Friday, December 3

Revelation 11:1-10: In our reading of the Book of Revelation thus far we have encountered the Danielic expression, “a time, times, and half a time” (Daniel 12:7). If we substitute the word “year” for “time,” the meaning of the expression is clear: “three and a half years,” or forty-two months, or (following the Hebrew calendar of thirty days per month) twelve-hundred and sixty days. In the Book of Daniel this was the length of time during which the Jerusalem temple was violated by Antiochus Epiphanes IV (Daniel 9:27).

Similarly here in Revelation it is the symbolic length of time of severe trial and the apparent triumph of evil (verses 2-3; 12:6; 13:5). John’s contemporaries must also have been struck by the fact that the Roman siege of Jerusalem also lasted three and a half years, from A.D. 67-70. In the present chapter this length of time refers to the persecution of the Christian Church, of which Jerusalem’s temple was a type and foreshadowing.

There is found within the Christian Church, however, an inner court, as it were, a deep interior dimension that the forces of evil cannot trample. This inviolability is conferred by being sealed with the sign of the living God. It asserts that believers are not to fear those who can kill the body but can do no more, because there yet remains an inner court that is off-limits to the invader and defiler. This is the inner court of which John is told to take the measure (cf. Ezekiel 40:1-4; Zechariah 2:1-2), a measuring that he will narrate later (21:15-17).

The literary background of John’s vision of the two witnesses is Zechariah 4:1-3,11-14, where the prophet has in mind the anointed ruler Zerubbabel and the anointed priest Jeshua, the two men who preserved the worship in God’s house that they rebuilt between 520 and 516. Those two figures represented royalty (for Zerubbabel was a descendent of David) and priesthood (for Jeshua was a descendent of Aaron), which are two essential aspects of the life in Christ (cf. Revelation 1:6; 5:10).

“Two” witnesses are required, of course, this being the minimum number required in order “to make the case” (Deuteronomy 19:15). But the two witnesses in this chapter of Revelation are the heirs, not only to Zerubbabel and Jeshua, but also to Moses and Elijah. It was the first of these who afflicted Egypt with plagues, and the second who closed up heaven for three and a half years (cf. Luke 4:25; James 5:17). This is John’s way of asserting that the Christian Church, in her royal priesthood, continues also the prophetic war against false gods. She will destroy God’s enemies by fire (verse 5), as did Moses (Numbers 16:35) and Elijah (2 Kings 1:9-12).

When the monster from the abyss kills these two servants of God (verse 7), the forces of evil seem to have triumphed (verse 10), but they will be carried up to heaven, again like Moses (Josephus, Antiquities 4.8.48) and Elijah (2 Kings 2:11), because the victorious Lamb has the final word.

Saturday, December 4

Revelation 11:11-19: With respect to the prophets Moses and Elijah, whose outlines appear in this vision as symbolic representations, we know that the “return” of both men was expected by John’s contemporaries (cf. John 1:21; Mark 6:15; 8:20). Both men did “return” at our Lord’s transfiguration; indeed, in Mark 9 and Matthew 17, the question of the return of Elijah is precisely the point of the conversation that immediately follows the transfiguration.

When the two witnesses ascend into heaven (verse 12), one tenth of the city falls (verse 13), the city in question still being “Sodom and Egypt, where also our Lord was crucified” (verse 8). This one tenth of the city, calculated as seven thousand souls, is literally a tithe of the city’s population. Thus, the number of those who perish is a sort of direct reversal of the seven thousand who were saved in Elijah’s remnant (1 Kings 19:18).

Thus ends the second woe, which is the sixth trumpet (verse 14). Those first six trumpets were warning blasts, whereas the seventh will be a kind of fanfare (verse 15).

In the hymn that follows the seventh trumpet (verses 17-18), we should especially observe that God’s wrath is salvific, a matter at which believers will rejoice, because God’s reign is established by His wrath. God is not a neutral observer of history. On the contrary, He is deeply biased on the side of the poor and oppressed. Some people in this world are poor and oppressed because other people in this world worship false gods. In the biblical view, poverty and oppression are the results of idolatry, and this provokes God’s wrath. His wrath is against the false gods and their servants, and believers are summoned to rejoice in the victory of that wrath, because it is the victory of freedom over slavery, justice over injustice, and Moses over Pharaoh. The wrath of God is the last thing in the world that Christians should be afraid of, for the wrath of God is on their side (Matthew 23:35-36).

As in the ancient procession around Jericho, the Ark of the Covenant appears after the seventh trumpet (verse 19).

Sunday, December 5

Revelation 12:1-17: Though it is surely no myth, this awesome vision bears a more than slight resemblance to certain themes in ancient mythology. For example, there was the very primitive solar myth concerning the powers of darkness, which appear to triumph over the sun and to reign over the time of night, defying the promised sun. This darkness, which has usurped the reign of the sun, attempts to devour the sun in its very birth; to kill the sun, that is to say, as it emerges from its mother’s womb.

In at least two versions of this ancient myth, in fact, the darkness is portrayed as a dragon-like snake. Thus, Egypt had its myth of the dragon, Set, who pursued Isis while she carried the sun god Horus in her womb. His plan was to devour Horus at his birth. It is further curious that Isis, like the Woman in Revelation 12 (verse 14), is portrayed in Egyptian art (on an elaborate door in the King Tut collection, for instance) with wings, so that she can flee from Set. Similarly, Greek mythology described the dragon-snake, Python, as pursuing the goddess Leto, who is pregnant with the sun god Apollo. In both cases, the little child escapes and later returns to destroy the usurping serpent. The similarities of both of these myths to the vision in Revelation 12 are rather striking. Both myths also touch on the subject of the illegitimate “usurper,” a theme Matthew develops in his story of Herod seeking to destroy the true King, Jesus, at His very birth.

John’s vision takes place in the vault of heaven, where the Woman is described as a “sign,” an image reminiscent of Isaiah 7:10-11. Indeed, John seems to be saying that in the birth of Jesus Isaiah’s prophecy of virgin birth is fulfilled (cf. also Isaiah 26:17). Like Christ Himself (Revelation 1:16), this Woman is clothed with the sun. All Christians know the virginity of the mother of Jesus. Is this Woman being represented, therefore, as the zodiacal sign of Virgo? It would seem so, because, like the sign for Virgo, there are twelve stars involved. In the southern hemisphere the six stars crowning Virgo are sigma, chi, iota, pi, nu, and beta. In the northern hemisphere they are theta, star 60, delta, star 93, second-magnitude beta, and omicron.

Nonetheless, this is not simply a description of Christmas. The Woman in the vision is the mother of Jesus, but she is more; she is also the Church, which gives birth to Christ in the world. The sufferings and persecution of the Church are described as birth pangs (cf. John 16:21-22).

The serpent, of course, is the ancient dragon that is the enemy of our race, the one who seduced the first woman in the garden. Now he must face the new Woman, who is more than a match for him. His seven heads put one in mind of the ancient mythological dragon Hydra, well known from a Canaanite narrative found in the excavations at Ras Shamra and from the traditional story of the Labors of Hercules. In Revelation it is clearly Satan, the Accuser (verse 10) from the Book of Job and from Zechariah 3.

Michael appears right out of Daniel, of course; in the New Testament he spoken of only here and in the Epistle of Jude.

Monday, December 6

Revelation 13:1-10: Up till now we have seen two beasts, one of them from the underworld (Chapter 11) and the other from the heavens (Chapters 12). Two more beasts will appear in the present chapter, one of them from the sea (verse 1), who also has seven heads and ten horns (cf. 12:3), and one from the land (verse 11).

The present reading is concerned solely with the first of these two latter beasts. Like the beast in Daniel 7, he is a composite of several menacing things (verse 2). He derives his “authority” from the Dragon (verses 2,4) whom we considered in Chapter 12. That is to say, this beast shares in the power of Satan.

With respect to his ten horns, two remarks are in order: First, in Daniel 7, the obvious literary background here, the ten horns seem to refer to the ten Seleucid successors of Alexander the Great. Second, here in Revelation 13 they seem to refer to Roman emperors. If we leave out Otho, who reigned over the Roman Empire for only three months, there were, in fact, exactly ten Roman emperors up to Domitian, who was responsible for the persecution of A.D. 95: Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Vitellius, Vespasian, Titus, and Domitian. Almost all of these men were recognized as divine, some of them even before their deaths. Words such as theos and divus appear on their coins. This figure, therefore, symbolizes the idolatrous pretensions of the Roman Empire, which John ascribes to Satan. Those pretensions claim an unquestioned and absolute allegiance over the human spirit.

This beast of the Roman Empire combines all the worst features of all the earlier empires: Daniel’s winged lion of Babylon, the bear of the Medes, the Persian leopard, and the ten-headed hydra of the Greeks. One may note that John lists these components in the reverse order of Daniel.

Far more than ourselves, the early Christians were aware of the power of evil in the world. They spoke of it frequently in personified forms that are difficult to interpret literally. And the Christians described their relationship to this evil as one of warfare. The terms of the conflict described here in Revelation 13 may be compared to the description in 2 Thessalonians 2:3-12. In each case there is a widespread deception of people, their enslavement and destruction by means of lies. In both of these texts a pronounced contrast is drawn between the worldlings, who are deceived and will perish, and the faithful, who will be saved by reason of their fidelity to Jesus.

Tuesday, December 7

Revelation 13:11-18: Now we come to the beast arising out of the earth, a parody of Christ in the sense that he faintly resembles a lamb (verse 11). Performing great signs and bringing fire down from heaven (verse 13), he is also a parody of the two witnesses in Chapter 11; in this respect he resembles the magicians of Egypt. The Gospels, we recall, have several warnings against false christs and false prophets, who will work wonders.

Furthermore, in a parody of the sign of the living God in Chapter 7, he has his own version of the seal (verse 16). Those without the mark of the beast must suffer economic sanctions (verse 17). Political idolatry, in other words, has an important mercantile dimension, to which the Book of Revelation will return in later chapters. The adoration of the statue (verse 15), of course, is reminiscent of the fiery furnace story in Daniel.

Perhaps the easiest part of this text to discern is the meaning of the number of the beast. Indeed, John tells us that anyone with intelligence can do it (verse 18). For all that, the symbolism of the number is complex. A first mistake in attempting to read this number is that of imagining it as written out in Arabic numerals. This procedure should be dismissed immediately, because our modern numeral system, derived from the Arabs, was unknown to the writers of the Bible. In contrast, the numeral systems employed in the Bible are based entirely on the alphabet, whether Hebrew or Greek. Because of this, numbers could also stand for words, and a number of codes became possible. One of these, known as gematria, consisted in taking the prescribed numerical value of the various letters (aleph meaning one, beth meaning two, and so forth) in a name and then working little puzzles with them. There are several examples of this in Jewish works, such as the Talmud, and in early Christian writings, such as The Letter of Pseudo-Barnabas. There are also two examples of it in the Sibylline Oracles and two more in the graffiti in the excavations of Pompey.

In John’s case, his puzzle runs backwards. He gives us a number and expects us to figure out what word or name the number stands for. Obviously there are many possible combinations of letters that will add up to the value of six hundred and sixty-six. Interpreters of the Sacred Text, however, have been most partial to the Hebrew form of the name, “Nero Caesar,” which does, in fact, add up to exactly the number six hundred and sixty-six. There are other possibilities, but this explanation seems the most compelling. The number was thus a reference to Nero, the first Roman emperor who ever undertook the persecution of the Christian Church.

Wednesday, December 8

Revelation 14:1-20: Now we come again to the sealing of the followers of Christ, first spoken of in Chapter 7. With respect to the “following” of the Lamb (verse 4), of course, the image is found also in the Gospels. When Jesus calls on His disciples to “follow” Him, the context is the Cross. The Lamb to be followed is the Lamb of sacrifice (Mark 8:34-38; John 21:18-19).

There are three angels in this text, representing three dimensions of the final age: the proclamation of the Gospel, the judgment of God on the city of man, and the eternal, wrathful exclusion of idolatry. First, the angel of the everlasting Gospel (verse 6), whose mandate, like the mandate at the end of Matthew, is directed to all nations. These are all called to repentance and conversion to the true God (verse 7; cf. Acts 14:15). Remember that in John’s view, the judgment of God is now. The judgment of God takes place in the very proclamation of the Good News (cf. John 3:19; 18:37). The Gospel here is called eternal; it is the proclamation of the eternal mind of God, His eternal purpose of salvation, the “Mystery” of which the Epistle to the Ephesians speaks.

Second, the angel who proclaims the fall of Babylon (verse 8). This, too, pertains to the Gospel. In biblical thought, the fall of Babylon means that the true Israelites can now go home, because the exile is over. Babylon is whatever enslaves and alienates the people of God. Babylon is the city of false gods, the city that dares to raise up its tower against the face of God; it is the monument to man’s achievements without God. Babylon is the city where men do not understand one another, because each man, as it were, speaks his own private meaning. The downfall of this city certainly is Good News, which is the meaning of the word Gospel. Christians are called to leave Babylon (18:4).

Third, the angel who proclaims the eschatological outpouring of God’s wrath, to the exclusion of all idolatry (verses 9-11). This text is important because, like certain sayings of our Lord in the Gospels, it insists on the eternity of damnation. Unlike many modern men, the Bible believes that the definitive choice of evil lasts forever.

On the image of harvest as judgment (verses 14-20), see Joel 4:13-14 (3:9-14). The Son of Man on the cloud is, of course, from the Book of Daniel, an image that Jesus interprets of Himself in each of the Synoptic Gospels.

Unlike ourselves, men in antiquity actually experienced harvesting with a sickle and treading grapes in a vat, both actions characterized by a distinct measure of violence. Even these relatively benign images of harvest season, therefore, strongly suggest that the “end of time” will be more than slightly daunting. It should not surprise us that the harvesting with a sickle and the trampling of a wine vat are associated with the feeling of God’s definitive wrath.

The association of anger with the treading of the grapes was hardly new (cf. Isaiah 63:1-6), and it will appear again (Revelation 19:13-15). The grape harvest arrives in September, as the seasonal period of growth comes to an end. It is natural to think of death at this time of the year.

The amount of blood in this text (verse 20) is rather dramatic. The Greek stadion being six hundred and seven feet, sixteen stadia equals about two miles. A horse’s bridle is about five feet off the ground. Thus we are dealing with a great deal of blood. This must be one of the most unpleasant passages in the New Testament.

The rising pool of blood becomes a kind of Red Sea. Indeed, the following chapter will be full of imagery from the Book of Exodus: plagues, the cloud of the divine presence, the tent of testimony, Moses, the crossing of the Red Sea, and the destruction of the pursuers.

Thursday, December 9

Psalm 37 (Greek and Latin 36): If we think of prayer as speaking to God, this psalm appears at first to challenge the very notion of the psalms as prayers, inasmuch as not a single word of it is explicitly addressed to God. It speaks about God, of course, but never to Him, at least not overtly.

This psalm’s structure, though simple, is also strange. It is one of those twelve psalms built on what is known as an alphabetic acrostic pattern—that is to say, starting with the first letter of the Hebrew alphabet, aleph, each new line (in this case, every other line) of the psalm begins with the next successive letter of the alphabet. Thus, if one looks for some sort of logical or thematic progression in the course of the psalm, he may be mightily disappointed. The arrangement of the psalm’s ideas is determined only by something so artificial and arbitrary as the sequence of the alphabet, so the meditation does not really progress. It develops a single theme, insistently and repetitively.

It is obvious at once that Psalm 37 has close ties to the Bible’s Wisdom tradition. If it were not part of the Psalter, we would expect to find it somewhere in Proverbs or one of the other Wisdom books.

It appears to be a kind of discourse given by a parent to a child, or a wise man to a disciple. It is full of sound and godly counsel: “Fret not thyself because of evildoers . . . Trust in the Lord and do good . . . Cease from anger and forsake wrath . . . Wait on the Lord and keep His way,” and so forth. Such admonitions, along with the psalm’s allied warnings and promises, are stock material of the Wisdom literature.

So how does one pray such a psalm? To begin with, by respecting its tone, which is one of admonition, warning, and promise. Surely prayer is talking to God, but it also involves listening to God, and this is a psalm in which one will do more listening than talking. It is a psalm in which the believer prays by placing his heart open and receptive to God’s word of admonition, warning, and promise.

One may likewise think of Psalm 37 as the soul speaking to itself: “Rest in the Lord, and wait patiently for Him . . . But the meek shall inherit the earth . . . The little that the righteous has is better than the riches of many wicked . . . The Lord knows the days of the upright . . . The Law of his God is in his heart,” and so on.

The human soul, after all, is not of simple construction. The great thinkers who have examined the soul over many centuries seem all to agree that it is composed of parts, and sometimes these parts are at odds one with another. This mixture of conflicting experiences in the soul leads one to utter such petitions as, “Lord, I believe. Help my unbelief.” It is one part of the soul praying for the other.

In this psalm, one part of the soul admonishes the other, reminds the other, cautions the other, encourages the other. And this inner conversation of the human spirit all takes place in the sight of God, the Giver of wisdom.

This inner discussion is rendered necessary because of frequent temptations to discouragement. As far as empirical evidence bears witness, the wicked do seem, on many occasions, to be better off than the just. By the standards of this world, they prosper.

Our psalm is at pains to insist, however, that this prosperity is only apparent, in the sense that it will certainly be short-lived. As regards the workers of iniquity, “they shall soon be cut down like the grass, and wither as the green herb . . . For evildoers shall be cut off . . . For yet a little while, and the wicked shall not be . . . For the arms of the wicked shall be broken . . . The transgressors shall be cut off together.”

The suffering lot of the just man is likewise temporary and of brief duration. He need only wait on the Lord in patience and trust: “Delight yourself also in the Lord, and He will give thee the desires of thy heart. Commit your way unto the Lord, and trust in Him, and He shall bring it to pass . . . But the salvation of the righteous is of the Lord; He is their strength in the time of trouble. And the Lord will help them and deliver them; He will deliver them from the wicked and save them, because they trust in Him.”

This, then, is a psalm of faith and confidence in God, without which there is no Christian prayer. It is also faith and hope under fire, exposed to struggle and the endurance that calls for patience. After all, “faith is the substance of things hoped for” (Heb. 11:1), and “We were saved in this hope, but hope that is seen is not hope . . . But if we hope for what we do not see, we eagerly wait for it with perseverance” (Rom. 8:24, 25). Our psalm is a meditative lesson on not being deceived by appearances, and a summons to wait patiently for God’s deliverance.

Friday, December 10

Matthew 24:29-35: These verses, a very precise prophecy about a specific and definitive event, give the lie to any attempt to make Jesus a calm, benign, harmless teacher of general religious theory. This is a prophecy of His return to earth at the end of time, and the Christian Church has always read it that way.

We may consider first the end of time, indicated by the inability of the astral bodies any longer to govern day and night: “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” (verse 29). This is a destruction of the fourth day of Creation: “Then God said, ‘Let there be lights in the firmament of the heavens to divide the day from the night; and let them be for signs and seasons, and for days and years; and let them be for lights in the firmament of the heavens to give light on the earth’; and it was so. Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also. God set them in the firmament of the heavens to give light on the earth, and to rule over the day and over the night, and to divide the light from the darkness” (Genesis 1:14-18).

The blotting out of the sun and moon also puts the reader in mind of the ninth plague of Egypt and the terror that accompanied that event.

The sun’s failure to give light was also spoken of in the Book of Isaiah, as characteristic of the Day of the Lord: “For the stars of heaven and their constellations / Will not give their light; / The sun will be darkened in its going forth, / And the moon will not cause its light to shine” (13:10; cf 24:23; 34:4). Other prophets spoke of covering that would prevent the heavenly bodies from giving their light (Ezekiel 37:2; Joel 2:10; 3:15), but the description here in Matthew seems more cataclysmic. One thinks of Joel 2:31 (“The sun shall be turned into darkness, / And the moon into blood, / Before the coming of the great and awesome day of the Lord”) and how it was quoted in the first apostolic sermon (Acts 2:20).

In the Book of Revelation this image is associated with the sixth seal and the wrath of the Lamb (6:12-17).

In Matthew, unlike the Old Testament prophecies, this imagery is connected to the coming of the Son of Man. That is to say, in Matthew the darkening of the astral bodies is not only cosmological but also Christological. It represents not only the destruction of Creation but the end of history: It symbolizes the end of time.

In verse 30 the “sign” of the Son of Man precedes His appearance in the heavens. This sign should probably be understood as an ensign or banner. It appears with a trumpet blast, suggesting the approach of an army. It also directly answers the question of the apostles that had begun this whole discourse: “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?” (verse 3). That is to say, Jesus is still addressing that initial inquiry—How are we to know about the end of the world and the return of Christ?

The question of the Lord’s return in judgment was, from the beginning, an integral component of the Gospel itself. It was part of the call to repentance, as we see in the second apostolic sermon: “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).

So integral to the Good News was this second, judgmental coming of Christ that Paul was unable to omit it even from his sermon on the Areopagus, where he managed to omit even the message of the Cross: “Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead” (Acts 17:30-31). It was simply part of the call to repentance and could not be left out.

This doctrine of Christ’s return is clear likewise from the epistolary literature, beginning with the first chapter of the earliest epistle: “For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come” (1 Thessalonians 1:10). When Paul expands on this theme in the fourth chapter of that epistle, we observe that his point of emphasis—what most needed elucidation—was not the Lord’s return, which was taken for granted, but the resurrection of the dead in Christ (4:16-17).

His return will be a time of universal judgment, which is why “all the nations of the earth will mourn” (cf. Zechariah 12:10-12). All the nations of the world, as we shall see in Matthew 25, will be judged by the identical standard. Now allowance will be made for regional or cultural differences of ethics. On the contrary, it is the cultures themselves that will be judged. Hence it will make no difference whether this or that is “culturally acceptable.” This is why “all the tribes of the earth will mourn.” The Son of Man alone will determine the criteria of the final judgment.

It is no exaggeration to say that this claim of Jesus was the point on which the spiritual leaders of Israel condemned Him. This is indicated in the description of His trial before the Sanhedrin: “And the high priest answered and said to Him, ‘I put You under oath by the living God: Tell us if You are the Christ, the Son of God!’ Jesus said to him, ‘It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven.’ Then the high priest tore his clothes, saying, ‘He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?’

They answered and said, ‘He is deserving of death’” (26:63-66).

In fact, this is the most monumental and definitive personal claim ever to be made by a human being—the claim to be the final arbiter of history, the ultimate adjudicator of the individual lives of all men, and the judge of all the nations.

It is the angels, we note in verse 31, who gather all men for judgment (cf. 13:49-50; 25:31).

As in all the Lord’s eschatological discourse up till now, the “subtext” is the Book of Daniel, to which explicit reference was made in verse 15. More specifically now, Matthew has in mind another scene from Daniel: “I was watching in the night visions, / And behold, One like the Son of Man, / Coming with the clouds of heaven! / He came to the Ancient of Days,/ And they brought Him near before Him. / Then to Him was given dominion and glory and a kingdom, / That all peoples, nations, and languages should serve Him. / His dominion is an everlasting dominion” (Daniel 7:13-14). Matthew will return to this Danielic scene in the closing verses of his Gospel: “All authority has been given to Me in heaven and on earth” (28:18).

These prophecies are followed by an extended exhortation to vigilance (24:32—25:30). This exhortation begins with three illustrations, the first drawn from nature (verses 32-36), the second from biblical history (verses 37-44), and the third from common social expectations (verses 45-51). The first is the example of a fig tree, from which, Jesus says, we should “learn the parable” (mathete ten parabolen–verse 32). This lesson is of whole cloth with the constant pattern of Jesus to invoke the plants, animals, and other “natural” things in order to appreciate the mysteries of the Kingdom (cf. 6:26-30). In the present case Jesus goes to something in nature in order to understand something in history; as the nearness of summer can be perceived in the qualities of the fig tree, so the nearness of the Messiah’s coming can be perceived through certain historical indicators (verse 33). The Lord has already told us ahead of time what these indicators are (verse 25). These signs were already visible in the geopolitics, but especially the Jewish politics, of His own day. Consequently, He says, the generation that would witness its consummation was already alive: “Amen, I say to you, this generation will by no means pass away till all these things take place” (verse 34). The generation that would see “all these things”–panta tavta–was already walking the earth.