"great suffering" (Matthew 24:1-31)

This post reflects my thinking in preparation for an upcoming lesson at the Bible school on eschatology, or "last things." A pastor friend here recently told me that "Israel is our clock." In other words, according to him, events that occur within the present-day nation of Israel hasten the day and hour of Jesus' coming again. Through a close study of such texts as Matthew 24:1-31, however, I hope to switch the emphasis--as I believe Jesus did--from the "when" in his disciples' original question to the "what": not "when" will these things be but "what" is the sign. Even that "what", however, was not what the disciples--still enamored of the temple (v. 1) and expectant of a messiah who would "suddenly come to his temple", increasing its splendor (Mal. 3:1; Hag. 2:9)--expected.

"When will these things be, and what will be the sign of your coming and the end of the age?"
(Mt. 24:3)

So the disciples asked Jesus.

Earlier he had told the scribes and Pharisees that "a wicked and adulterous generation asks for a sign" (Mt. 12:38-39).

Now his disciples ask for a sign.

Jesus, in his response, speaks of wars and rumors of wars, famine, earthquakes. He speaks of betrayal and the love of many growing cold (vv. 6, 7, 10, 12).

He also warns of false prophets and false christs (v. 11, 24).

It is his discussion around these false prophets that introduces the key words in the text.

First, the false prophets are those who "produce great signs" (v. 24). That is, the false prophets are those who produce the very thing that the disciples ask Jesus to give them.

Second, the false prophets perform their signs with the intent of "leading astray, if possible, even the elect" (v. 24). That is, those who have asked Jesus for a sign are themselves vulnerable to the deceitful signs of false prophets.

Third, as opposed to the false prophets who produce great signs, the disciples will experience great suffering, "such as has not been since the beginning of the world and never will be again" (v. 21). That is, just as the suffering of the Son of Man who, like Jonah in the belly of the sea monster, will be in the earth three days and nights, so the only sign given to the disciples is their inevitable suffering (Mt. 12:39-40).

Their great suffering (Greek: thlipsis, vv. 9, 21, 29) is not, however, pointless; it is for the sake of righteousness; it is the sign of blessedness (Mt. 5:10-11). In fact, "the one who perseveres to the end will be saved" (v. 13).

The disciples will be handed over to suffering and they will be killed, but for their sake--"for the sake of the elect"--"those days will be cut short" (v. 22). Moreover, just "after the suffering of those days," after "the sign of the Son of Man has appeared in heaven", "he will send out his angels to gather his elect" (vv. 29-31).

Though suffering is their lot, their mark, their sign, the Son of Man is coming for his own. "And remember," he says, "I am with you always, to the end of the age" (Mt. 28:20).

"Let the reader understand" (v. 15) what then is the cost--and the hope--of discipleship.

-Joe

our great high priest

This is the summary content of the Bible Study portion of our February teaching at Bethany Bible School.

Leviticus 14:1-9 details the cleansing of one who is to be cleansed of his leprosy. He will be "brought to the priest", who will "go outside the camp" to "make an examination" to determine whether the "stroke of leprosy is healed" in the person. If the disease has indeed abated, the priest will command that two birds, cedarwood, two red cords, and hyssop be brought to him. Then the priest will slaughter one of the birds over a clay vessel filled with clean water. The blood of the slaughtered will mix with the water. Then the priest will take the living bird, together with the cedarwood, the cords, and the hyssop, and dip them in the mixture of blood and water. With the latter elements he will dash the mixture seven times upon the one who is to be cleansed of his leprosy. The living bird, carrying the blood of its slaughtered counterpart, he will release to the open field. Following this, the one who is to be cleansed will shave off all his hair, wash his clothes, and bathe his body. Then he can reenter the camp.

Upon reentry, however, the law dictates that he will "stay outside his tent" for seven days. On the seventh day, he will again shave, wash his clothes, and bathe his flesh, after which he shall be definitively, finally, clean.

Mark 1:40-45 also describes a scenario involving one who is to be cleansed of his leprosy. For his cleansing--"that which Moses commanded"--he was instructed to "show himself to the priest." The one who gave him such an instruction, however, had already cleansed him.

"If you want," the leper, begging and bending the knee, says to Jesus, "you are able to make me clean." "Moved with compassion and stretching out his hand to the leper," Jesus responds: "I do want, be made clean." "Immediately the leprosy left him."

Ignoring through his joy Jesus' warning to him not to tell anyone but to "show himself to the priest as a testimony to them", the cleansed one embarks to spread the word broadly, to the effect that Jesus is no longer able to move about freely in the city, so great is the demand on his time by the many who seek healing for their afflictions. Instead, Jesus finds himself "outside, in the desert place."

Taking upon himself the disease of the afflicted, the one who was so able to make the afflicted one clean, is himself now unable, cast outside of respectable society to dwell in the desert place. Like the bird contaminated by the blood of its slaughtered counterpart, Jesus is expelled to the field carrying the diseases of the people. In fact, like the bird which was slaughtered, Jesus too will be crucified outside the city, with the consent of the chief priests of his religion.

Yet the one who was cleansed will no more be able to return to the priests of his religion, so complete is his healing by the compassionate touch and loving words of the One who is able to make him clean.

For his sake--for ours--the Able One has been disabled. The Healthy One has become sick. The Just One has become a sinner: "God made him who knew no sin to be sin for us in order that we might become the righteousness of God" (2 Cor 5:21).

-Joe