Greek for this generation in some other way, but they are all unconvincing. The reason for these attempts was the embarrassment caused by an apparently unfulfilled prediction in the mouth of Jesus. An alternative solution was to limit the application of the phrase ‘all these things’. Once it is recognized that the saying did not originally belong in its present context, the difficulties become rather different. If it is an authentic saying, to what did it originally refer? The similarity with Mark 9.1 suggests that it could have referred to the Kingdom of God. A comparison of that saying with the Matthaean parallel shows how easily a saying about the coming of the Kingdom could be reapplied to the coming of the Son of man. But perhaps it is a warning of unknown origin, couched in traditional apocalyptic language and used here by Mark because it seemed appropriate – at once ominous and vague. Used here, the saying provides an important clue to Mark’s purpose in this chapter. If all these things are to take place within this generation, then we understand why he ends the discourse with the warnings in vv.33-7. The fact that some Christians have been misled by false signs of the parousia does not mean that there is no need for continual vigilance: sooner or later the End will come, and Marks’s readers must therefore keep watch.

Enduring to the end

The hope we have as Christians is in deed great. This week we are faced again with the messiah coming again – with the hope of seeing his face, the trustworthiness of God’s saving arm, and the promise of trials to come.

Jeremiah prophesies that a branch with sprout from the line of David. We find ourselves in the expectation between the last two verses in the reading. We have seen “The Lord is Our Righteousness” bloom in human flesh, but yet we don’t see Jerusalem living in safety, nor did the disciples who followed him to the cross.

The psalmist sings of our expectation of the ability of God to make his promise sure. In spite of the fact we have yet to see the perfect rule of Christ, we still sing with the psalmist.

Lead me in your truth, and teach me, for you are the God of my salvation; for you I wait all day long. Be mindful of your mercy, O LORD, and of your steadfast love, for they have been from of old.

Paul reveals his joy in the church of Thessalonica and desire to see him and compares it with the hope they have in seeing Christ return. He prays that they would be strong to endure to the end. There is much trouble coming their way, and God puts a premium on the faithful who overcome.

As a former dispensationalist, the Lukan text gives me pause. I believe that the blessed hope of the return of Christ is imminent, nothing has to happen to set the stage, it has been set from Pentecost. The signs of the times can confuse us. I grew up with the fear of movies like “A thief in the night.” My grandfather watched Jack Van Impe regularly and believed Edgar Whisenant’s “88 reasons why the Rapture will be in 1988.” I was afraid, of what should be our blessed hope, along with a surprising number of my generation who grew up with nuclear war as an expectation. This fear is fueled by “Left Behind” and war in the Middle East. Luke says we are not to faint from fear.

“Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly,”

As we face the text in Luke we must see it through the eyes of a disciple. Jesus isn’t trying to frighten or convert. He is giving them a base of understanding as the approach the cross, then the persecution of the early church. He is equipping them with the tools to overcome. He says this generation will not pass away until all things have taken place. One commentator (Pentecostal no less) suggests that “generation” should be taken as a type of people (i.e. an evil generation, or righteous generation). In that, his people and those who will have nothing to do with him will be around to the end – just like the wheat and the tares. What was true for them is true for us. Every generation has had its reason to realize that the return of Christ is near, because it is. From Goth, to pope, to crusade, to Hitler, to Hussein, the stage has been set, the time ripe. Antichrists come and go, but Christ remains forever and one day we will see him face to face if we are strong in the day of temptation and trial.

“Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”