Introduction to the Olivet Discourse

We are finally going to start on the Olivet Discourse, Matthew 24-25, and look at some of the well-known parables of the Lord's earthly ministry. I posted an intro a few weeks ago, but here it is in a different way.

We note again:

• The Lord's earthly ministry was to Israel
• The parables are meant to be difficult
• Israel has a very specific place in God's plan and it revolves promises made to her alone.

We have covered all those previously.

Let's start by setting the stage for the words in this section of scripture:

"There will not be left here one stone upon another that will not be thrown down..." As Jesus was sitting on the Mount of Olives, the disciples came to him privately. "Tell us," they said, "when will this happen, and what will be the sign of your coming and of the end of the age?" – Matthew 24:2b-3

Note that this entire section is a response to things surrounding a very specific question… when will the Lord come into His kingdom (GK: parousia – the presence of someone). "Parousia" is a specific word and is not associated with the post-Acts epistles. It differs from "Epiphenea." We need to understand the difference between the Lord's "appearing" (epiphenea) and his presence as king (parousia).

The events laid out in Matthew 24 correspond with the three sets of judgments in the Revelation. The “revelation” is the revelation of the King in His return to establish His throne. This is the “parousia” of the King.

Charting the wording of Matthew 24 against the sequence of events in each of the judgments (seals, bowls, trumpets) will show this. Christ will return according to the prophets and according to the Feasts of Jehovah (given to Israel). The Acts age started with the Jewish feast of Pentecost and will culminate (after the present Age of Grace) with the Feast of Trumpets (“the last trump”).

Confused? Good. No, this is all backdrop. Suffice it to say, the future rulers of Israel's promised kingdom are asking the Lord about the destruction of the temple and the subsequent events leading to his return as king. (After his resurrection and after 40 days of instruction, they will ask again about the establishment of the kingdom. - Acts 1:6)

If you'll recall from the note on Daniel's 70 Weeks, they were expecting the end times events very soon. We see in the Acts age epistles that the kingdom was "at hand." It has not been "at hand" for 2000 years. The plan for Israel was put on hold and the Mystery of Ephesians 3 revealed, but that was a secret (mystery) at that time.

I've covered that elsewhere, so before I dive into Matthew 24-25, I'll remind us of the questions being addressed:

• When will these things be?
• What will be the sign of your coming?
• What will be the sign of the end of the age?

I hope things will become clearer as we move on.

Matthew 24: The End of the Age

We now go back to Matthew 24. We are looking at the Lord's answer to the questions, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?”

So, the Lord's answer is in context of his coming (return to earth) and the end of the age (not the "world"). This means these events concern the time of the Tribulation ("Jacob's trouble"); Israel's testing. As we have seen in Matthew, the Lord is addressing his brothers according to the flesh (Jews).

We must understand this to understand the parables of this section of scripture. These parable deal with the end of the age.

Just to nail down this point, note what the Lord says of the signs that will precede his return in light of Revelation chapter 6 (the seal judgments). These are not necessarily in order, they are different conditions of that age.

24:5 For many shall come in my name, saying, I am Christ; and shall deceive many. [First Seal: White Horse] 

24:7a For nation will rise against nation, and kingdom against kingdom. [Second Seal: Red Horse] 

24:7b And there will be famines, pestilences [Third and Fourth Seals: Black Horse and Pale Horse] 

24:9 Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name’s sake.[Fifth Seal: Martyrs crying out for justice]
24:7b and earthquakes in various places [Sixth Seal: great earthquake and signs in the heavens] 

24:13-14 But he who endures to the end shall be saved. And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.

Again, we have the "gospel of the kingdom." This is the gospel to Israel alone as we have seen (cp Matt 4:23; 10:5-7). This section of scripture continues the theme of the whole Book.

At the end, the Lord will deal with his people, Israel. according the promises and hopes revealed to the prophets.

24: 29-31 Immediately after the tribulation 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 the heavens will be shaken. Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn [Zech 12:10], and they will see the Son of Man coming on the clouds of heaven with power and great glory [Dan 7:13; 1 Thess 4:17]. And He will send His angels with a great sound of a trumpet, and they will gather together His elect [Is 45:4; 65:22; etc.] from the four winds, from one end of heaven to the other.

This is a terrible time for Israel, God's elect people:

24:22 And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened.

God will return to keep his promise to his elect people, even though they currently do not know him. He will call them out of all the earth, back to the land of promise.

For Jacob My servant’s sake, And Israel My elect, I have even called you by your name; I have named you, though you have not known Me.-Isaiah 45:4 

So will I do for My servants’ sake,That I may not destroy them all.I will bring forth descendants from Jacob,And from Judah an heir of My mountains;My elect shall inherit it,And My servants shall dwell there.-Isaiah 65:8-9

This sets the context for the next five parables:

-The Parable of the Fig Tree (2)
-The Parable of the Servants
-The Parable of the Foolish Virgins
-The Parable of the Talents
-The Parable of the Sheep and Goats

We Know Him No Longer According to the Flesh

"From now on, therefore, we regard no one according to the flesh. Even though we once regarded Christ according to the flesh, we regard him thus no longer."
-2 Cor 5:16

I want to tread lightly this time of year. Christians have liberty to do what they will about days and seasons. I only object when people require it of others or when it becomes a form of false humility or trying to please God in the flesh (Col 2). But there are two other issues which raise their heads this time of year.

The first is the issue of the resurrection. I have covered this repeatedly and suffice it to say, the resurrection of the Lord is EVERYTHING. That is, every freedom. forgiveness, hope, calling, blessing is linked to that glorious event. Since I've been there before, I'll move on to the other issue.

This time of year we see a lot of movies about the life of Christ. I'll refrain concerning whether we should be depicting Christ in an image of our creation and concentrate on the error of focusing our eyes on the earthly Christ. The so-called "red letter Christians" make this paramount in their theology (although, as we have noted, they really don't read ALL the red letters). But should they or we?

Let's look at just some of what the earthly Christ said:

"I am not sent but unto the lost sheep of the house of Israel."
-Matt 15:24 

"It is not fitting to take the children's bread, and to cast it to dogs [Gentiles]."
-Matt 15:26 

"Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not..."
-Matt 10:5

His ministry on earth was to Israel, through whom God had promised the whole world would be blessed. She has earthly promises. She will have a kingdom and serve as priests for the nations (Ex 19; Zech 8; Heb 8; etc.). Paul teaches us in Romans that he came "to confirm the promises made to the fathers [of Israel]" (15:8). He took upon himself the sins of the whole world. But in the resurrection, his earthly ministry was complete. Israel looks to her glorified King and we look to a glorified Savior.

The precious Son of God is to be understood as the one in heavenly places today. He was seen in visions by Ezekiel and John. This is who we worship!

"And there came a voice from above the expanse over their heads. When they stood still, they let down their wings.And above the expanse over their heads there was the likeness of a throne, in appearance like sapphire;[g] and seated above the likeness of a throne was a likeness with a human appearance. And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. Like the appearance of the bow that is in the cloud on the day of rain [rainbow], so was the appearance of the brightness all around. Such was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell on my face..."
-Ezek 1:25-28 

"In the midst of the lampstands one like a son of man, clothed with a long robe and with a golden sash around his chest. 14 The hairs of his head were white, like white wool, like snow. His eyes were like a flame of fire, 15 his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters."
-Rev 1:13-15 

"At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne. And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald."
-Rev 4:2-3 

"Then I saw another mighty [messenger] coming down from heaven, wrapped in a cloud, with a rainbow over his head, and his face was like the sun, and his legs like pillars of fire. He had a little scroll open in his hand. And he set his right foot on the sea, and his left foot on the land, and called out with a loud voice, like a lion roaring. When he called out, the seven thunders sounded."
-Rev 10:1-3

Etc.

This is the Lord we serve. This is the resurrected Lord, returned to his full glory as setting it aside to become a man [Phil 2] for our sakes. We now know him no longer after the flesh. We need to see him with clear eyes. He was in his full glory in Ezekiel and he is returned to his full glory today.

"I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed."
-John 17:4-5

He is now the glorified, risen Lord. Let us worship him as our Great God and Savior as we look for his glorious appearing!!

"Renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works."
-Titus 2:12-14

Yet Another Post on Yeshua, Yahweh, Etc.

I came across an Alan Horvath video which teaches that the word "God" and "Lord" refer to Satan. Feel free to look him up. Alan has some good material, but he is a prime example of what I cover in my most recent entry. That is, although he is a dispensationalist, he keeps trying to cram the Body into Israel.

I have covered this in previous blog posts on the use of "Yeshua" (spelling varies), but I wanted to post a short entry directed at the use of God's name in scripture. The Creator God is the great I AM. He is (Anglicized) the Yahweh and Elohim of the Hebrew scriptures (among many other names). He is the thrice holy God of scripture. He is the God of Abraham, Isaac, and Jacob. His promises to Israel are yea and amen!

But he is not bound by Hebrew.

It seems from the video as though Alan thinks the entire New Testament was written in Hebrew or Aramaic? If not, I have no idea how he concludes that the Father can only be referred to as "Yahweh." Obviously, Paul uses "theós" to refer to the true God and in Acts 17 that is the same word the pagan Greeks also use (the difference being the object of the use). 

So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god (θεός).’ What therefore you worship as unknown, this I proclaim to you. The God (θεός) who made the world and everything in it, being Lord of heaven and earth, does not live in temples made by man... - Acts 17:22-24

In Psalm 82, scripture (Yahweh, the Father) refers to men as "'ĕlôhı̂ym" (אֱלֹהִים). But we know from context the object and difference. 'ĕlôhı̂ym is also used of false gods (Deut 32:17; etc.). Context, is the difference.

God (אֱלֹהִים, 'ĕlôhı̂ym) standeth in the congregation of the mighty; he judgeth among the gods (אֱלֹהִים, 'ĕlôhı̂ym)... I have said, Ye are gods (אֱלֹהִים, 'ĕlôhı̂ym); and all of you are children of the most High. But ye shall die like men...
-  Ps 82:1, 6-7a

Scripture also allows for pronouns. Both the Father (Yahweh) and Satan are referred to as "he" (ekeînos); 2 Tim 2:13 cp John 8:44. In fact, Satan is referred to as a "father" in Jn 8:44. I think it's dangerous to start teaching that people are calling on Satan when they use "God." 

There are people who teach "Jesus" means "Son of Zeus." It never ends. Paul never refers to Christ as "Yeshua." He uses "Iēsoûs Christos" (Greek) from which the Anglicized "Jesus" is derived. The post-Acts epistles are given to gentiles. We were never bound by Hebrew versions of the Greek.

Race, Ethnicity, The Traditions of Men, and Lent

Rightly Dividing Israel

I'm still planning on getting to the rest of the parables in Matthew, but I've seen a disturbing pattern recently which is important to the whole series on Matthew.

I'm used to the Replacement Theology folks confusing Israel and the Body. I've documented the fall of dispensationalists from a proper understanding of Israel and the New Covenant to a muddled one. 

But I've noticed as of late a complete blurring of lines. This is disturbing. If we are going to discuss issues such as race, we need to understand God's understanding of race. 

This begins with His distinction in both Old and New Testaments between Israel and the nations (heathen, gentiles, etc.). Scripture knows of three levels of distinction which we will cover in the section below.

At the core of just about every error (as I see it) in Christendom is this blurring of lines concerning the plan of God for ages for Israel and the nations. We're at the point at which Hebrew words are forced upon our Apostle, Paul, declaring his use of Greek of none effect. Paul himself, as the Apostle to the Gentiles, would be appalled. God's choice of Greek for most, if not all, the New Testament is His inspiration. To force Hebrew upon it is to question God's inspiration.

Surely, I believe Israel has a central role to play in the plan of God (laid out in other posts). She has promises and hopes unique to her. But God also has a unique plan for this age which is primarily for gentiles and which recognizes no partition between Jew and Gentile. Many would say they understand this, but in word and deed they display that they do not.

In this present age, theologically, there is no Jew or Gentile. But in the plan of God, ethnically, God still makes a distinction. Scripture has plans for Israel. The Body is part of the greater family of God, but is wholly independent from Israel. Her feasts, rituals (including baptisms and Passover - "Lord's Supper") are hers. They serve nothing in this age apart from robbing from Christ.

Until these distinctions are understood and obeyed, the confusion will continue.

We are soon entering the time on the calendar of great outward displays of religious tradition (Ash Wednesday, Lent Holy Week, etc.). It may make us feel puffed up in the flesh, but we risk losing reward (disqualification).

DO NOT let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day. These are a shadow of the things that were to come; the reality, however, is found in Christ. DO NOT let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind. They have lost connection with the head, from whom the whole body, supported and held together by its ligaments and sinews, grows as God causes it to grow.
Since you died with Christ to the elemental spiritual forces of this world, WHY, as though you still belonged to the world, do you submit to its rules: “Do not handle! Do not taste! Do not touch!”? These rules, which have to do with things that are all destined to perish with use, are based on merely human [church] commands and teachings. Such regulations indeed have an appearance of wisdom, with their self-imposed worship, their false humility and their harsh treatment of the body, but they lack any value in restraining sensual indulgence.
-Col 2:16-23

Scriptural Background on Race

Let's now look at some scriptural nuts and bolts. We have three levels of race and ethnicity in scripture (among men):

1. The Human Race descended from the first Adam 
2. The separation of the nations after the flood
3. The descendants of Jacob and the rest of the nations (Israel and gentiles)

These are the only distinctions of consequence. For the Christian, our concern is not race or ethnicity, but biblical standards consistent with this age and our hope and calling.

Enter here, the concept of culture:

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.-Gen 15:16

God didn't hate the Amorites. He doesn't hate gentiles (thankfully), but he does hate sin. He is patient as he was here with the Amorites. To Nineveh (gentiles) he sent Jonah to offer them a chance at redemption, and they answered.

God does eventually deals with the Amorites. Men are impatient with God's mercy and long-suffering, then critical of his judgments. "Why does God allow sin!" followed by "Why must God judge!" In Jonah's case, Jonah was upset that God showed mercy to Nineveh.

Now to translate that into today. As a Christian, I see all men as equal before a thrice holy God. All have sinned and come short of the glory of God. All are under the Adamic curse of death and decay. I make no judgment based on anything but God's gracious gospel (which is offered to all).

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
-Rom 2:16

That is in regard to eternal life. However, there is the matter of culture. God does not excuse sin or error merely because it is a matter of one's culture or if it is a matter of one's race.

Manasseh was a king in the line of David from the tribe of Judah in the nation of Israel. He adopted, however, the wicked culture of the Amorites.

Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols. Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.-2 Kings 21:11-12

We judge no man by his race or ethnicity, yet we must judge all issues of culture by the Word of God. If something is not addressed directly or by principle, we offer liberty. But if something is opposed to the Word of God, it must be rejected.

We should not seek wisdom or help from Egypt (the world).

The race issue is a simple one in Christendom: we recognize all as equal before the one with whom we have to do. We believe in equality before the Lord. In regard to cultural issues, I will listen only to those who know the Savior, believe his word, and rightly divide it. Anything else is a waste of my time and an insult to God's word.

Woe to those who go down to Egypt for help
and rely on horses,
who trust in chariots because they are many
and in horsemen because they are very strong,
but do not look to the Holy One of Israel
or consult the Lord!
-Isaiah 31:1 

And yet [the Holy One of Israel] is wise and brings disaster;
he does not call back his words,
but will arise against the house of the evildoers
and against the helpers of those who work iniquity.
-Isaiah 31:2 

The Egyptians are man, and not God,
and their horses are flesh, and not spirit.
When the Lord stretches out his hand,
the helper will stumble, and he who is helped will fall,
and they will all perish together.
-Isaiah 31:3

We make a colossal mistake when wee seek answers from the unregenerate. Occasionally, they may stumble near the truth (Acts 17:28), but give no heed to their instruction. Bowing to unregenerate men and plead for them to teach us? May it not be so.

From the Biblical Straining at a Gnat Department

Had an online discussion with someone arguing that contemporary music can't be Christian (he pointed me to some book, I never get any verses). He has a PhD from a respected seminary... so I looked up his program. Turns out, the curriculum is based on the work of four men from the Evangelical Heretics Hall of Fame.

While he's breaking down the secret Satanic message in Petra's "The Coloring Song," he's swallowing garbage from gospel-denying false teachers. I'm sure he tithes, though.

Something for us all to remember:

“Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence."
-Matthew 23

I'm not saying the guy is full of greed and self-indulgence (I'm being hyperbolic to make a point), but if you can't miss huge heretics (or worse, you accept them for the sake of getting the letters after your name), don't try to tell me the Getty's are the spawn of Satan.

No one is more critical of some of the horrid doctrine in and around contemporary artists than I... but we need to apply that to all we do. Test the spirits.

Video warning: Contains the backbeat!

Bible Translations and Manuscript Issues

A new Bible Translation, The Pure Word, is out. Looks interesting. I read a sample of its scholarship. Very helpful, but while being literal, it appears to me to fall short where other literal translations succeed.

I think it's a great complement to those works and a valuable resource, but not the end-all. The publishers recommend it be used as a complement to a readable version because it is awkward in English. Sounds good to me.


I'm a little disappointed that they kept apologizing to the KJV. One of the members of the committee was a KJV-only guy until he realized (as many have argued) it suffers from political and ecclesiastical compromises. They write that he wept when hit with the truth.

Rather than cry, he should praise God for delivering him from his false worship. Eh, I'll take all the kissing of the KJV as long as they acknowledge it's not inspired above the original manuscripts.

(I hope I can get a copy of the Pure Bible by the end of this year.)

I should say, in the example they give on the order page, they use at least one word I can't find in any Greek manuscript or in any literal translation. This piqued my interest.

I don't pretend to know Greek, but there are so many great resources, on occasion I've tried my hand at translating. You may have seen some of my attempts followed by "The Michael Scotto translation, which we do not recommend."

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Since I commented on translations, I thought I'd share my very little knowledge on the subject. Big picture stuff. VERY generalized for those starting at square one.

There are essentially three kinds of translations: Literal (L), Dynamic Equivalence (DE), and Paraphrase (P). Many translations are a combination, leaning more one way than another. (Another phrase for the L is "formal equivalence," in case you ever see that.)

L- Literal (Formal Equivalence)
DE - Dynamic Equivalence
P - Paraphrase

The KJV, for example, is a literal translation (L). That is, it tries to translate the original manuscripts directly to English. If you'll notice, some words in the KJV (NKJV) are in italics. That's their way of saying they added words for English context. I'd say that reveals it has a slight bit of DE. There are certainly more "literal" translations (like Young's Literal), but the spirit of being L is in translations like the KJV. A slightly more readable L is the ASV (American Standard Version).

The NIV is a dynamic equivalence. That is, it takes the original text and arranges it more "dynamically" (changes it). They add more to try and have it communicate more closely to modern English. It attempts to give the "thought" behind the words, rater than the words themselves, while employing some of the words. Comparatively, The Good News Translation (GNT) is a looser DE than is the NIV (IMHO)

As we get farther away from the L, we are getting away from translations you would want to use for a "word study" or similar.

Finally, something like the New Living (NLT) or the Message Bible (MSG) would be a paraphrase. To me, they're more like commentaries. They might be helpful for reading comprehension, but certainly somebody's bias is present. I would not recommend P as a study Bible, but it may help with simple reading.

Some like the Holman Christian Standard Bible (HCSB) are combo versions (L, DE in this case).

Here are some comparative examples:

In the beginning God created the heavens and the earth. And the earth was waste and void (ASV) L 

In the beginning, when God created the universe, the earth was formless and desolate (GNT) DE 

First this: God created the Heavens and Earth—all you see, all you don’t see. Earth was a soup of nothingness, a bottomless emptiness, an inky blackness. (MSG) P 

In the beginning God created the heavens and the earth. Now the earth was formless and empty (HCSB) L/DE

Biblegateway.com allows you to see 56 different English translations. The continuity is sometimes amazing. Studylight.org has an "interlinear" option which shows you the original language and as you roll over the words you can see the English word used. If you click on the word, the Strong's Concordance definition (with others) comes up and you can see how many times it's used and how it is translated in other verses.

You will also see options for manuscripts. I'll give a big picture overview below.

Versions I use the most (in no order):

NKJV - New King James Version
NIV - New International Version
ESV - English Standard Version
ASV - American Standard Version
YLT - Young's Literal Translation
EBR - Rotherham's Emphasized Bible
KJV - King James Version
RSV - Revised Standard Version
DARBY - Darby Translation

That's certainly not exhaustive. I've recently started to check the MEV (Modern English Version)

I recommend The Companion Bible (which is KJV) which has excellent notes breaking down words and patterns in scripture. There is also a condensed version available online.

Finally, I HIGHLY recommend "How to Enjoy the Bible" which is an excellent resource for studying scripture written by a brilliant, yet humble scholar, E.W. Bullinger (DBG).

Used copies are very inexpensive: CLICK HERE

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I've decided to go ahead and comment on manuscripts since I mentioned it. Believe me, this won't take long. I've read and listened to a bunch on this topic. I've read scary books about "New Age" texts, etc. But upon closer inspection, I've never really seen the reason for the hub bub.

[I won't go too deep into the Old Testament and New Testament. Just know that with the OT there exits a Greek version (the Septuagint) which is helpful with understanding how some Greek words can be used, but it is sometimes less reliable than Hebrew (Chaldean) Jewish texts (but only marginally so). The Septuagint, as with all honest translations, certainly can be called "the Word of God" in regard to the inspired books (not the Apocrypha). The Lord and the Apostles quoted from it in the New Testament Greek texts. ]

The differences that do exist in the accepted manuscript evidence do not affect any major doctrine (and really very few minor doctrines if we want to quibble). I'd even argue there are more "problems" among the English translations than among the bulk of the manuscript evidence (and really not much there). IMHO.

Compared to other ancient documents we take for granted as accurate (e.g. Greek philosophers), the biblical manuscripts are incredibly more numerous and reliable.

Here's pretty much what you need to know if you're just a beginner: there are essentially two sets of texts. The first represents the vast majority of what we have. These make up the "Majority" or "Byzantine" texts. You may hear of the Textus Recptus (TR) or the "Received Text." Well, the Majority Text is a compilation of medieval texts and the TR is similar (though not as complete). Although not interchangeable with "Byzantine", they're essentially the same for our purposes in regard to the different translations. When I use the interlinear function in StudyLight, I choose the Byzantine texts box (BYZ).

The Byzantine text is the form found in the largest number of surviving manuscripts, though not in the oldest.

We've now covered about 95% of available texts (Majority). So why bother with the rest? Well, the other texts (Minority) are older. So, you can see the value in being closer to the originals. Closer, but we know less about their origins. Some prefer the Minority as there is some concern the state church may have not protected (or corrupted) the TR over the centuries. Some of the TR draws from the Vulgate (Latin) which may have added material for "clarification" or simply commentary.

One of the reasons the TR is "younger" was the practice of preservation by which new copies were made and older copies used for study (thus wearing them out). Since we don't know for certain the origin of the Minority texts, we're left to compare them with the Majority texts (these comparisons are healthy).

There are a couple of stark differences, mostly in terms of omissions. Some of the Minority Texts do not have Mark 16, for example.

If you care, the prominently used Minority texts are the Neste-Aland; the Westcott-Hort'; and Syriac-Peshitta. You may also hear of the "Alexandrian" texts. This is essentially to distinguish from the "Byzantine" texts.

Whatever translation you use will probably note the primary text used. It may also list differences in texts in the notes. Again, The Companion Bible (KJV) has a number of these notes. As noted in my last missive, I look at a lot of English translations taken from different texts, and I've never really seen a great chasm. Again, the problems I've seen in the English arise mostly from the prejudice of the translators. The fear-mongering from some quarters (from either side) is unwarranted, in my opinion. I wouldn't trust a translation solely from the Vulgate or from The Codex Vaticanus (kept in the Vatican library) primarily because we can verify neither outside a Catholic frame.

I believe John Darby saw the original Codex Vaticanus (CV) on a visit to Rome, but mostly what we have are reprints from the Catholic Church. It's all in Greek. I believe Westcott and Hort (WH) relied heavily on printed texts of the CV. Some say it differs "significantly" from the TR, but I leave that to others who have done far more extensive work than I. In my experience (admittedly anecdotal), I have seen translations from the BYZ, TR, and WH be used to glorify the finished work. Perhaps if I looked further, I would find more problems with the WH. But as of today, I would not speak authoritatively on its veracity or lack thereof.

Finally, the worst the Enemy has ever done to attack the Word of God has been done by people purposefully mistranslating it into English. The problem is not with the original texts themselves. And even if we had a perfect English translation, man and his traditions would twist it and use it to deceive. The people who worship the KJV never bother to note that so many heretics and false teachers use it (I've called it the Heretic's Bible of Choice). Not the KJV's fault, but the translation won't keep people from mishandling the Bible.

Satan and Eve both had the pure Word of God; but one twisting it and the other not believing it was the problem. It wasn't the text. As has been said, it's not the few differences that should trouble people, it is the clear declaration of what the manuscripts do teach that men should consider. These make up what men reject. They may use the manuscript differences as their excuse, but it is a rejection of light which lies at the core of their rebellion.

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The
light shines in the darkness, and the darkness could not comprehend it... And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil." 

-John 1:1-5; 3:19

Some used Companion Bibles out there, but I've linked free online versions above. The appendices in the back of the book are readily available in many places. If you want a hard copy, try:

Used Companion Bible: CLICK HERE

The Appendices to the Companion Bible: CLICK HERE

Addendum: Just a note on the Minority texts. The primary problem is that no one knows about their origins, who did the translation or why. They are all incomplete. They are older, but we have no way to tell what method they used. The TR texts are not as old (by design), but have been "received" from older translations utilizing a very strict method of copying. The layers of protection were known. A major change would be easily detected. This is not true of the older Minority texts. God does preserve His word. I feel more confident this is true of the Byzantine texts.

More on the Traditional Doctrine of "Hell"

As we prepare for the parables of Matthew 24-25, it is good to review again the implications of the traditional doctrine of "hell."

David Hocking (whom I like) was telling the story on his radio broadcast of his wife's aunt for whom they had been praying for many years. At a family gathering, she asked David about his knowledge of eternal life.

David shared with her the glorious gospel of the free grace of God and the woman surrendered her destiny to Christ. Obviously, that's a story I like to hear!

David said it was wonderful to be able to lead "that precious lady" to Christ. The Aunt died just a few days later (age 84). Did she become a "precious lady" to him on that day? No. But in his, and in most professing Christendom's theology, had she died the night before, God would be torturing her by fire, without hope, without end (worse than the Nazis could envision)... and we'd have to praise him for it.

I abandoned that doctrine about 15 years ago. I didn't abandon it because I didn't like it, but because it's not scriptural. It is monstrous and an attack on the character of God. Torturing people by fire serves no purpose. Even torturing Satan serves no purpose of God.

In logic, we understand that there is a point where extreme heat and pain are indistinguishable. There is no way to differentiate the fiery torment Satan would receive and the fiery torment his wife's aunt would receive.

Imagine a doctrine which takes someone burned alive in the ovens of Dachau only to open his eyes in the far worse, never-ending, fiery torture of God's torture chamber. And, again, as RC Sproul taught, we will find ourselves praising him for it? Sproul said this of his own mother being tortured. Monstrous.

The wages of sin is death. The choice we have is between life and perishing (Jn 3:16). There are also temporal ramifications for sin. Sin is a dead end. It is pleasurable for a season, yet leaves its slave empty. Faith offers us the ability to free ourselves from enslavement now and offers us the promise of incorruptibility and immortality in the resurrection.

"God was in Christ reconciling the world to Himself, not imputing their trespasses to them."
-2 Cor 5:19

The work is complete, God only asks that it be appropriated by faith. Our ministry is to share the gospel of reconciliation.

"We are ambassadors for Christ, as though God were pleading through us: we implore you on Christ’s behalf, be reconciled to God." -2 Cor 5:20

That is our ministry, not scaring people into false professions to get "fire insurance." That's cheap preaching and the greatest evangelist of the age, Paul, never used it (for it is false).

To the religious, he offers life, if they will come:

"You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life."
-John 5:39-40

To the wayward, he offers life, if they will come:

Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.”-John 8:12 

“I assure you: Anyone who hears My word and believes Him who sent Me has eternal life and will not come under judgment but has passed from death to life"-John 5:24 

"Jesus said to her, “I am the resurrection and the life. The one who believes in Me, even if he dies, will live."-John 11:25

That only makes sense if men are mortal and eternal life is only for those who are in the resurrection.

Brief Note on Dispensationalism

This blog seeks to rightly divide the word of truth (2 Tim 2:15) and the approach I take (after years of applying other approaches with great dissatisfaction) has been called "Hyper-Dispensationalism" or "Ultra-Dispensationalism" by some. I prefer "Consistent Dispensationalism." With that in mind, I wanted to briefly discuss "dispensations."

What is a Dispensation?

It is important to understand the biblical word "dispensation" (Eph 1:10; 3:2; etc.). When we speak of dispensations we are not speaking necessarily of time. Of course, a dispensation can be limited to time, but that is not its primary meaning.

A dispensation is a stewardship or an administration. Joseph was given stewardship over Pharaoh's house, for example. It is how things are run.

Two dispensations, then, can run simultaneously. There are laws in England and laws in France. They are independent yet not mutually exclusive. That is, it is illegal in both nations to murder, but that does not mean all laws are the same.

If you leave France driving on the right side of the road, pass through the Chunnel, and then decide to continue to drive on the right side of the road in England, you will have gone from being lawful to being unlawful despite practicing the same action.

In some of my entries I have noted that Jewish believers functioned under different directives than did Gentile believers in the Acts age (while all were saved by grace). In recent posts, I have noted the difference between several "administrations."

Things in this age are different from the Acts age, and we saw last time that there is a group of believers who will be "guests at the wedding." This is a truth we need to apply in other areas as well.

ALL people in all ages and dispensations receive the gift of eternal life the same way: by grace alone through faith alone. But rewards and hopes differ between dispensations.

Our churches often teach "Old Covenant" and "New Covenant" as the only two separating administrations of God (even some Replacement Theologians who say they reject dispensationalism). It is believed that somehow all men were under the OC of works and now all believers are under the NC of grace (we have covered how both covenants are for Israel and how the NC is yet future eleswhere).

This is gross distortion of scripture and has done more damage to the cause of Christ than almost anything else within Christendom.

Obviously, hundreds and thousands of years before the OC was given in Exodus 19, no one could be under it. Paul said it could never save. And in Nineveh we saw an entire Gentile people spared by faith who had no concept of the Feasts and sacrifices required of Israel, for example.

The OC is for "the children of Israel" (Ex 19); The Gospel of the Kingdom is for "the lost sheep of the house of Israel" (Matt 10); and the NC is "with the house of Israel and with the house of Judah" (Jer 31; Heb 8). We must make these distinctions to truly understand the will of God. We must "rightly divide the word of truth" (2 Tim 2:15).

Today, throughout Christendom, truths from other dispensations are being dragged into the current dispensation. The Book of Matthew (a Jewish book given to Israel alone) is often the source of many of these errors. That is why we have been examining the Parables of Matthew, the Sermon on the Mount, etc.

We must distinguish the hope of the earth, the hope of the New Jerusalem, and the hope of blessings, far above the heavens. We must function under the present administration (the calling to which we have been called - Eph 4) and not fall into the trap of trying to function under other administrations.

Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.
-Phil 3:13-14

And you, being dead in your trespasses and the uncircumcision of your flesh [Gentiles], He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it. So let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come, but the substance is of Christ. Let no one cheat you of your reward, taking delight in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind, and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God. Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations— “Do not touch, do not taste, do not handle,” which all concern things which perish with the using—according to the commandments and doctrines of men? These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh.
-Col 2:13-23

Guests at the Wedding Feast in Matthew 22

We now briefly look at the Parable of the Wedding Feast in Matthew 22. We are again told by our Lord that this parable concerns “The kingdom of heaven” as we saw in the kingdom parables of Matthew 13.

 The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding…-Matthew 22:2-3a

As we had in The Parable of the Sower, we see here an invitation going out to different groups and we see rejection (“and they were not willing to come”). The sacrifice had been made and the wedding supper was ready (“See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready. Come to the wedding”).

We have referenced this wedding supper in other studies. In this short note, we want to concentrate on the final group who accept the invitation. As we’ve seen previously, the Lord prophesizes Israel’s rejection (calling them “murderers”) and the destruction of her city (Jerusalem, v.7). We’ve seen this in the previous parables, but now we are dealing with those outside those initially invited.

This call then goes out to a new group (“those who were invited were not worthy”). Who are these who were “not worthy?” These are the gentile “dogs” (Matt 15) who were “aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world” (Eph 2:12).

The Lord tells us, “the wedding hall was filled with guests.” So, these are not “sons” (heirs), they are not “the bridegroom” and they are not “the bride.” This group is made up of GUESTS in the kingdom and guests at the wedding feast in the coming New Jerusalem (Rev 21).

The Lord of the Feast (the King) comes among the guests and finds one without a wedding garment, and has him sent out (Mt 22:11-15). He is cast out “into outer darkness; there will be weeping and gnashing of teeth.” We have seen this place before and we shall see it in the parables of Matthew 24 and 25. This is not tradition’s “fiery torment,” this is a place outside the New Jerusalem, out among the nations in the age to come (see previous studies on The Parables of the Kingdom).

But what of the “garment”? In the Lord’s letters to the Jewish churches in the Revelation, he three times references white or undefiled garments. We are not speaking of the free gift of resurrection life, we are speaking of reward.

In Rev 16, in speaking of His return (the “Parousia”), the Lord says, ““Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” When we get to the marriage supper in Rev 19, we get the specific description of the makeup of the linen worn by the “wife,” “for the fine linen is the righteous acts of the saints.”  

We again have works coming in. The GIFT of God is eternal life through Christ, but every group, in every family of God, though the foundation laid is secure and eternal (Christ himself), there is a judgment of works. In the Parable of the Pearl of Great Price, we see the picture of something pure (the pearl is used in scripture of that which is holy) being born out of suffering, and rescued out of the teeming sea (gentiles; in the Parable of the Treasure, we see the remnant of believing Israel taken from the land). These are clothed in righteous works which distinguishes them.

In Revelation 21 we see the Bride of the Lamb, the New Jerusalem, the city with the names of the Apostles to the Jew (the names of those who will “sit on 12 thrones judging the 12 tribes of Israel” in the Kingdom, on earth). This is the reward. This is the “city whose builder and maker is God” that Abraham sought (Heb 11:10). The Lord is the “Bridegroom.” The called-out church of this age is His “Body” (Ephesians) whose blessing are not in the earth, but “in heavenly places.”

So who are these “guests?”

The guests are believers among the Gentiles to whom the gospel of John 3:16 (etc.) has been sent (to “the world”). Some of these will be at the marriage feast in the Kingdom (Matthew 8) and some will miss out. Those who do not have a righteous walk, just like the Jews who do not, will be cast into the outer darkness (outside the New Jerusalem, outside the kingdom).

The implication is that the guests go through the Great Tribulation as well, but I do not want to be dogmatic about that. However, they arrive at the feast, they are guests and they must be clothed in the right garment (“righteous acts”). Again, another study for another day.

Matthew 22 continues to point us to a future kingdom, a future judgment, a future reward, and a future disappointment. In context of the whole book and the parables within, we are looking at all things, including these guests, in that light. Israel is front and center. In our day, however, Israel is still set aside. We await the day she turns back to her Savior, repents, and the times of refreshing can come in (Acts 3).

The Fig Tree in Matthew 21

I want to stop in Matthew 21 and 22 briefly before we get to the Olivet Discourse in Matthew 24 and 25. In Matthew 21 we find the Lord’s encounter with the fig tree:

Now in the morning, as He returned to the city, He was hungry. And seeing a fig tree by the road, He came to it and found nothing on it but leaves, and said to it, “Let no fruit grow on you ever again.” Immediately the fig tree withered away.
-Matthew 21:18-19 (NKJV)

The setting is just before the Passover and just after the Lord’s triumphal entrance into Jerusalem, hailed as King, the Son of David.

• “Hosanna to the Son of David!”
• “Blessed is he who comes in the name of the Lord!”
• “Hosanna in the highest heaven!”

The Fig Tree is a type of Israel in scripture. The fig tree represents “national” Israel.

I refer us to the notes in The Companion Bible (Judges 9):


The Olive tree
- Israel's religious privileges (Rom. 11).


The Fig tree
- Israel's national privileges (Matt. 21).


The Vine
- Israel's spiritual privileges (Isa. 5).


The fig tree can have two or three year’s growth of fruit on it. We are nearing the end of the Lord’s three-year earthly ministry and what we find is a tree full of leaves. It is looking for its king. It hails the true Son of David as blessed. Yet in a few day, she will be calling for his death.

Was this the end of Israel in God’s plan? No. The Lord is saying that Israel, in rejecting her king, was forfeiting her privilege as head of the nations, for a season.

Young’s Literal Translation translates verse 19 in part this way:

“No more from thee may fruit be -- to the age.”

When the Lord taught his disciples for 40 days after his resurrection, with their minds opened to understand (Luke 24), he taught them about the restoration of the kingdom to Israel (as we have seen, Acts 1:6). When Peter offers that restoration to “you men of Israel” in Acts 2 and 3, the condition is Israel’s repentance concerning the Holy One.

But you denied the Holy One and the Just, and asked for a murderer to be granted to you, and killed the Prince of life, whom God raised from the dead, of which we are witnesses.
-Acts 3:14-15 

Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began.
-Acts 3:19-21

In Romans 9 we see that the religious privilege of Israel was still active. Gentiles in the Acts age (post Acts 10) were “grafted into” the olive tree.


This is groundwork to help us understand Matthew 22 and The Olivet Discourse. This is all built upon the foundation we built looking at the parables of Matthew 13, the Parables of The Kingdom. We find in Matthew 24 and 25, the conclusion of the coming age and the fulfillment of the promised kingdom to believing Israel.