The Olivet Discourse (Mark 13; Matt 24; Luke 21) has puzzled interpreters for hundreds of years. Is Jesus predicting the destruction of Jerusalem in AD 70, his future return, or each? Dr. Mark Strauss joins Kirk E. Miller on What in the Word? to discover this advanced passage. They look at its construction, exegetical points, and interpretive choices—futurist (dispensationalist), preterist, and telescoping views.
Learn the way Jesus’s apocalyptic language challenges us to dwell expectantly in mild of the present tribulation and his imminent return.
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Episode visitor: Mark Strauss
Mark L. Strauss (PhD, Aberdeen) is the college professor of New Testomony at Bethel Seminary, the place he has served since 1993. He’s the creator and co-author of over 20 books and lots of articles, and has edited and co-edited 40 volumes specializing in subjects just like the Gospels, hermeneutics, and Bible translation. He’s on the Committee for Bible Translation for the New Worldwide Model, serves on the board of Bible Examine Fellowship, and is an affiliate editor for the NIV Examine Bible. He has been married for almost 40 years to his spouse, Roxanne, a wedding and household therapist, and collectively they’ve three grown kids.
Episode synopsis
The context of the Olivet Discourse
Kirk E. Miller and Mark Strauss establish the contextual background of the Olivet Discourse discovered within the synoptic Gospels (Mark 13; Matt 24; Luke 21). The passage is embedded inside a collection of occasions the place Jesus interacts with the temple and its leaders, thereby setting the stage for these apocalyptic predictions.
The character of the controversy
The Olivet Discourse describes Jesus predicting the temple’s destruction and subsequent eschatological occasions, sparking questions on their interpretation and timing. It raises questions on whether or not Jesus is speaking in regards to the destruction of Jerusalem in AD 70, his future return, the destruction of a yet-future temple, or a mix of a few of these parts.
The dilemma of “this technology”
One of the crucial difficult points is Jesus’s assertion about “this technology” not passing away (13:30). Every interpretative camp should grapple with what “technology” refers to and what it means for it to not go away till “all this stuff happen” (ESV), notably if one understands the discourse to foretell occasions after the lifetime of Jesus’s fast hearers.
Apocalyptic language
One other vital interpretive problem includes the cosmic upheaval imagery in 13:24–27. May these be apocalyptic descriptions of first-century occasions, or do they necessitate a literal, future interpretation? The dialogue highlights various hermeneutical approaches to those vivid descriptions.
Futurist (dispensationalist) view
The futurist or dispensationalist view contends that Jesus’s phrases pertain to future occasions, together with a future tribulation, a future rebuilt temple in Jerusalem, and Jesus’s second coming.
Advocates of the futurist view spotlight parts of the textual content that appear too grandiose or sweeping to refer solely to the primary century. They level to cosmic imagery and the notion of “the top” as indicating future achievement. In addition they emphasize that some language appears to correspond with eschatological events described in different elements of the Bible.
Preterist view
The preterist view holds that Jesus’s predictions within the Olivet Discourse had been fulfilled within the first century, particularly in AD 70 with the destruction of the Jerusalem temple. They level to the truth that the character of the disciples’ query issues the destruction of the temple earlier than them (13:1–4), which occurred in AD 70. Thus, they argue that Jesus’s discourse corresponds and predicts these and associated first-century occasions.
This view additionally appeals to 13:30’s reference to “this technology,” which after all suits a first-century achievement in the course of the lifetime of Jesus’s hearers. Preterists argue that the extraordinary language accords with apocalyptic requirements and matches historic data like these of the historian Josephus.
Combined (telescoping) view
Mark Strauss advocates for a blended (or telescoping) interpretation of the Olivet Discourse. This third view means that the discourse overlaps the destruction of Jerusalem in AD 70 and eschatological occasions regarding Jesus’s second coming. This hybrid view sees some elements of the Olivet Discourse as clearly tied to fast first-century occasions, whereas seeing others as pointing towards the second coming.
This view contends that prophetic language typically embraces a number of horizons, addressing imminent and distant futures. It posits that Jesus might need “telescoped” these occasions, seeing them as carefully associated however occurring at completely different occasions.
Passage construction
Kirk and Mark emphasize the significance of understanding the construction of the passage:
- Jesus’s predication of the temple’s destruction and the disciple’s query (13:1–4)
- First-century occasions main as much as the destruction of Jerusalem in AD 70 (13:5–13)
- Warnings associated to the destruction of Jerusalem in AD 70 (13:14–23)
- The bodily, second coming of Christ (13:24–27)
- The parable of the fig tree referring to the discernible indicators of Jerusalem’s destruction (13:28–31)
- The parable of the proprietor’s return, referring to the indiscernible time of Jesus’s second coming (13:32–37)
The passage’s preliminary verses forecast occasions involving or main as much as the temple destruction, adopted by deeper apocalyptic visions probably referring to the second coming. In response to this blended view, this layered understanding helps to reconcile textual tensions and affords a holistic grasp of the discourse’s multifaceted nature.
Sensible significance
Outdoors of its exegetical and theological debates, the discourse’s main message stays clear: a name for vigilance. Jesus requires vigilance towards being lead astray and vigilance in being ready for his return. Believers ought to dwell in a state of non secular alertness and readiness for God’s unfolding plans.
Strategies for educating
When educating or preaching the Olivet Discourse, Kirk and Mark recommend:
- Show humility and respect for differing opinions, encouraging considerate reflection and dialogue.
- Deal with the passage’s construction to make clear its correct interpretation and what every component predicts.
- Emphasize the sensible implications of vigilance and readiness in Christian life. They underscore the significance of remaining vigilant and devoted as central tenets of Christian eschatological hope.
Logos values considerate and fascinating discussions on vital biblical subjects. Nevertheless, the views and interpretations offered on this episode are these of the people talking and don’t essentially replicate the official place of Logos. We acknowledge that Christians could maintain completely different views on this passage, and we welcome numerous engagement and respectful dialogue.
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