Jesus' trial: Why Luke omits "Ye shall see the Son of man coming in the clouds of heaven"

 

Luke omits Jesus' prediction at his trial that his Jewish judges would see the Son of Man coming in the clouds. Luke also omits that they would see him seated at the right hand.

 

These predictions are made at Jesus' trial as found in Mark and in Matthew but not in Luke:

 

And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.  

-- Mark 14:62

 

Jesus said to him, "You have said it yourself. But I tell you, from now on [ἀπ᾽ ἄρτι] you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven." 

-- Matthew 26:64

 

But from now on [ἀπὸ τοῦ νῦν] the Son of man shall be seated at the right hand of the power of God.

-- Luke 22:69

 

Of course, some commentators get around the omissions by positing that Luke simply used a different, independent source from Mark and Matthew at this point, but that simply leaves us with two competing versions of what Jesus said.

Luke, however, is not unaware of the main idea and has Jesus say it elsewhere, and therefore it is not necessary to posit a different source but that he has simply made a different editorial decision about where and when to put it. To Luke it doesn't belong at the trial.

Like Mark 13:26 and Matthew 24:30, who thus have the conception uttered twice by Jesus, Luke reserves it to his version of the Little Apocalypse about the end of the world, where "they" refers to humanity in general:

 

And then shall they see the Son of man coming in a cloud with power and great glory.  

-- Luke 21:27

 

This makes more sense to Luke, and removes what looks like a difficulty for him if Matthew and Mark are insisting what they appear to be insisting.

 

For Luke the kingdom is already here because Jesus is present and working (Luke 17:20f.), but it will never really be "at hand" as it is in Matthew (3:2; 4:17; 10:7) and Mark (1:15) until a little later, when the trees shoot forth in the summer (Luke 21:30f.).  For Luke's apocalyptic Jesus, the appearance of such leaves is analogous to the emergence of the signs of the end of the world in sun, moon, and stars: chaos on land and sea and the powers of heaven rocked (Luke 21:25f.).

 

In Luke's hands Jesus now states perfunctorily at his trial that the Son of Man will sit at God's right hand, dropping the coming on the clouds and the prediction that his Jewish judges will see that or the enthronement. For good reason. Presumably he knows that Annas and Caiaphas died in the 40s and lived to see nothing, and Luke as he is writing has not witnessed the fulfillment of such predictions either.

 

It is little appreciated how Luke's editorial activity in the trial scene is connected to his larger theological project.

 

It is designed to agree with Luke's understanding of Jesus exalted at God's right hand in Acts, continuing his presence on earth by directing the missionary activities of the church through the Spirit, especially those of Paul among the Gentiles. 

 

Jesus' Jewish judges are now completely beside the point. God has bypassed them, just has Paul and Barnabas shook off the dust from their own feet against the Jews at Pisidian Antioch and turned to the Gentiles instead (Acts 13).

 

For Luke, the judgment of the Jews is postponed temporarily until the still imminent but delayed end of the world, when Jesus will then bring vengeance upon Judea (Luke 21:22, 31).

 

God's focus is turning elsewhere in the meantime. Jesus' objective is no longer his immediate return for the judgment of Israel, but rather a  near-term future of reigning at the right hand of power in order that the whole world might repent and be saved (Acts 2:39; John 3:17; Romans 4:16; 16:26; I Corinthians 9:22; I Timothy 2:4; Titus 2:11; II Peter 3:9).

 

Luke clearly thinks Mark and Matthew have the trial details wrong, just as they have wrong the reason for Jesus' trial (Jesus' call to discipleship required radical poverty, a direct threat to the revenue of the Jewish temple, and so to the Roman treasury). Jesus is no longer returning immediately to turn the tables on his Jewish judges, to become the judge instead of the judged. He is remaining at God's right hand to do something else: extend God's offer of mercy to all of mankind.

 

Consequently the coming of the Son of Man on the clouds of heaven for Luke is now a matter of a future second coming, conforming to a more or less structured apocalyptic narrative, unfolding at an undetermined but still imminent point in the near future, in agreement with the apocalyptic parallel narratives of both Mark and Matthew.

 

And then (καὶ τότε) shall they see the Son of man coming in a cloud with power and great glory.

-- Luke 21:27

 

And then shall they see the Son of man coming in the clouds with great power and glory. 

-- Mark 13:26

 

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 

-- Matthew 24:30

 

The imminently coming eschatological Son of Man without signs still front and center in Jesus' mind at his trial according to Mark and Matthew has been relegated to a future second coming narrative of his followers creation.

 

It is easier to explain the development of the Little Apocalypses of the gospels as derivative from an original, simple, and straightforward eschatological belief than it is the other way around. The former was developed in an elaborate manner to explain the failure of the latter.   

 

Those narratives notably all have Jesus condescend to address an apocalyptic timetable which was anathema to the original eschatological message, supplying a second coming replete with signs in the heavens above and the earth below which indicate that the ensuing end of the world can indeed be said to be observable to a certain extent, despite the fact that Jesus had in no uncertain terms eschewed any such observable signs, most notably in Mark 8:12:

 

 There shall no sign be given unto this generation.

 

Luke is not unaware of this tradition, either:

 

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you [plural Pharisees].

-- Luke 17:20f.

 

The kingdom was already there among them, in the person of Jesus, and they had already missed it. It did not need Jesus to die and rise to be present. There would be no apocalyptic signs. It had already come as a surprise without them. Repent and follow him or perish!

 

But as both Luke and Matthew hedge Mark on Jesus' trial statements (Matthew followed by Luke already extenuate by adding "from now on", see above), they both hedge Mark about the signs as well, supplementing Mark 8:12 in their parallels with "no sign but the sign of the prophet Jonah" who was three days and three nights in the belly of the fish, about whom Mark knows . . .  nothing (Matthew 12:39; 16:4; Luke 11:29f.).

It is clear what is going on here.

 

Matthew and Luke reinterpret what is ostensibly the earliest tradition from the point of view of the resurrection wherever they can, freely tampering, dare we say it, with the word of God (II Corinthians 4:2) just as much as Mark had done (for example, by making Jesus' predict his rising on the third day in Mark 8:31; 9:31; 10:34; 14:28). They are, all of them, to one degree or another, with one degree of success or another, the new scribes of the kingdom of heaven (conveniently provided for by the kingdom-as-net story in Matthew 13:52 to justify their activity) who bring out of their treasure things new and old, discarding the bad and keeping the good.

The death of Jesus required as much. This bad thing that happened to Jesus had to be explained. They thought he would bring the kingdom and he did not.

 

In the case of the NT apocalyptic narratives, which portray Jesus willingly and volubly engaging in talk of signs of the end of the world with the disciples,  Jesus' future return as the Son of Man is now predicated on the gospel first being published among all the nations (Mark 13:10), until the times of the Gentiles are fulfilled (Luke 21:24), so that all nations hear and come to hate the elect, original disciples (Matthew 24:9, 14). At which point all the tribes of the earth shall mourn when they see the Son of Man return in the clouds of heaven because judgment is finally nigh. Go ye therefore and make disciples of all nations while there is still time (Matthew 28:19f.).

 

In this the gospels overwhelmingly evidence the new point of view of the church, especially championed by Luke in Acts, which ends with Paul's arrival in Rome, the center of the world (The epistles still teem with apocalyptic expectation because with that achievement, it's mission accomplished).

Gone is the high dudgeon of the Jesus who said only an "evil generation" seeks after a sign (Matthew 12:39; Matthew 16:4; Luke 11:29).

 

All of it flies in the face of Jesus' command to go not into the way of the Gentiles (Matthew 10:5f.), and of a host of other awkward eruptions of the original, simple eschatology in the halfway houses of the evangelists:

 

that he was sent only to the lost sheep of the House of Israel (Matthew 15:24),

 

that his followers would judge the twelve tribes of Israel, not Gentiles (Matthew 19:28; Luke 22:30),

 

that those followers will not have gone over the cities of Israel till the Son of man be come (Matthew 10:23),

 

that the kingdom is at hand (Matthew 3:2; Matthew 4:17; Matthew 10:7; Matthew 26:18, 45; Mark 1:15; Luke 10:9, 11), 

 

that the kingdom is already present in exorcisms (Matthew 12:28; Luke 11:20),

 

that the Son of Man would come in his kingdom before the deaths of some of the disciples (Matthew 16:28; Mark 9:1; Luke 9:27; John 21:23),

 

that the kingdom is already in their midst but is unobserved (Luke 17:20-21),

 

and that there was a general buzz of expectation around Jesus that the kingdom was coming immediately in Jerusalem for some reason (Luke 19:11), an expectation most especially embraced by Jesus' own disciples even until the very last when Jesus ascended into heaven (Acts 1:6).

 

But the resurrection? They were supposedly blind to the very idea of it to the end and beyond. The resurrection "they yet believed not . . ." (Luke 24:41)! But a kingdom restored to Israel, that they most certainly did believe to the end and beyond, but wrongly!

 

Where oh where did they get that idea, if not from Jesus? The historical Jesus preached the imminently coming kingdom, an idea they did have, not the resurrection, an idea they did not.

 

The apocalyptic narratives are a mixture of the complicated, rationalized new and the simple, enthusiastic old. They contain at the same time 1) a thought out timetable with signs for the end of the world which was anathema to Jesus and 2) a memory of the unpredictable in-breaking of the kingdom which has no timetable, the message he actually preached.

 

It was the latter which otherwise and everywhere occasioned all this urgency and expectation swirling about Jesus in the first place.

 

His simple conception of the unpredictable end of the world, without apocalyptic adornment, is best remembered only by Matthew:

 

Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.  He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

 

-- Matthew 13:36ff.

 

Mark and Matthew tell us that Jesus believed this even to his fateful end:

 

"Ye shall see the Son of Man coming in the clouds of heaven".

When the Son of Man comes in the clouds, it is too late for prayer

 

 

 

 

 

 

 

 

 

 

 

 

 

Thou hast wrapped thyself with a cloud so that no prayer can pass through. 

-- Lamentations 3:44

Then will appear the sign of the Son of man in heaven, and then all the tribes of the earth will mourn, and they will see the Son of man coming on the clouds of heaven with power and great glory;

-- Matthew 24:30

Luke omits in his version of the Olivet Discourse from Mark and Matthew the coming of false Christs who do signs and wonders

 For there shall arise false Christs, and false prophets, and shall shew great signs [σημεῖα] and wonders [τέρατα]; insomuch that, if it were possible, they shall deceive the very elect. 

-- Matthew 24:24

For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.  

-- Mark 13:22

As detailed below, Luke positively values the signs and wonders of the apostolic age. He certainly doesn't want a Jesus who throws shade on them, especially since it is really "the holy child Jesus" by whose name the signs and wonders are done.

And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke:  

-- Acts 2:19

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles [δυνάμεσιν] and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: 

-- Acts 2:22

And fear came upon every soul: and many wonders and signs were done by the apostles.  

-- Acts 2:43

And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

-- Acts 4:29f.

And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon's porch.  

-- Acts 5:12

And Stephen, full of faith and power, did great wonders and miracles [signs] among the people. 

-- Acts 6:8

He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.  

-- Acts 7:36

Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. 

-- Acts 14:3

Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles [signs] and wonders God had wrought among the Gentiles by them.  

-- Acts 15:12

Luke's freedom in eliding entirely the "false Christs" line at a minimum shows that the apocalyptic tradition narrated in Matthew 24, Mark 13, and Luke 21 is not yet fixed in the evangelists' own time as they struggled to reimagine and repurpose the (failed) apocalyptic material of the earlier time of the historical Jesus which lies behind it.

It has long been recognized that this apocalyptic material is a series of independent units more or less successfully woven together into a "composite discourse", but it is a "tangled skein", some elements of which might be editorial by the evangelists, some pre-existing apocalyptic either Jewish or Jewish Christian, some authentically dominical, et cetera. So Vincent Taylor, The Gospel According to St. Mark, London 2nd edition, 1966, 1977, pp. 498ff., who considers Matthew a later version of Mark, but Luke, who has "little linguistic agreement with Mk.", to be a stand alone witness presenting material from "independent" sources who must be reckoned with for the development of apocalyptic but often is not.

As Taylor recognizes, Mark's vocabulary in 13:21f. has the "later ring" of "primitive Christianity" about it. It is an apocalyptic outlook now "strange to the mind of Jesus". So it would not be odd then for Luke to exclude it, concerned as he self-consciously is to lay out his history more accurately than have other evangelists.

What we have in these apocalyptic narratives, including Luke's, is revisionism at work.

The "false Christs" idea reflects later developments, a later Christianity on the way from a Judaism which had its own false prophets, to a later Pauline world populated also by a false gospel (II Cor. 11:4; Gal. 1:6), false apostles (II Cor. 11:13), false angels (II Cor. 11:14), the son of perdition (II Thes. 2:3), and ultimately the Antichrist(s) of I and II John.

The historical Jesus, imagining the imminent end of the world in his own lifetime, would never have imagined such developments by definition.

But Luke himself hasn't thought of such things, of course, nor about the implications for either his Gospel or his Apostle (Acts, primarily about Paul). Luke's aim is to present the signs and wonders characteristic of the early and middle Pauline period as proof of his Gospel.

What is also often not considered enough is that the false Christs language of Matthew 24 and Mark 13 might actually be explicit anti-Pauline propaganda, in which case this calumny might represent the particular trigger, among other deficiencies, which motivated Luke to compose his definitive two-volume work in defense of the real Jesus and his hero Paul as he understands them, in order that his patron Theophilus "may know the certainty of those things" in which he was instructed (Luke 1:4).

All the tribes of the earth shall mourn

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn (καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς), and they shall see the Son of man coming in the clouds of heaven with power and great glory. 

-- Matthew 24:30

Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him (καὶ κόψονται ἐπ᾽ αὐτὸν πᾶσαι αἱ φυλαὶ τῆς γῆς). Even so, Amen. 

-- Revelation 1:7

The Gospel of Luke's unique use of "pestilences" (loimoi) turns Jewish apocalyptic into Greek

And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. (King James Version)

(σεισμοί τε μεγάλοι κατὰ τόπους καὶ λιμοὶ καὶ λοιμοὶ ἔσονται φόβητρά τε καὶ σημεῖα ἀπ᾽ οὐρανοῦ μεγάλα ἔσται) (Textus Receptus)

-- Luke 21:11

The parallel use of loimoi in Matthew 24:7, found in the KJV and NKJV (footnoted), is weakly attested in the manuscripts and is therefore omitted by the NIV, ESV, RSV, ASV, NET and NASB.

Luke alone in the New Testament uses the otherwise relatively rare "loimos" (see in Bruzzone, below, p. 890), and in but one other place, Acts 24:5. There Luke puts the word in the mouth of a trained orator employed by the Jews to accuse St. Paul of being a "pest", which is quite funny actually (cf. Demosthenes 25.80). It must have been the mention of "famines", "limoi", in the tradition received by Luke which probably triggered his addition of "pestilences". 

This is likely because "limoi" and "loimoi", "famines" and "pestilences", are part of a classic literary constellation of calamities, those two especially and frequently in combination with "polemos", "war" (which Luke also has in 21:9f., kicking off the list of troubles). These terms in combination reach deep into Greek memory, back to such eminences as Homer (Iliad 1.61), Hesiod (Erga 243), Aeschylus (Suppliants 659), the historian Herodotus (7.171.2; 8.115.2f.), Plato (Laws 709A), Pindar, Sophocles, and particularly to the historian Thucydides (1.23; 2.47; 2.54), whose account of the famine and plague at Athens opens his History of the Peloponnesian War. The pairing of famine and plague in particular had become a topos taught in the schools already by the time of the Attic orator Aeschines (3.135), so thoroughly ingrained in the imagination had it become by then (see now Rachel Bruzzone, "Polemos, Pathemata, and Plague: Thucydides' Narrative and the Tradition of Upheaval", Greek, Roman and Byzantine Studies 57 (2017) 882-909, esp. 888ff., here).

As an obviously educated writer, Luke probably had learned the topos as a boy. 

Once this is appreciated, one can also observe and better appreciate Luke's (double) introduction of the felicitous "te...kai" construction, also in imitation of good style found in Herodotus and Thucydides in similar contexts, and how Luke uses it to pair "great earthquakes" with this topos "famines and plagues" in the first half of the sentence on the one hand, and in the second half of the sentence, the "signs from heaven" with a description of them as "both fearsome and great" on the other.

The only translation I know of which even attempts to capture this, at least in the first half of the sentence, surprisingly, is that of J. N. Darby:

there shall be both great earthquakes in different places, and famines and pestilences; and there shall be fearful sights and great signs from heaven.

Luke's is a morbidly beautiful sentence in its way, if not pulled off entirely successfully, attempting as it does to express how more or less two things of all too familiar and essentially terrestrial terror will be doubly echoed in the heavenly realm by signs at once spectacular and disturbing, confirming the gods' displeasure with men:

There shall be both great signs in place after place, as well as famines and pestilences, and signs from heaven both fearsome and great.

These "te...kai" and topos niceties are wholly lacking in Matthew 24:7 and Mark 13:8, which are artless and probably closer to the original form of the saying, omitting "pestilences" and "both...and". Hence the confusion in the manuscripts with the word order in Luke 21:11 itself, producing many variant readings, because the introduction of the terminology by Luke fought with the received elements.

It's all Luke's fault.

Smart people are frequently misunderstood.

But if one can keep from getting bogged down in all that for one moment, it points to the effort made by Luke to make the apocalyptic teaching of the Christians intelligible to Greek minds. He's trying to make it sound even more familiar to them than it already was. And this begs the question of the origin of Christian apocalyptic in the first place. Just how Hellenized was all this to begin with? It looks more plausible to me after reading Bruzzone, who, by the way, says narry a word about it. The success of the Christian movement is at least partly explained by the resonance of its message with the actual hopes and the fears shared by its hosts.

Bruzzone makes a good case that the Greek tradition is immemorially rich with suspicions of divine involvement in human ills of civil strife, war, natural calamities, such as earthquakes and tsunamis, as well as wonders and portents in the skies, and on the earth below famine, plague, and mass death (loigos). All of these things are associated, if not always in every detail, with the gospels' memory of Jesus' apocalyptic teaching . . . and with Thucydides.

Oh my God, not Thucydides.

This unique case in Luke's Gospel involving pestilence might lead some quickly to say and too quickly to say, "See, Luke was a physician, preoccupied with 'medical' terminology. That's all this is." Well, that hardly makes Luke a physician than it makes one of Thucydides.

But maybe it makes Luke an historian, and a very Greek one at that, at least in his own imagination.

If agape is so special, how can the many have it, and how could lawlessness possibly turn it to ice?

And because iniquity shall abound, the love of many shall wax cold.

-- Matthew 24:12

(καὶ διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψυγήσεται ἡ ἀγάπη τῶν πολλῶν)

Earthquakes in divers places: Latest Anchorage AK earthquake at 7.0 was dwarfed by the 9.2 in 1964

The Good Friday Earthquake of 1964 in Southern Alaska at 9.2 was the second greatest ever recorded in the list of the world's 20 biggest quakes, which all range on the scale from 8.4 to 9.5. The Great San Francisco Earthquake of 1906 doesn't even make the list at 7.9.

With 2018 almost over the total of 13 so far is about average for a year since 1977. Big ones at 8 or greater are quite rare, averaging less than one per year over the period. And since 1977 there have been just two at 9 or greater, one in 2004 in Sumatra and one in 2011, the great Tohoku earthquake in Fukushima, Japan, often referred to as Japan's 311. 

And they shall see the flying spaghetti monster coming on a great wave of tomato sauce

The fate of the damned: Taken where, Lord? Wherever the corpse is, there the eagles will be gathered together

For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together.

-- Matthew 24:27f.

Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

-- Luke 17:33ff.

Doomsday watch: And there shall be earthquakes in divers places

The ten-year trend for strong earthquakes globally is down, with 2017 oddly quieter to date:

The forty-year trend is up, but perhaps due to improved monitoring:

Whole nations have died every year without hearing the gospel, so what's the point of delaying the end if it's already too late to evangelize them?

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. -- Matthew 24:14

World Death Clock here.

Paul's idea of the kingdom of God would have been foreign to Jesus and John the Baptist

Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

-- 1 Corinthians 15:50

And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.

-- Matthew 5:29f.

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire.

-- Matthew 18:8f.

And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched . . . And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire:

-- Mark 9:43, 47

And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.

-- Matthew 24:22

And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.

-- Mark 13:20

And all flesh shall see the salvation of God.

-- Luke 3:6

Colossians says (last third of the first century) the gospel is already come "in all the world"

For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:

-- Colossians 1:5f.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

-- Matthew 24:14

The love of the church grows cold, gives up on the "dones"

Seen here:

They’ve been the target of evangelistic efforts now and then, but the newer term, “dones,” captures a fact about them that other monikers didn’t: they’re finished — and most likely for good.

“There’s not a whole lot of hope of them coming back,” said Thom Schultz, a Colorado-based blogger and co-author of Why Nobody Wants to Go to Church Anymore. ...

Schultz said churches would be wise to let the “dones” go and focus on fixing the issues that led them to quit in the first place. ...

“We need to look at the people we already have and how we can listen and talk to them and be sure they are not the next ‘dones.’”

The historical Jesus did not teach justification by faith

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. -- Matthew 5:16

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. -- Matthew 7:21

And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. -- Matthew 12:49f.

The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. -- Matthew 13:41f.

Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. -- Matthew 13:47ff.

For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. -- Matthew 16:27

Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me. -- Matthew 19:21

And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory.  -- Matthew 24:30

And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. -- Luke 18:13f.

For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. -- John 5:26ff.

When the "Rapture" comes, you'd better hope that you are left behind

Because being left is equivalent to being saved from the flood:

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.

-- Matthew 24:37ff.

Leave it to the enthusiasts to get it exactly backwards.

My words shall not pass away?

"My words shall not pass away" (Mt. 24:35, Mk. 13:31, Lk. 21:33).

"In all things I [Paul] have shown you that by so toiling one must help the weak, remembering the words of the Lord Jesus, how he said, 'It is more blessed to give than to receive'" (Acts 20:35).

-----------------------------------------

The words of Jesus Paul quotes are unexampled in the Gospels.

Isn't it just a little odd that were it not for Paul "it is more blessed to give than to receive" would have passed away, even though "... the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you" (John 14:25). Obviously not to the authors of the Gospels.

There must be other sayings we do not know about. After all, not all his deeds have been recorded, either:

"And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen" (John 21:25).

Jesus' "Son Of Man" Comes To Wipe Out The World As In The Days Of Noah, Not Save It

As were the days of Noah, so will be the coming of the Son of man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they did not know until the flood came and swept them all away, so will be the coming of the Son of man.

-- Matthew 24:37ff.

As it was in the days of Noah, so will it be in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all.

-- Luke 17:26f.

Over a foot of snow in Jerusalem

Photos here. Story here:

Snow continues to fall across Israel Friday morning, reaching new regions of the country and causing major power outages and road closures. Jerusalem Mayor Nir Barkat released a statement saying "we are battling a storm of rare ferocity." The capital has over 37 centimeters (15 inches) of snow, with deeper snowfall in other areas. ... The Israeli police have released a particularly strong warning to drivers in affected areas against going out in blizzard conditions. Police have warned residents across the country to avoid leaving their homes for any reason during the snowfall.

---------------------------------------------------------------------------------- 

[T]hen let those who are in Judea flee to the mountains ... Pray that your flight may not be in winter or on a sabbath.

-- Matthew 24:16, 20

William Lane Craig Doubts The Accuracy Of Matthew's Presentation Of Jesus' Apocalyptic Sayings

When the evidence is uncomfortable, if you can't trim it, cast doubt on it.

Here (italics mine):

Matthew blends in with Jesus’ mission charge to the twelve disciples certain prophecies about the end times, about the coming of the Son of Man. So you get a verse like Matthew 10:23, “When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes.” Originally this was probably a saying about the end of the world, the coming of the Son of Man; but here Matthew has woven it into this mission discourse to the Twelve. ... [B]y putting this saying in this context, Matthew makes it sound as if Jesus is saying to the twelve disciples, “Before you have gone through all the towns of the Israel, the coming of the Son of Man will occur.”

This is a perfect illustration of my contention. If Matthew 10:23 did not mean that the Son of Man was going to come again before the mission of the Twelve was over, there is no reason to think that Matthew 24:34 means that the Son of Man is going to come again within the first generation. We can’t be sure how this saying was originally given or what its context was. ...

But now look at how Matthew handles this verse in Matthew 16:28. Here Matthew, telling of this same event, rewords it. Remember, they didn’t have quotation marks. This is paraphrased. Here is Matthew’s way of putting it: “Truly, I say to you, there are some standing here who will not taste death before they see the Son of man coming in his kingdom.” Now that does [italics original] sound as if they are going to see the return of the Son of Man in their own lifetime! But we know that Matthew is paraphrasing this passage in Mark 9:1, which doesn’t really say that. Matthew is passing it on in a somewhat different way. This case again illustrates my point. These sayings may have a very different meaning in their original context. Someone who only knew Matthew 16:28 might well think that Jesus is saying, “There are people here who will not die before they see my parousia,” but when you read Mark 9:1, that is not at all obvious.

--------------------------------------------------------

At least with Albert Schweitzer's interpretation, Matthew and Mark are allowed to stand as reliable presentations of (failed) apocalyptic.

So who's the "conservative", William Lane Craig, or Albert Schweitzer?