69. Matt 27:54; 28:2; Rev 11:3.
70. The events at the cross that may be viewed as apocalyptic include: darkness (Mark 15:33; Luke 23:44), an earthquake (Matt 27:51), tearing of the temple veil (Matt 27:51; Luke 23:45), and the bodies of the dead walking around town (Matt 27:52). The apocalyptic like events at Pentecost include: the presence of a violent wind, tongues of fire coming upon the people, and people speaking in foreign tongues (Acts 2:2–4). See below for further discussion.
71. Rev 2:7, 11, 17, 29; 3:6, 13, 22; 13:9; Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35.
72. Rev 2:7, 11, 17, 29; 3:6, 13, 22.
73. This is why Jesus used this phrase with reference to his parables. Cf. Mark 4:9, 23; Matt 11:15; 13:9, 43.
74. Cf. Isa 6; cf also, Jer 5:21; 17:23.
75. Note that Jesus was explaining all of his parables to his disciples privately (Mark 4:34). Thus, even the disciples did not understand the parable, but since they have “ears to hear” Jesus explained things to them.
76. Cf. Isa 6:9–10; Jer 5:21; 17:23.
77. Cf. Ezek 3:25.
78. Cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 8:8; 14:35.
79. Note that Mark clearly associates this phrase with the prophetic commissioning of Isaiah 6 (cf. Mark 4:10–12; Isa 6:9–11).
80. Cf. Mark 1:15; Luke 17:21.
81. It is superfluous for our purposes to debate the historicity of such events. That is, many wish to reject the historicity of these events because they are depicted in apocalyptic terms. Others will deny that the language is apocalyptic because they fear that by doing so the historicity of the events will be questioned. The proper response is to recognize the clear use of apocalyptic language and then to determine how that may or may not affect the historicity of the events.
82. Cf. Joel 2:30–31.
83. Now, one may ask, end of what? This will be explored more fully in ch. 7. For now, let us note that the end of the kingdom of this world has begun!
84. Cf. Ezra 9:9. This significant thesis has been worked out thoroughly in the work of NT Wright. See his The New Testament and the People of God and Jesus and the Victory of God.
85. Cf. Deut 28:3–6; Lev 26:3–10.
86. This is clearly set forth in the covenant. If the Israelites disobey and break the covenant with God, then they will be uprooted from the land (cf. Deut 28:32–37, 49, 64). Leviticus uses even more graphic language when it says that the land will “spew you out” (Lev 18:28; ESV, NET, NKJ all say “vomit”).
87. Yahweh (often spelled without the vowels YHWH) is the covenant name for God in Hebrew (cf. Exod 3:14–15). The English equivalent is “Lord,” but one must be careful because “Lord” translates both Yahweh and Adonai. The Greek uses Kurios.
88. The prophets do so in accord with Deut 30:1–6. This is clear in 2 Chr 6:37–39; 7:14.
89. This is the significance of the temple in Scripture, as we will examine in chs. 6–7.
90. Though the NIV and NET translate the verse by saying that the kingdom of God “is near,” we must note that the Greek engiken commonly expresses a spatial nearness more than a temporal one. That is, the nearness is not one of time, in the sense that it will come soon. Instead, the nearness is to be found spatially in the nearness of the person of Christ himself. See Edwards, Gospel according to Mark, 46–47.
91. Though some suggest that Paul was informing Timothy about what it will be like (future) in the last days, the use of the present imperatives (“realize this” in 2 Tim 3:1; and “avoid such men” in 3:5) strongly suggests that Paul was informing Timothy of a present crisis for which he needed to be prepared. This understanding accords with the rest of 2 Timothy, which focuses on Paul’s appeals to Timothy to maintain his ministry.
92. Cf. 2 Pet 3:3.
93. This is especially clear in the covenant itself (cf. Deut 30:1–6). That repentance must precede the restoration is also evident in Daniel’s prayer in Daniel 9.
94. This does not negate repentance on the part of the people, hence John the Baptist’s message of repentance and the continued focus of the NT on the need to repent and be saved (cf. Acts 2:38; 3:19; 8:22; 17:30; 26:20).
95. We will explore this facet of the eschaton in ch. 8.
96. This we will explore more fully in ch. 12.
5
Understanding Prophecy and the End Times
Prophecy, in the biblical tradition, is not exclusively or even primarily about making pronouncements and predictions concerning the future. Rather, prophecy is speaking words of comfort and/or challenge, on behalf of God, to the people of God in their concrete historical situation.97
In my classes over the years when teaching this great book, I make a final plea in the opening lecture regarding the necessity of exegesis as the proper way—indeed the only way—that leads to understanding. . . . The unfortunate reality is that almost all of the popular stuff written on Revelation, which tends to be well known by many of these students, has scarcely a shred of exegetical basis to it. Such interpreters usually begin with a previously worked out eschatological scheme that they bring to the text, a scheme into which they tend to spend an extraordinary amount of energy trying to make everything in the text fit, and which they then attempt to defend, but with very little success.98
Introduction
The failure to understand prophecy, both the purpose of prophecy and the nature of prophetic language, is a significant