By
Rolf J. Poehler
A Commentary on the Sabbath School
Lesson for the week of May 28–June 3, 2005
Few passages of Scripture are so closely
interwoven with Adventist eschatology as Matthew 24 and its
synoptic parallels (Mark 13; Luke 21). Called "the little
Apocalypse," this eschatological discourse of Jesus provides
one of the best opportunities to observe early Christian apocalyptic
at work. The last book of the Bible is summarized, in a sense,
in these thirty-some verses.
Here we look right into the theological
workshop of the master teacher, who shares with his disciples
the truth about the time of the end, the coming of the "Son
of Man," and the signs of the times. Countless evangelistic
sermons and Bible studies have been delivered and scores of
pamphlets and books printed that carry the message about the
end times and the soon return of Jesus, the "blessed
hope" (Titus 2:13). In fact, Adventism is firmly rooted
in the apocalyptic mind-set present in this chapter. It is
difficult, though not impossible, to imagine Adventism without
it.
Given that situation, it is all the more
startling to discover that the time-honored Adventist interpretation
of the "Olivet sermon" misses one of the crucial—if
not the most decisive—concern of Jesus’ end-time
discourse. This is a classic example of habitual misreading,
that is, of the tendency to hear and interpret a passage with
a predisposed mind, without ever grasping the true intention
of its author.
Rather than approaching the text with
the questions and concerns of its original readers, we tend
to let the passage tell us what we think it should say and
teach. In this way, even well-intentioned students of the
word may—quite unintentionally—miss the target.
Mark 13 is a case in point. The situation is serious, but
not without hope. Remedy comes from a fresh contextual reading
of the text.
The setting in which the discourse is
placed by the synoptic writers is a brief dialogue between
Jesus and his disciples regarding the temple in Jerusalem.
When one of them expresses his admiration for this magnificent
structure, Jesus responds by announcing its total destruction.
Again, Jesus dampens the disciples’ enthusiasm by predicting
a catastrophe that will bring death and destruction to the
Jewish people and their religious system. Just a few days
later, Jesus was killed. Only a few decades later, the temple
was sacked and burned to the ground.
The disciples are dumbfounded. Privately,
four of them dare to ask Jesus for a word of explanation regarding
his mysterious and unsettling announcement. Their question
is twofold: "When will these things happen?
And what will be the sign that they are all about to
be fulfilled?" (Mark 13:4 italics mine). According
to Matthew 24:3, the second question has the coming of Christ
and the end of the age in view. In the disciples’ mind,
the destruction of the Temple was closely related to the eschatological
day of the Lord and the final establishment of the Kingdom
of God.
To the first question, Jesus gives a brief
but unmistakable answer: "No one knows about that day
or hour, not even the angels in heaven, nor the Son, but only
the Father" (13:32) That’s it. No more questions,
please. Still, to this day, we ask for more. We try to unravel
the secret by developing prophetic timetables and speculating
about the when and whereabouts of final events. Unfaithful
servants we are. Jesus is clear: "It is near, right at
the door." But "you do not know when that time will
come." Therefore, keep watch and be ready! (vv.
28–37).
In regard to the second question, we habitually
overlook the fact that the disciples are asking, not for a
number of end-time signs indicating the nearness of
the advent, but for a single sign showing that the
end, or fulfilment, of the ages has actually come. In his
answer, given in verses 5–23, Jesus lists a number of
"signs of the times," which, however, do not qualify
as the sign the disciples are asking for. In fact, from the
start, Jesus warns his disciples not to be deceived by false
signs!
Thus, no one claiming to be the Christ
is the Christ, because he cannot produce the one true sign
of the end (5–6). Neither do wars qualify as sign(s)
of the end; therefore, don’t worry (7). Wars, earthquakes,
and famines are just "the beginning of birth pains,"
not the sign(s) of the end (8). Religious persecution will
accompany the worldwide preaching of the gospel, but we need
to "stand firm to the end," which is yet to come
(9–13). The so-called signs of the times (which show
that the end is near) do not constitute "the sign
of the end" (which indicates that the end is here).
Mark 13:14–20 specifically refers
to the destruction of Jerusalem in A.D. 70. In verses 21–23
Jesus repeats his initial warning of false Christs and false
prophets whose "signs[!] and miracles" are
mere counterfeits. Note that, until now, Jesus has listed
only things that do not qualify as sign(s) of the end!
Before he gives the correct answer, he first has to deconstruct
the disciples’ (our!) predisposed mind-set so as
to prevent false interpretations and applications of certain
events.
But where do we find the answer to the
disciples’ question? Simply by reading the remaining
verses, 24–27: "But in those days, following that
distress"—that is, after all the signs of the times
have appeared and disappeared and reappeared—there will
finally come a day when the whole creation will respond to
"the Son of Man coming in clouds with great power and
glory."
Even sun, moon, and stars cease to function
as they did since the creation of the earth. The powers of
heaven "will be shaken" at the approach of Christ,
their Lord. (This cosmic event is not to be confused with
any solar eclipse or meteorite shower.) "At that time
men will see the Son of Man coming.…" This is the
one true sign of the end! When it appears, there will
be no questions or doubts as to the meaning of the event.
The day of the Lord is finally here!
Incidentally, the early Adventists knew
how to read Mark 13. In the 1840s, Ellen White identified
the sign of the end: "Soon our eyes were drawn to the
East, for a small black cloud had appeared about half as large
as a man’s hand, which we all knew was the sign of the
Son of man" (Early Writings, 15).
It is time to rediscover the biblical
perspective and to redirect our attention from the conflagration
of history to the consummation of history. This is the real
focus of the "little Apocalypse." It conveys the
same message as the book of Revelation with its many visions
and symbols. "Look, he is coming with the clouds, and
every eye will see him.…" (Rev 1:7; compare 14:14–16;
22:7 and onward).
The apocalyptic passages of the New Testament
focus, not so much on the catastrophic events of this world,
but rather on the glorious advent of Christ. Genuine Christian
apocalyptic is not about current disasters and distress, but
about ultimate justice and liberation! When history,
as we know it, comes to an end, God’s plan for this world
will come to fruition. God will be justified forever and the
universe will again be at peace. This is the most crucial
and relevant prediction of "the end."
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