The Second Coming
The Fall of Jerusalem
Jesus said in Luke 20:20-21, "But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then those who are in Judea must flee to the mountains." Compare this with Matthew 24:15-16 which says, "So when you see the abomination of desolation – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), then those in Judea must flee to the mountains." In other words, Jerusalem's desolation, and the setting up of the abomination of desolation, follow as a result of Jerusalem falling to an enemy invasion.
According to Zechariah 14, it is the fall of Jerusalem that triggers the second coming. Verses 1 to 7 say, "A day of the LORD is about to come when your possessions will be divided as plunder in your midst. For I will gather all the nations against Jerusalem to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. Then the LORD will go to battle and fight against those nations, just as he fought battles in ancient days. On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. Then you will escape through my mountain valley, for the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come with all his holy ones with him. On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
Jesus said in Luke 20:20-21, "But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then those who are in Judea must flee to the mountains." Compare this with Matthew 24:15-16 which says, "So when you see the abomination of desolation – spoken about by Daniel the prophet – standing in the holy place (let the reader understand), then those in Judea must flee to the mountains." In other words, Jerusalem's desolation, and the setting up of the abomination of desolation, follow as a result of Jerusalem falling to an enemy invasion.
According to Zechariah 14, it is the fall of Jerusalem that triggers the second coming. Verses 1 to 7 say, "A day of the LORD is about to come when your possessions will be divided as plunder in your midst. For I will gather all the nations against Jerusalem to wage war; the city will be taken, its houses plundered, and the women raped. Then half of the city will go into exile, but the remainder of the people will not be taken away. Then the LORD will go to battle and fight against those nations, just as he fought battles in ancient days. On that day his feet will stand on the Mount of Olives which lies to the east of Jerusalem, and the Mount of Olives will be split in half from east to west, leaving a great valley. Half the mountain will move northward and the other half southward. Then you will escape through my mountain valley, for the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come with all his holy ones with him. On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
Two Stages to Christ's Coming
Zechariah describes a time period known as the 'day of the Lord'. This is not just one literal day, but rather the time period between Jerusalem being invaded and Christ establishing his rule over the entire earth. When Jerusalem falls to the armies of the Antichrist, verse 4 tells us that Jesus will stand on the Mount of Olives, causing the mountain to split in two. This is the first stage of Christ's coming, when he steps in to create an escape route through which Jerusalem's refugees can flee. Verses 5 and 6 describe the second stage of his coming, when Jesus comes with all his holy ones, on a day when the sources of light in the heavens will congeal. This is how Jesus describes his coming in the Gospels. He says in Matthew 24:29-30, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory."
Zechariah describes a time period known as the 'day of the Lord'. This is not just one literal day, but rather the time period between Jerusalem being invaded and Christ establishing his rule over the entire earth. When Jerusalem falls to the armies of the Antichrist, verse 4 tells us that Jesus will stand on the Mount of Olives, causing the mountain to split in two. This is the first stage of Christ's coming, when he steps in to create an escape route through which Jerusalem's refugees can flee. Verses 5 and 6 describe the second stage of his coming, when Jesus comes with all his holy ones, on a day when the sources of light in the heavens will congeal. This is how Jesus describes his coming in the Gospels. He says in Matthew 24:29-30, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory."
A Time of Great Suffering
Notice that his visible coming in glory comes after a time of great suffering. In Matthew 24:16-26, Jesus describes this time of suffering, between the fall of Jerusalem when the abomination of desolation is set up, and his visible coming upon the clouds in glory. This is the time of trouble for Jacob, prophesied in Jeremiah 30:7. And just as Zechariah prophesied, Jesus says that those in Judea must flee to the mountains. This is what Mattathias and his sons did when Antiochus Epiphanes invaded Jerusalem and set up the abomination of desolation in 167 BC.
Notice that his visible coming in glory comes after a time of great suffering. In Matthew 24:16-26, Jesus describes this time of suffering, between the fall of Jerusalem when the abomination of desolation is set up, and his visible coming upon the clouds in glory. This is the time of trouble for Jacob, prophesied in Jeremiah 30:7. And just as Zechariah prophesied, Jesus says that those in Judea must flee to the mountains. This is what Mattathias and his sons did when Antiochus Epiphanes invaded Jerusalem and set up the abomination of desolation in 167 BC.
The Birth Metaphor
Jesus does not specifically mention the first stage of his coming when he splits the Mount of Olives, although it is alluded to in Acts 1:11 when he ascends from the Mount of Olives. But in Matthew 24:8, after describing signs that precede his coming, he calls them 'the beginning of birth pains'. In other words, he likened his coming to a kind of metaphorical birth, or rebirth. Understanding his use of this metaphor, which likens the end time period to a kind of pregnancy, is crucial. In medical terms, during the third trimester of pregnancy and sometimes even earlier, some women experience 'practice contractions', known technically as 'Braxton Hicks Contractions', or as 'false labour'. And nearer full term (usually after 37 weeks), some women experience contractions that are more intense and regular, known as 'prodromal labour', but which do not lead to 'true labour'. Jesus' use of this metaphor alludes back to Micah 4 and 5. Micah 5:2 prophesies Jesus' literal birth in Bethlehem. But the prophecy is cloaked within the context of end-time Jerusalem falling to enemy armies and subsequently being delivered by Israel's Messiah. When she falls in Micah 4:9-10, Jerusalem is pictured metaphorically as a woman screaming in the agonies of labour (i.e. true labour, metaphorically-speaking). In Micah 5:3, the end-time arrival of Messiah is portrayed as Jerusalem giving birth and being delivered of her agonies. In other words, in Micah 5 Jesus has a literal birth (v2), but also a metaphorical rebirth when he returns to deliver Jerusalem (v3). Jerusalem, or Israel, metaphorically giving birth to Jesus at the second coming is also portrayed in Revelation 12:5. According to this 'birth metaphor', Jerusalem is in true labour at the point when she falls to Antichrist's armies. The birth is when Jesus arrives on the Mount of Olives in fulfilment of Zechariah 14:4 to relieve the suffering of Jerusalem's Jews and facilitate their escape to a place of safety (Revelation 12:6). So the four birth-pain signs are like practice contractions, indicating that labor and the birth are drawing near. That still leaves the question, "How near?" In Matthew 24:6, after speaking of 'wars and rumours of wars', Jesus says, "Make sure that you are not alarmed, for this must happen, but the end is still to come". In other words, the second coming is still some way off after the wars and rumours of war. Similarly in Luke's account, Jesus says about wars and rebellions, "these things must happen first, but the end will not come at once" (Luke 21:9). So the first four signs that he describes in Matthew 24:4-7 are early indicators that the fall of Jerusalem and his coming are near.
Jesus does not specifically mention the first stage of his coming when he splits the Mount of Olives, although it is alluded to in Acts 1:11 when he ascends from the Mount of Olives. But in Matthew 24:8, after describing signs that precede his coming, he calls them 'the beginning of birth pains'. In other words, he likened his coming to a kind of metaphorical birth, or rebirth. Understanding his use of this metaphor, which likens the end time period to a kind of pregnancy, is crucial. In medical terms, during the third trimester of pregnancy and sometimes even earlier, some women experience 'practice contractions', known technically as 'Braxton Hicks Contractions', or as 'false labour'. And nearer full term (usually after 37 weeks), some women experience contractions that are more intense and regular, known as 'prodromal labour', but which do not lead to 'true labour'. Jesus' use of this metaphor alludes back to Micah 4 and 5. Micah 5:2 prophesies Jesus' literal birth in Bethlehem. But the prophecy is cloaked within the context of end-time Jerusalem falling to enemy armies and subsequently being delivered by Israel's Messiah. When she falls in Micah 4:9-10, Jerusalem is pictured metaphorically as a woman screaming in the agonies of labour (i.e. true labour, metaphorically-speaking). In Micah 5:3, the end-time arrival of Messiah is portrayed as Jerusalem giving birth and being delivered of her agonies. In other words, in Micah 5 Jesus has a literal birth (v2), but also a metaphorical rebirth when he returns to deliver Jerusalem (v3). Jerusalem, or Israel, metaphorically giving birth to Jesus at the second coming is also portrayed in Revelation 12:5. According to this 'birth metaphor', Jerusalem is in true labour at the point when she falls to Antichrist's armies. The birth is when Jesus arrives on the Mount of Olives in fulfilment of Zechariah 14:4 to relieve the suffering of Jerusalem's Jews and facilitate their escape to a place of safety (Revelation 12:6). So the four birth-pain signs are like practice contractions, indicating that labor and the birth are drawing near. That still leaves the question, "How near?" In Matthew 24:6, after speaking of 'wars and rumours of wars', Jesus says, "Make sure that you are not alarmed, for this must happen, but the end is still to come". In other words, the second coming is still some way off after the wars and rumours of war. Similarly in Luke's account, Jesus says about wars and rebellions, "these things must happen first, but the end will not come at once" (Luke 21:9). So the first four signs that he describes in Matthew 24:4-7 are early indicators that the fall of Jerusalem and his coming are near.
The Tribes of the Earth will Mourn
When Jesus describes his second coming, he connects several different Old Testament prophecies. In Matthew 24:30a he says, "Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn." Here Jesus alludes to Zechariah 12: 10-14 which describes how God will pour out a spirit of grace and supplication upon the people of Jerusalem and the remnant of the tribes of Israel. They will look upon the one they have pierced and lament and mourn for him as for an only son. In that moment when Israel recognises Jesus as their Messiah whom they rejected and crucified, they will lament and mourn. Jesus expands this mourning to includes all the tribes of the earth, not just Israel.
When Jesus describes his second coming, he connects several different Old Testament prophecies. In Matthew 24:30a he says, "Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn." Here Jesus alludes to Zechariah 12: 10-14 which describes how God will pour out a spirit of grace and supplication upon the people of Jerusalem and the remnant of the tribes of Israel. They will look upon the one they have pierced and lament and mourn for him as for an only son. In that moment when Israel recognises Jesus as their Messiah whom they rejected and crucified, they will lament and mourn. Jesus expands this mourning to includes all the tribes of the earth, not just Israel.
His Coming on the Clouds
In Matthew 24:30b he says, "They will see the Son of Man arriving on the clouds of heaven with power and great glory." Here Jesus alludes to Daniel 7. First of all, you should know that Daniel 7 is the basis for the "Son of Man" title which was Christ's favourite way of describing himself. He used it 28 times in Matthew, 13 in Mark, 25 times in Luke, and 12 times in John. Daniel 7 is the chapter in the Old Testament which Jesus and the New Testament writers alluded to more than any other. Here in Daniel's vision of the second coming, he first of all sees a vision of empires, portrayed metaphorically as four beasts, that rule the earth at different points in history. These culminate in a final beast empire that is ruled by the Antichrist, who is portrayed as a horn of this beast empire. In that context, Daniel then sees a heavenly judgment scene being set up. Daniel 7:9-10 says, "While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb's wool. His throne was ablaze with fire and its wheels were all aflame. A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; Many tens of thousands stood ready to serve him. The court convened and the books were opened." As Daniel continues to watch, he sees the judgement of the Antichrist, with him being killed and thrown into this river of fire. And in verses 13-14 he continues, "I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him. To him was given ruling authority, honour, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed." Jesus saw himself as this divine 'Son of Man' who came from heaven and who will be served and worshipped by people from every tribe and nation, not just by the people of Israel. In this vision, Daniel also foresaw the time of great tribulation. Verses 21-22 say, "While I was watching, that horn began to wage war against the holy ones and was defeating them, until the Ancient of Days arrived and judgment was rendered in favour of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom." And verses 25-26 say of the Antichrist, "He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand for a time, times, and half a time. But the court will convene, and his ruling authority will be removed – destroyed and abolished forever!"
In Matthew 24:30b he says, "They will see the Son of Man arriving on the clouds of heaven with power and great glory." Here Jesus alludes to Daniel 7. First of all, you should know that Daniel 7 is the basis for the "Son of Man" title which was Christ's favourite way of describing himself. He used it 28 times in Matthew, 13 in Mark, 25 times in Luke, and 12 times in John. Daniel 7 is the chapter in the Old Testament which Jesus and the New Testament writers alluded to more than any other. Here in Daniel's vision of the second coming, he first of all sees a vision of empires, portrayed metaphorically as four beasts, that rule the earth at different points in history. These culminate in a final beast empire that is ruled by the Antichrist, who is portrayed as a horn of this beast empire. In that context, Daniel then sees a heavenly judgment scene being set up. Daniel 7:9-10 says, "While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb's wool. His throne was ablaze with fire and its wheels were all aflame. A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; Many tens of thousands stood ready to serve him. The court convened and the books were opened." As Daniel continues to watch, he sees the judgement of the Antichrist, with him being killed and thrown into this river of fire. And in verses 13-14 he continues, "I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him. To him was given ruling authority, honour, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed." Jesus saw himself as this divine 'Son of Man' who came from heaven and who will be served and worshipped by people from every tribe and nation, not just by the people of Israel. In this vision, Daniel also foresaw the time of great tribulation. Verses 21-22 say, "While I was watching, that horn began to wage war against the holy ones and was defeating them, until the Ancient of Days arrived and judgment was rendered in favour of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom." And verses 25-26 say of the Antichrist, "He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand for a time, times, and half a time. But the court will convene, and his ruling authority will be removed – destroyed and abolished forever!"
Time, Times and Half a Time
The period of 'time, times, and half a time' that Daniel 7:25 describes, equates to three and a half years, or to 42 months, or to 1,260 days. Revelation 11:2-3 says, "But do not measure the outer courtyard of the temple; leave it out, because it has been given to the Gentiles, and they will trample on the holy city for forty-two months. And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth." In other words, after Jerusalem falls to the Antichrist, this is the time of suffering before Jerusalem is liberated. It is during this time period that we have the ministry of the two witnesses.
Also Revelation 13:5-10 says of this same time period, "The beast was given a mouth speaking proud words and blasphemies, and he was permitted to exercise ruling authority for forty-two months. So the beast opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation, and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed. If anyone has an ear, he had better listen! If anyone is meant for captivity, into captivity he will go. If anyone is to be killed by the sword, then by the sword he must be killed. This requires steadfast endurance and faith from the saints."
It is during this same time period that the refugees from Jerusalem are preserved in a safe-place in the desert. Revelation 12:5-6 says, "So the woman gave birth to a son, a male child, who is going to rule over all the nations with an iron rod. Her child was suddenly caught up to God and to his throne, and she fled into the wilderness where a place had been prepared for her by God, so she could be taken care of for 1,260 days." When Jerusalem falls to the Antichrist, it is as though Israel is metaphorically in the agonies of labour. The arrival of Jesus on the Mount of Olives is like a metaphorical rebirth, and relieving Israel from the agonies of labour. But after this first stage of Christ's coming, he is then caught up again to his position on the clouds. Whether or not this is the point at which Christ's coming upon the clouds is visible to all is not entirely clear.
The period of 'time, times, and half a time' that Daniel 7:25 describes, equates to three and a half years, or to 42 months, or to 1,260 days. Revelation 11:2-3 says, "But do not measure the outer courtyard of the temple; leave it out, because it has been given to the Gentiles, and they will trample on the holy city for forty-two months. And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth." In other words, after Jerusalem falls to the Antichrist, this is the time of suffering before Jerusalem is liberated. It is during this time period that we have the ministry of the two witnesses.
Also Revelation 13:5-10 says of this same time period, "The beast was given a mouth speaking proud words and blasphemies, and he was permitted to exercise ruling authority for forty-two months. So the beast opened his mouth to blaspheme against God – to blaspheme both his name and his dwelling place, that is, those who dwell in heaven. The beast was permitted to go to war against the saints and conquer them. He was given ruling authority over every tribe, people, language, and nation, and all those who live on the earth will worship the beast, everyone whose name has not been written since the foundation of the world in the book of life belonging to the Lamb who was killed. If anyone has an ear, he had better listen! If anyone is meant for captivity, into captivity he will go. If anyone is to be killed by the sword, then by the sword he must be killed. This requires steadfast endurance and faith from the saints."
It is during this same time period that the refugees from Jerusalem are preserved in a safe-place in the desert. Revelation 12:5-6 says, "So the woman gave birth to a son, a male child, who is going to rule over all the nations with an iron rod. Her child was suddenly caught up to God and to his throne, and she fled into the wilderness where a place had been prepared for her by God, so she could be taken care of for 1,260 days." When Jerusalem falls to the Antichrist, it is as though Israel is metaphorically in the agonies of labour. The arrival of Jesus on the Mount of Olives is like a metaphorical rebirth, and relieving Israel from the agonies of labour. But after this first stage of Christ's coming, he is then caught up again to his position on the clouds. Whether or not this is the point at which Christ's coming upon the clouds is visible to all is not entirely clear.
A Day Known to the Lord
Concerning the timing of his visible coming upon the clouds, Jesus says in Matthew 24:36, "But as for that day and hour no one knows it – not even the angels in heaven – except the Father alone." Here he is pointing to Zechariah 14:6 where the day of his coming is described as "a day known to the Lord". But Zechariah 14 gives the impression that his coming in glory follows quite soon after his splitting of the Mount of Olives. Verses 5-7 say, "Then you will escape through my mountain valley, for the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come with all his holy ones with him. On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
Concerning the timing of his visible coming upon the clouds, Jesus says in Matthew 24:36, "But as for that day and hour no one knows it – not even the angels in heaven – except the Father alone." Here he is pointing to Zechariah 14:6 where the day of his coming is described as "a day known to the Lord". But Zechariah 14 gives the impression that his coming in glory follows quite soon after his splitting of the Mount of Olives. Verses 5-7 say, "Then you will escape through my mountain valley, for the mountains will extend to Azal. Indeed, you will flee as you fled from the earthquake in the days of King Uzziah of Judah. Then the LORD my God will come with all his holy ones with him. On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
The Surprise Element
Despite the fact that Christ's second coming in glory clearly happens some time after the fall of Jerusalem, Jesus taught through various statements and parables that it will take most people by surprise. In Matthew 24:37-39 he says, "For just like the days of Noah were, so the coming of the Son of Man will be. For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man." Most people around the world will miss the significance of Jerusalem's fall, and continue with life as though everything is relatively normal.
Despite the fact that Christ's second coming in glory clearly happens some time after the fall of Jerusalem, Jesus taught through various statements and parables that it will take most people by surprise. In Matthew 24:37-39 he says, "For just like the days of Noah were, so the coming of the Son of Man will be. For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man." Most people around the world will miss the significance of Jerusalem's fall, and continue with life as though everything is relatively normal.
Like a Thief in the Night
Consequently, Jesus tells us in Matthew 24:42-44, "Therefore stay alert, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into. Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him." So Christians must be watchful of world events, especially of those affecting Israel. Similarly, the Apostle Paul writes in 1 Thessalonians 5:2-6, "For you know quite well that the day of the Lord will come in the same way as a thief in the night. Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape. But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. For you all are sons of the light and sons of the day. We are not of the night nor of the darkness. So then we must not sleep as the rest, but must stay alert and sober." Christians often miss this point, that Christ's coming will be like a thief in the night to non-Christians. Christians who know the bible and are alert to world events should be expecting it, even though they will not know the exact day or hour.
Consequently, Jesus tells us in Matthew 24:42-44, "Therefore stay alert, because you do not know on what day your Lord will come. But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into. Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him." So Christians must be watchful of world events, especially of those affecting Israel. Similarly, the Apostle Paul writes in 1 Thessalonians 5:2-6, "For you know quite well that the day of the Lord will come in the same way as a thief in the night. Now when they are saying, “There is peace and security,” then sudden destruction comes on them, like labor pains on a pregnant woman, and they will surely not escape. But you, brothers and sisters, are not in the darkness for the day to overtake you like a thief would. For you all are sons of the light and sons of the day. We are not of the night nor of the darkness. So then we must not sleep as the rest, but must stay alert and sober." Christians often miss this point, that Christ's coming will be like a thief in the night to non-Christians. Christians who know the bible and are alert to world events should be expecting it, even though they will not know the exact day or hour.
Parable of the Fig Tree
In Matthew 24:32-34, Jesus says, "Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. So also you, when you see all these things, know that he is near, right at the door. I tell you the truth, this generation will not pass away until all these things take place." The fig tree was symbolic of the nation of Israel. Consequently, the fig tree's branch becoming tender and it putting out leaves because summer is near represents a fresh beginning for the nation of Israel. This surely relates to the re-establishment of Israel as an independent state on May 14, 1948. Consequently, we should expect all the things that Jesus prophesied in Matthew 24 being fulfilled within a generation of 1948. Psalm 90:10 says, "The days of our lives add up to seventy years, or eighty, if one is especially strong." Based on this verse, it is reasonable to equate a biblical generation as 70 to 80 years, and therefore to anticipate Christ's coming within 80 years of 1948. That takes us up until 2028. So the fig tree parable gives us a general pointer so that we should know when Christ's coming is near.
In Matthew 24:32-34, Jesus says, "Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. So also you, when you see all these things, know that he is near, right at the door. I tell you the truth, this generation will not pass away until all these things take place." The fig tree was symbolic of the nation of Israel. Consequently, the fig tree's branch becoming tender and it putting out leaves because summer is near represents a fresh beginning for the nation of Israel. This surely relates to the re-establishment of Israel as an independent state on May 14, 1948. Consequently, we should expect all the things that Jesus prophesied in Matthew 24 being fulfilled within a generation of 1948. Psalm 90:10 says, "The days of our lives add up to seventy years, or eighty, if one is especially strong." Based on this verse, it is reasonable to equate a biblical generation as 70 to 80 years, and therefore to anticipate Christ's coming within 80 years of 1948. That takes us up until 2028. So the fig tree parable gives us a general pointer so that we should know when Christ's coming is near.
The Sun, Moon and Stars
But Jesus also says, "…when you see all these things, know that he is near, right at the door." This gives us a more specific marker. The final signs to look out for are those Jesus described in verse 29, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken." This is just as Zechariah 14:6 says, "On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
But Jesus also says, "…when you see all these things, know that he is near, right at the door." This gives us a more specific marker. The final signs to look out for are those Jesus described in verse 29, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken." This is just as Zechariah 14:6 says, "On that day there will be no light – the sources of light in the heavens will congeal. It will happen in one day (a day known to the LORD); not in the day or the night, but in the evening there will be light."
The Second Coming in Revelation
A very significant key to understanding the book of Revelation is to recognise where in the book Christ's second coming takes place. A common misunderstanding is that the battle of Armageddon in Revelation 19 is the second coming. But there are many indicators that identity Armageddon as Christ's final battle, and not his initial second coming in glory. For example, Jesus arrives at Armageddon with his robes already soaked in blood (Revelation 19:13). This is a pointer to Isaiah 63:1-6 which describes Messiah's military campaign in Edom (Arabia) where he treads the winepress and stains his clothing. This is a metaphor for his military campaign in Edom, his slaughter of his enemies, and his clothing being splattered with their blood. Isaiah 63:5 tells us that he fights this campaign alone. By contrast, he arrives at Armageddon accompanied by the armies of heaven whose clothing is clean and white (Revelation 19:14). This is because Armageddon is their first battle. But Christ has already been fighting earthly battles, so the second coming must precede his Edom campaign. Isaiah 34:8 seems to indicate that his Edom campaign lasts about a year. It says, (KJV), "For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion." This is a poetic passage, using synonymous parallelism, implying that Edom's judgment lasts for a metaphorical day, which in more literal terms is about a year. In that case, we should expect to find the second coming much earlier in Revelation than chapter 19.
Consider again what Jesus says in Matthew 24:29-30, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory." The equivalent of these events is to be found in Revelation 6:12-17, "Then I looked when the Lamb opened the sixth seal, and a huge earthquake took place; the sun became as black as sackcloth made of hair, and the full moon became blood red; and the stars in the sky fell to the earth like a fig tree dropping its unripe figs when shaken by a fierce wind. The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place. Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, because the great day of their wrath has come, and who is able to withstand it?”
Verse 12 explains the reason the sun and moon are darkened immediately before Christ's coming - there is a great earthquake (which might also include a volcanic eruption throwing volcanic ash into the atmosphere).
At the same time, both passages describe the stars appearing to fall from heaven. This is not explained in either of these passages, but my understanding is that Revelation 12:7-9 gives us an explanation, "Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels. So that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him." The devil and his angels are 'the spiritual forces of evil in the heavens' as described by the Apostle Paul in Ephesians 6:12. When they are cast out of heaven onto the earth, it will look like the stars are falling. This same event is also described in Isaiah 34:4-5, "All the stars in the sky will fade away, the sky will roll up like a scroll; all its stars will wither, like a leaf withers and falls from a vine or a fig withers and falls from a tree. He says, “Indeed, my sword has slaughtered heavenly powers. Look, it now descends on Edom, on the people I will annihilate in judgment.”"
Revelation 6:14 similarly describes the sky being split apart like a scroll and being rolled up. The result of this is that everyone on earth, as they look up at the sky, is able to see Jesus seated upon his throne in the clouds. In other words, they are able to see the reality of Christ's coming, as described in Daniel 7:13-14.
A very significant key to understanding the book of Revelation is to recognise where in the book Christ's second coming takes place. A common misunderstanding is that the battle of Armageddon in Revelation 19 is the second coming. But there are many indicators that identity Armageddon as Christ's final battle, and not his initial second coming in glory. For example, Jesus arrives at Armageddon with his robes already soaked in blood (Revelation 19:13). This is a pointer to Isaiah 63:1-6 which describes Messiah's military campaign in Edom (Arabia) where he treads the winepress and stains his clothing. This is a metaphor for his military campaign in Edom, his slaughter of his enemies, and his clothing being splattered with their blood. Isaiah 63:5 tells us that he fights this campaign alone. By contrast, he arrives at Armageddon accompanied by the armies of heaven whose clothing is clean and white (Revelation 19:14). This is because Armageddon is their first battle. But Christ has already been fighting earthly battles, so the second coming must precede his Edom campaign. Isaiah 34:8 seems to indicate that his Edom campaign lasts about a year. It says, (KJV), "For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion." This is a poetic passage, using synonymous parallelism, implying that Edom's judgment lasts for a metaphorical day, which in more literal terms is about a year. In that case, we should expect to find the second coming much earlier in Revelation than chapter 19.
Consider again what Jesus says in Matthew 24:29-30, "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory." The equivalent of these events is to be found in Revelation 6:12-17, "Then I looked when the Lamb opened the sixth seal, and a huge earthquake took place; the sun became as black as sackcloth made of hair, and the full moon became blood red; and the stars in the sky fell to the earth like a fig tree dropping its unripe figs when shaken by a fierce wind. The sky was split apart like a scroll being rolled up, and every mountain and island was moved from its place. Then the kings of the earth, the very important people, the generals, the rich, the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains. They said to the mountains and to the rocks, “Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, because the great day of their wrath has come, and who is able to withstand it?”
Verse 12 explains the reason the sun and moon are darkened immediately before Christ's coming - there is a great earthquake (which might also include a volcanic eruption throwing volcanic ash into the atmosphere).
At the same time, both passages describe the stars appearing to fall from heaven. This is not explained in either of these passages, but my understanding is that Revelation 12:7-9 gives us an explanation, "Then war broke out in heaven: Michael and his angels fought against the dragon, and the dragon and his angels fought back. But the dragon was not strong enough to prevail, so there was no longer any place left in heaven for him and his angels. So that huge dragon – the ancient serpent, the one called the devil and Satan, who deceives the whole world – was thrown down to the earth, and his angels along with him." The devil and his angels are 'the spiritual forces of evil in the heavens' as described by the Apostle Paul in Ephesians 6:12. When they are cast out of heaven onto the earth, it will look like the stars are falling. This same event is also described in Isaiah 34:4-5, "All the stars in the sky will fade away, the sky will roll up like a scroll; all its stars will wither, like a leaf withers and falls from a vine or a fig withers and falls from a tree. He says, “Indeed, my sword has slaughtered heavenly powers. Look, it now descends on Edom, on the people I will annihilate in judgment.”"
Revelation 6:14 similarly describes the sky being split apart like a scroll and being rolled up. The result of this is that everyone on earth, as they look up at the sky, is able to see Jesus seated upon his throne in the clouds. In other words, they are able to see the reality of Christ's coming, as described in Daniel 7:13-14.
Understanding Daniel 7 from a New Testament Perspective
From a New Testament perspective, although the Son of Man coming upon the clouds in Daniel 7:13-14 is a vision of Christ's second coming, it also had a degree of fulfilment in his first coming. Jesus used the title 'Son of Man' as a way of declaring, throughout his earthly ministry, that he was the divine human who had come from heaven, and on whom God would confer ruling authority and sovereign power over an eternal kingdom. In John 3:13, Jesus said to Nicodemus, "No one has ascended into heaven except the one who descended from heaven – the Son of Man." And at his trial before the high priest, when the high priest asked him if he was the Christ, the Son of God, Matthew 26:64 says that Jesus replied, "You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven." Jesus directly claimed to be the divine Son of Man as in Daniel 7:13-14. At the same time, by claiming that he would be seen sitting at God's right hand, he was also claiming to be the Messiah as in Psalm 110:1. It was these claims that directly led to Christ's conviction and to him being sentenced to death on the cross for blasphemy. After his resurrection, Jesus told his disciples in Matthew 28:18-19, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations." In other words, Jesus claimed that Daniel 7:14a had already been fulfilled, "To him was given ruling authority, honour, and sovereignty," and they were to make disciples of all nations so that Daniel 7:14b would also become a reality, "All peoples, nations, and language groups were serving him." In his sermon on the day of Pentecost, Peter said in Acts 2:32-33, "This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear." When Peter described God raising Jesus up, he was referring not only to his resurrection from the dead, but also to his Ascension. With their own eyes, the disciples had seen Jesus ascend into the clouds, to be restored to his position of glory as envisioned in Daniel 7:13. Later in Acts, when Stephen is being stoned to death, Acts 7:55-56 says, "But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!”" Stephen saw Jesus positioned in glory at God's right hand, giving him a standing ovation for his faithful service unto death. Revelation 6:14-17 describes the moment when the whole world will see heaven opened and the same reality that Stephen saw, except that Jesus will be seated upon the throne, and ready to pour out his wrath upon all who oppose him".
From a New Testament perspective, although the Son of Man coming upon the clouds in Daniel 7:13-14 is a vision of Christ's second coming, it also had a degree of fulfilment in his first coming. Jesus used the title 'Son of Man' as a way of declaring, throughout his earthly ministry, that he was the divine human who had come from heaven, and on whom God would confer ruling authority and sovereign power over an eternal kingdom. In John 3:13, Jesus said to Nicodemus, "No one has ascended into heaven except the one who descended from heaven – the Son of Man." And at his trial before the high priest, when the high priest asked him if he was the Christ, the Son of God, Matthew 26:64 says that Jesus replied, "You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven." Jesus directly claimed to be the divine Son of Man as in Daniel 7:13-14. At the same time, by claiming that he would be seen sitting at God's right hand, he was also claiming to be the Messiah as in Psalm 110:1. It was these claims that directly led to Christ's conviction and to him being sentenced to death on the cross for blasphemy. After his resurrection, Jesus told his disciples in Matthew 28:18-19, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations." In other words, Jesus claimed that Daniel 7:14a had already been fulfilled, "To him was given ruling authority, honour, and sovereignty," and they were to make disciples of all nations so that Daniel 7:14b would also become a reality, "All peoples, nations, and language groups were serving him." In his sermon on the day of Pentecost, Peter said in Acts 2:32-33, "This Jesus God raised up, and we are all witnesses of it. So then, exalted to the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured out what you both see and hear." When Peter described God raising Jesus up, he was referring not only to his resurrection from the dead, but also to his Ascension. With their own eyes, the disciples had seen Jesus ascend into the clouds, to be restored to his position of glory as envisioned in Daniel 7:13. Later in Acts, when Stephen is being stoned to death, Acts 7:55-56 says, "But Stephen, full of the Holy Spirit, looked intently toward heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!”" Stephen saw Jesus positioned in glory at God's right hand, giving him a standing ovation for his faithful service unto death. Revelation 6:14-17 describes the moment when the whole world will see heaven opened and the same reality that Stephen saw, except that Jesus will be seated upon the throne, and ready to pour out his wrath upon all who oppose him".
The Day of Wrath
Near the start of his earthly ministry during his first coming, Jesus proclaimed the 'year of the Lord's favour' (Luke 4:19). He was quoting Isaiah 61:1-2, but he stopped in the middle of verse 2 which says, "to announce the year when the LORD will show his favour, the day when our God will seek vengeance…" For the last 2,000 years, we have lived in the 'year of the Lord's favour', a time of amnesty when sinners can turn themselves upon the mercy of God and receive forgiveness from their sins, as paid for by Jesus in his death on the cross. But an amnesty never lasts forever. His second coming will mark the beginning of the 'day when our God will seek vengeance'. In Revelation 6:17, those who look up at the sky and see Christ enthroned upon the clouds understand this. As they try to hide themselves in caves and among the rocks of the mountains, they cry out to them, "Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, because the great day of their wrath has come, and who is able to withstand it?” I have already mentioned that Isaiah 34:4 describes the sky being rolled up like a scroll and the stars falling, much like the description in Revelation 6:13-14. And just like Revelation 6:17 describes the day of wrath, so also Isaiah 34:8 says, "For it is the day of the Lord's vengeance, and the year of recompense for the controversy of Zion." Just as the year of the Lord's favour was much longer than a literal year, so the day of wrath is much longer than a literal day. Based on Isaiah 34:8, it may last about one literal year. On the other hand, Daniel 11:36 says of the Antichrist, "…He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of wrath is completed, for what has been decreed must occur." Given that Revelation 13:5 tells us "he was permitted to exercise ruling authority for forty-two months," it is likely that the day of wrath lasts for the whole of this three and a half year period, ending with Antichrist's defeat at the battle of Armageddon (Revelation 19).
Near the start of his earthly ministry during his first coming, Jesus proclaimed the 'year of the Lord's favour' (Luke 4:19). He was quoting Isaiah 61:1-2, but he stopped in the middle of verse 2 which says, "to announce the year when the LORD will show his favour, the day when our God will seek vengeance…" For the last 2,000 years, we have lived in the 'year of the Lord's favour', a time of amnesty when sinners can turn themselves upon the mercy of God and receive forgiveness from their sins, as paid for by Jesus in his death on the cross. But an amnesty never lasts forever. His second coming will mark the beginning of the 'day when our God will seek vengeance'. In Revelation 6:17, those who look up at the sky and see Christ enthroned upon the clouds understand this. As they try to hide themselves in caves and among the rocks of the mountains, they cry out to them, "Fall on us and hide us from the face of the one who is seated on the throne and from the wrath of the Lamb, because the great day of their wrath has come, and who is able to withstand it?” I have already mentioned that Isaiah 34:4 describes the sky being rolled up like a scroll and the stars falling, much like the description in Revelation 6:13-14. And just like Revelation 6:17 describes the day of wrath, so also Isaiah 34:8 says, "For it is the day of the Lord's vengeance, and the year of recompense for the controversy of Zion." Just as the year of the Lord's favour was much longer than a literal year, so the day of wrath is much longer than a literal day. Based on Isaiah 34:8, it may last about one literal year. On the other hand, Daniel 11:36 says of the Antichrist, "…He will exalt and magnify himself above every deity and he will utter presumptuous things against the God of gods. He will succeed until the time of wrath is completed, for what has been decreed must occur." Given that Revelation 13:5 tells us "he was permitted to exercise ruling authority for forty-two months," it is likely that the day of wrath lasts for the whole of this three and a half year period, ending with Antichrist's defeat at the battle of Armageddon (Revelation 19).
