1. In this verse, the Greek simply says, "the treasury" rather than, "the place where the money had been given for the Temple and its services." The treasury was probably located somewhere in the courtyard of the women (see endnote 9:17).
2. The word kodrantes (κοδράντης), as it is given in the Greek, is popularly translated as two "small copper coins." It was equivalent to one fourth of the smallest Roman coin, which would make it probably less than what we know today as a penny.
3. Every one of these stones were torn down when the Roman Official Titus destroyed Jerusalem in 70 AD. Any stones we see today are only the stones from the wall of the city and not the buildings themselves.
4. The word parousia (παρουσία) that is commonly translated as "coming" is more accurately understood (in every case) to have the meaning of a physical coming. It is the same word that is translated as "presence" in Philippians 2:12. It is a compound Greek word made up of the two words para (παρα), meaning "along side of" and eimi (ειμι), meaning "I am." These two words when put together literally say, "I am along side of," and can be understood as saying, "when I am with you."
5. There are some subtle but very major differences between the three gospels that record this exchange of words that needs to be pointed out. Mark 13:4 and Luke 21:7 basically say that His disciples had asked Him, "when will these things be (NASB)?" And, also, "what will be the sign when these things are about to take place (NASB)?" While Matthew has, basically, two questions in one, saying the same thing as Mark and Luke, but then adding, ". . . and of the end of the age (Matthew 24:3)?"
Jesus then answers their questions by describing some of things that had happened in 70 AD by the Roman general Titus, describing this with the words "not one stone shall be left upon another." That is what is insight with the question "when will these things be." Jesus described what was going to happen, and had happened, in 70 AD.
Immediately following this declaration, Jesus then goes on to give a synopsis of world history, starting from that day in 70 AD, explaining how there will be wars and rumors of wars and how the Christians will be persecuted even up to the point of the Antichrist (24:15). Then Jesus answers the second question in Matthew when His disciples asked about the ". . . end of the age."
In answering this question, Jesus first explains how immediately prior to "the sign" of the sun being turned to darkness and the moon turning to blood (Matthew 24:29-30). Then Jesus finishes off by saying, ". . . then the sign of the son of man will appear in the sky." That sign being Him "coming on the clouds of the sky with power and great glory" to judge the earth and do away with the sin that has so defined this age.
6. This warning would be meaningless unless there were going to be some of us who make up the church here during the time that the Antichrist will have control. This warning is especially for those who, since the time of Great Tribulation (a time that is distinct from God’s wrath) has begun and the rapture had not yet happened, begin to – being in this predicament – have doubts and need to be warned not to let anyone mislead them by saying that the rapture had secretly happened, and that Jesus is now on the earth secretly in the "inner rooms," or that He is somewhere casually gathering His elect.
For when He comes, He will come on the clouds of the sky and every eye will see Him (Revelation 1:7). And it is a time of deliverance for the righteous and a time when the wicked will go into the caves and say, "mountains and hills, fall on us and hide us from the wrath of the Lamb (Revelation 6:16)!"
7. According to the text, these "famines and plagues" can be seen as a direct result of "wars and rumors of wars," or terrorism’s relating to all "the nations surrounding Jerusalem (Luke 21:20)." This is, after all, the context of these "famines and plagues" Jesus is referring to (Matthew 24:7) – the nations surrounding Jerusalem.
The whole turnkey of these "wars and rumors of wars" could also be the supply of oil the Arabs have. Its effect on the economy could also be the reason for the famines, the terrorism, and the plagues (anthrax and etc . . .). (That is a possibility, but there may be other issues, such as drug resistant viruses.)
8. My wife and I were reading a book about childbirth, and the book – though a secular book – said that a mother could have all the signs of the onset – dilating and such – but you "still never know the day or the hour." The dilation can happen, and then the labor could not start until up to a couple weeks later, in some cases.
Another thing we had learned during this process is something called "Braxton Hicks." They are, in essence, a woman’s uterus practicing for birth. The uterus contracts periodically in practice for the real thing. Then I realized how that is what is meant by the "beginning of birth pains." The birth pains are in the actual labor, but the beginning of them are sporadic and, at most, a couple of months before birth. Therefore, it seems that though we may see some of these things like "wars and rumors of wars," they can be sporadic and be a considerable amount of time before the actual event.
9. This is not referring to the ordinary types of things like earthquakes and plagues.
10. The italicized words given here are used to lead us back to the things Jesus had just finished describing – the things of which He is now referring us back to by saying, "but before all these things. . . ."
11. The "abomination" is when the Anti-Messiah stands himself in the Temple of Jerusalem proclaiming to be god, demanding the world – with a special attention to the Jews – to worship him. And anyone who doesn’t, will be taken captive into the nations (Luke 21:24). This is what is referred to as the "desolation" that the abomination produces. We can further see this described, among other places, in Jeremiah 33:7-14, specifically verses 10, 12, and 14.
12. Some translations say, "let the reader understand. . . ."But this would most likely be referring to the people who are seeing these things happen, as well as those who were reading this at the time. These things need to be understood so that the times coming will not catch us off guard, so that we would not be overwhelmed when they are happening.
13. In those days the patio of a house was on its roof, and there was usually a staircase on the outside leading to the ground, and one going down, as well, into the inside of the house. So what Jesus is basically saying is: "These days are going to be so bad (Matthew 24:21) that you should not waste any time for any diversions – diversion that will keep you from running for your life."
And Jesus is speaking specifically to those who are in Judea (Matthew 24:16) at the time that the Antichrist sets himself up in God’s place, in initiation to his pursuit of destroying the saints (Revelation 13:7), which is all a part of the "Abomination of Desolation".
The people in Judea when this all happens will most likely flee to Petra, which is in the country of Jordan, according to what is mentioned in Revelation 12:6. It is a verse that says that it is a "place prepared for them." And if you go to Petra today, you will have a hard time missing the fact that this place is a well-prepared place for just such an occasion.
14. The point that the words "for then . . ."in Matthew 24:21 are making can be easily missed simply because of the somewhat lengthy portion just prior to it. Point in case, Jesus mentions in Matthew 24:15 that when the "Abomination of Desolation" is set up, those who are in Jerusalem need to flee for the hills. Directly following this, the text then goes into a somewhat lengthy description of what those who are going to flee need to do (or, rather, not do) that the reader, consequently, gets tied up so much in what he is reading that once he gets around to reading verse 21, it is not immediately evident what the "for then . . ."is referring back to. But it is referring back to the "Abomination of Desolation" that will be set up as Jesus just mentioned in verse 15.
15. The wrath of God puts an end to the Tribulation the Antichrist is imposing on the people of God. And this brings up a very important distinction that needs to be made. The seven-year peace agreement between Israel and the Antichrist, as it is mentioned in Daniel 9:27, or even the Great Tribulation, which begins in the middle of the seven years (see endnote directly above) cannot be God’s wrath. If it is, there is a great scramble of confusion left in the wake.
For example, if the Tribulation period is God’s wrath, we have the Antichrist having free reign, and the people of God suffering God's wrath. We have God’s people suffering for not worshiping the Beast and not getting his mark (Revelation 13:15-16), and the ungodly are not being subject to his persecution. That is backwards! The wrath of God is to be against the ungodly (Romans 1:18, 2:8, Colossians 3:5-6 and many, many more). And His people are not appointed for wrath (1 Thessalonians 1:10 and 5:9).
16. There are only two "tribulations" mentioned in scripture, the regular everyday tribulations of life (John 16:33) and the "Great Tribulation" as mentioned in Matthew 24:21, and in Revelation 2:22 and 7:14.
We are no doubt all well familiar with the everyday tribulations of life, but what does the "Great Tribulation" refer to? The Great Tribulation is described in scripture as the time period beginning at the middle of the "seven year peace agreement" between the Antichrist and Israel (Daniel 9:27), when the Antichrist will set up his image near the Temple – specifically on a wing of the Temple mount (Daniel 9:27) – and then begins to cut the heads off of those Christians, or anyone else who will not worship him, through receiving the "Mark of the Beast" (Revelation 13:11-18). This is what is being partially identified here.
The "Great Tribulation" cannot be God’s wrath because "we are not appointed unto wrath (1 Thessalonians 5:9)." And the "Great Tribulation" is when the Christians and Jews who refuse "the Mark" are being persecuted and killed by the Antichrist. He is not killing the people who ARE getting the mark. And the ones not getting the mark will mostly be true believers, and those Jews who have understanding.
As well, the word translated, here, as "fierce anger" is actually the Greek word for "wrath." "Wrath" means, especially in this context, "fierce anger." And that is why the word "wrath" has been translated in this publication with the words "fierce anger," rather than simply translating it using the word "wrath." (Also see Revelation 12:17.)
17. Contrary to popular belief, the times of the Gentiles being fulfilled as it is mentioned in Romans 11:25 is talking about the period of time that Jerusalem is allowed to be trampled by the Gentiles, as Jesus informs us here in Luke 21:24. It is similar to what God had told Abraham about when his descendants would return to the land of Canaan after their captivity in Egypt. God said it would not be until the times of the Amorites' sin would come into its fullness (Genesis 15:16). (Also See endnote 10:11.)
18. Matthew and Mark place the phrase, "Woe to those who are pregnant or nursing babies in those days!" a little earlier in this text than Luke does. Luke’s location is used because it fit better with the flow of the text and it took nothing away from Matthew and Marks placement.
20. The Greek literally says, "the scavenger birds will gather."
21. Here it would seem that Jesus is teaching a "Post-tribulation" rapture. However, things are not always as they may seem at first. The tribulation being described here is not the one popularly called the "tribulation period," which is also called the "seven-year tribulation." The tribulation period, here, Jesus is talking about, does not begin until the middle of that seven year period (Daniel 9:27 and Matthew 24:15 and 21).
We are told that we will not even know the day or hour on which the Great Tribulation will be "cut short (Matthew 24:22 and Mark 13:20)," but when it is cut short, it will be cut short with what the Bible calls the day of God’s wrath, otherwise known as, "The Day of the Lord (Joel 2:31; 1 Thessalonians 5:2; 2 Peter 3:10, Revelation 1:10, and in many other places). But thank God, according to His word and His faithfulness to it, "we are not appointed unto wrath (1 Thessalonians 5:9 and 1:10)." We are appointed for the salvation from His wrath (not talking about salvation from sin. Something that happens at the point a person becomes born again). For "we will be" what the Bible words as "caught up together to meet Him in the air (1 Thessalonians 4:17, author’s paraphrase)." At which time we are then "changed in the twinkling of an eye (1 Corinthians 15:51-52, author’s paraphrase)" – taken away right before the world experiences God’s wrath.
22. "Redemption" is a very interesting word because it is understood almost entirely by the context it is in.
One example is when Paul talks about the law in Galatians 3:13 and how we "were redeemed from the curse of the law ("Redeem" meaning, "to buy back")." And this is in reference to us, as those who have placed our faith in Jesus, no longer being under the condemnation that the law declares to all who break it.
Another example is when Peter talks about sin; he is talking about how we are redeemed from living and being controlled by it (1 Peter 1:18-19).
Understanding this, when Jesus is talking about the rapture, at the close of prophetic history, He is referring to a yet unfulfilled redemption from these bodies of death – and the Bible is clear that this will happen at one specific point, "in the twinkling of an eye (1 Corinthians 15:51-53)."
23. According to Jude 14, Mark 8:38, and Luke 9:26, it is not the believers that come with Jesus on the clouds to execute judgment; it will be the "holy angels."
And when He does come with them, this is when we shall then meet the Lord in the air, as the angels who are with Him gather together His elect from the four winds of the heaven (Matthew 24:31)."
This is also explained further in 1 Thessalonians 4:16-17.
24. When this instruction from the Lord is combined with, specifically, Luke 21:29 we can see that the "fig tree," in this case, does not represent Israel. For Luke says that Jesus had said ". . . all the trees, as well." And, certainly, "all the trees" do not represent Israel.
What, then, does the fig tree in this parable represent? It represents all the signs Jesus had just finished explaining. For He says, "learn this parable from the fig tree" – meaning, just like you can tell when figs will soon be on the tree when the leaves begin to sprout . . . In the same way, "when you see all these signs" – the signs Jesus had just finished describing – you will know that the kingdom of heaven is near.
So then, with the context in view, to say that the fig tree represents Israel is, may I humbly say, at the least, an irresponsible handling of scripture.
25. This phrase "the Day of the Lord" is the center of all last-day prophecies, and it is also two-fold: It is when Jesus comes to redeem the earth (Acts 2:20-21) and it is, at the same time, when He comes to execute judgment on all the ungodly (2 Peter 3:10).
There is, then, also one other key point to note: as it says in 2 Peter 3:10, "the day of the Lord will come like a thief. . . ."Therefore, from not only this; but from a completely comprehensive study of last-time events, whenever you see "the Day of the Lord" and/or its description ("the moon will turn to blood and the sun will not give its light"), we know that this is referring to – not only to the rapture, but also to the onset of God’s wrath. Something He uses to "cut short" the "Great Tribulation."
But thank God, we are "not appointed unto wrath (1 Thessalonians 5:9, author’s paraphrase).
However, even though we can know when it is "right at the door (Matthew 24:33)," we do not know the exact day or the hour (Mark 13:32).
26. Knowing that we cannot know the exact hour, combined with the fact that Matthew 24:33 tells us we can know when it is right at the door, that would mean that we do not know when it will happen until it is actually happening – though we can know when it is close – at the door. It can be compared to us in our house knowing that there is a guest standing outside our front door, but we do not know exactly when he will knock until he actually does.
28. There is a debate as to whether Jesus is talking about the rapture of the church or God’s wrath, at this point, but that is like arguing whether an elephant has a trunk or a tail. Some say it is the rapture because it says, "one will be taken and the other one left," while others say that it is God’s wrath because Jesus is saying that it will be like "the days of Noah."
However, when you bring the other verses concerning the end time events together, we find that "we are not appointed for wrath (1 Thessalonians 1:10);" and at the same time, the rapture does not happen until after the antichrist sets out to annihilate everyone who does not get the mark (Revelation 13:15-18 and 12:17 and Matthew 24:15-16 and 29).
We can then see that in the middle of this seven year period, the antichrist begins to administer his plan for ridding the earth of all those who will not worship him (Matthew 24:15 and Daniel 9:27). And it is then, as a result of this, that God "cuts it [the Great Tribulation] short (Mark 13:20)" with the administration of His wrath – just like the days of Noah.
For as soon as the door was shut" (people being delivered from God’s wrath, a symbol of the rapture) "the rain came" and destroyed all mankind (Matthew 24:37-39). That is, the rain was the beginning of God’s wrath (1 Thessalonians 5:2-5, 2 Thessalonians 2:1-4), and the sealing of the ark’s door was the deliverance of God’s people – two inseparable and simultaneous events.
Also, the Greek word used here for "taken" is the word paralambano (παραλ αμβάνω). It is a word that comes from the two Greek words: para, meaning "along side of" and lambano, meaning "to receive" – a word that can also be translated as "taken to be with. . . ."
29. See endnote directly above
30. See endnote directly above
31. The translation of the words, as they are in this publication, "Roll up your sleeves," is one of those instances where, rather than translating the words of their colloquialism – "gird up your loins" – it was exchanged for one of our comparable collquialism – "roll up your sleeves."
This phrase, "gird up your loins," was a term that came from the kind of clothes they wore in that day. In those days, the men wore a dress-like piece of clothing. Therefore, when they needed to have extra mobility, especially for the purpose of working, they would pull the bottom of this dress-type clothing from the back, up between their legs, and to the front; and they would then tuck it in at the place where we would have our belt buckle – kind of like a giant diaper. That is called "girding up the loins."
32. The night, in those days, was split up into four watches of three hours each, starting at six PM. One watch was from six to nine, the second was from nine to twelve, the third was from twelve to three, and the fourth was from three to six. Therefore, this watch would have to have been between one and three AM.
33. This can also be worded, "the Son of Man is coming at an hour when you do not think He will."
This, however, does not mean that if we are thinking about the rapture at the same time, as He is coming, that He will then not come – just because we were thinking about it.
What Jesus was telling them was, basically, "Look, you think I am going to come back in your lifetime; but I am not. I am not coming when you think I am."
34. When we realize that the disciples were real people, and that they were involved in real situations, we can then understand that the things they said were in response to other things that had happened during their time with Jesus.
For instance, in this example, we can recall the event when Jesus brought only Jacob, John, Andrew, and Peter onto the Mount of Transfiguration and then told them, as they were descending from the mountain, "Do not tell anyone about what you have just seen until the Son of Man has risen from the dead" (M 17:9, K 9:9, or 5:135 in this book)." Which is what they did.
But if we then try to understand how the disciples were trying to piece this information together, knowing that they never understood what He meant any of the times He told them, straight out, that He was going to be killed and then raised from the dead (Mark 9:31-31), until after it happened, we may notice that the main points that they would have understood from this event were that Jesus had told them that these four disciples were specifically picked out to witness this event, telling them that it was concerning the "Kingdom of God coming in power." And Jesus specifically stating to them that they were not to tell anyone about it until after His death – though they did not have a clue as to what He meant by that (Mark 9:10).
Recalling these things, we can now go to this situation when these same four disciples – and these four only – come to Him privately and ask, "Teacher, tell us when all these things will be? What will be the sign of Your physical return and the end of the age?" And then, after He gives them the explanation, they ask, "Lord, are you telling this parable for us only or for everyone else as well? (L 12:41)."
In more concise words, the reason they wondered if this was something for only them to know and not anyone else, was maybe because of the time back at the Mt. of Transfiguration event when He had told them to keep it to themselves. And so now they wondered if it was what He desired them to do with this bit of information as well.
35. A talent is hard to define. In 2009, one talent would be approximately $1,000,000.00. That would be over $5,000,000.00 in the case of this verse.
36. The "Pre-trib" rapture view teaches that the rapture of the church is imminent, or that it can happen at any time. This view is taught from, basically, three passages in Scripture. The first one is from 1 Thessalonians 5:2 where it says, "the . . . Lord will come like a thief," the second is in 2 Peter 3:10, where it says, "But the day of the Lord will come like a thief . . . ," and the third is in Matthew 24:36 and Mark 13:32, where it says, "For no one knows the day or the hour – not the angels of heaven, or even the Son. Only My Father knows"
However, let’s take a closer look at these verses. (Keep in mind that they all have one very interesting point associated with them, and that is how the "heavens will disappear" – a description paraphrasing the "day of the Lord.") For Paul does explain in 1 Thessalonians (chapter five) that the Day of the Lord will come like a thief. But then he continues with how it will only come like a thief to those who are going to their destruction (v. 3), and that we, who are "not in darkness," will not be taken by this day in that manner (v. 4).
That is what Paul said. But as far as Peter goes, in 2 Peter 3:10-13, he explains it further by giving us an in-depth description of the "Day of the Lord" and how we ought to live holy lives since "these things are to be destroyed in this way (v. 11)."
Even further, we have, in Mark 13:24-32, where Jesus describes the "Day of the Lord (vs. 24-25)," telling us how "the sun will be darkened and the moon will not give its light, and that the stars will fall from heaven." And then He says how "they, [those who are around at the time], will see the Son of man coming on the clouds of heaven (Matthew 24:30)" – at which time He will then "gather together his elect (Matthew 24:31)."
The event called "the Day of the Lord" is clearly signified in all three of these passage as the main event that immediately precedes the rapture of the church, and it is specifically said to be accompanied by some very disturbing – if you are a subject of his wrath – astronomical events. But if you are the beneficiary of His calling, "Lift up your head because your redemption draws near (Luke 21:25-28)."
For those who do hold to a pre-trib rapture view, this can be a very dangerous position. For when the Antichrist begins his persecution of the saints, and then it is realized that Jesus did not come back before then, they will be easy prey for disillusionment, if not more.
37. The word "accuser," used here, is a translation rather than a transliteration of the Greek word devil, which means a "slanderer" or an "accuser." The Greek word satanas (ωα νανᾶς), on the other hand, means adversary or enemy.
38. "Messenger" is the translation, rather than the transliteration, of the Greek word for "angel – angelos (αγγελος)."
