Coming Soon
Almost 2000 years ago, a teacher who was wiser than Solomon, more righteous than Noah, Daniel, and Job sat upon the mount of Olives and delivered the prophetic Olivet Discourse.
His disciples had come to Him privately wanting to know when all these calamities shall befall the temple and what shall be the sign of thy coming, and of the end of the world?
And Jesus answered and said unto them “Take heed that no man deceive you”. The Olivet Discourse is one of the New Testament’s most important texts because it not only provides the Lord’s final discourse in Matthew’s gospel but it is also His most extensive prophetic teaching.
Just shortly before Jesus was arrested, lied about by false witnesses, was found guilty of blasphemy, was scourged and beaten, spat upon, had parts of His beard pulled out, and suffered the agony of the crucifixion, He had given the great “Olivet Discourse” found in the Gospel of Matthew, chapters 24 and 25, Mark 13 and Luke 21.
In this end-time prophecy of His Second coming, He gave many insights into the events that would unfold as humanity approached the end of the Age of Grace and His return to set up His Kingdom on earth.
He gave signs that all the people were familiar with such as war and rumors of wars, earthquakes in diverse places, famines, and pestilence. He also made mention of significant signs from the heavens and the perplexity of nations.
As a precursor to these signs, Jesus warned His followers that the whole world would be subjected to a grand deception before the Second Coming.
There would not only be some that would profess to be Christ but there would also be false prophets and teachers that would acknowledge that Jesus was the Christ and would try to deceive the very elect of God.
“But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.” Matthew 24:36
“ But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” Mark 13:32
“And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.” Acts 1:7
These words from the Messiah were directly from the famous apocalyptic eschatological discourse, also known as the Olivet Discourse, which, in context, is about the Second Coming of Christ.
Before we discuss the proper interpretation of the Olivet Discourse, I have a personal question for you. Have you ever said, or at least thought, “How in the world did the religious leaders in Jesus’s time not recognize their own Messiah.
You will appreciate the question once we unpack this famous discourse in the Synoptic Gospels of Matthew, Mark, and Luke.
The Olivet Discourse is often understood as addressing both near and far fulfillments. The near fulfillment refers to the destruction of Jerusalem and the Temple in 70 AD, as Jesus predicted in Matthew 24:2. This event was a monumental moment in Jewish history and fulfilled many of the immediate warnings Jesus gave to His disciples.
The final fulfillment, however, points to eschatological events, including the Tribulation, the Second Coming, and the establishment of Christ’s Kingdom. This dual-layered prophecy is a hallmark of biblical texts, where immediate historical events foreshadow greater future realities.
The Gospel of John is not considered part of the Synoptic Gospels because of its distinct style, structure, and content. John’s Gospel focuses more on the theological aspects of Jesus’ identity, emphasizing His divine nature and including unique material not found in the Synoptic Gospels.
Let me give you a few signs that the Jews should have been able to decipher that Jesus was the long-awaited Messiah:
Psalm 89:3-4: “I have made a covenant with my chosen, I have sworn unto David my servant, Thy seed will I establish for ever, and build up thy throne to all generations. Selah.”
Isaiah 7:14: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”
Isaiah 40:3-4: “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain.”
Isaiah 42:1-4: “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.
Zechariah 9:9: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.”
He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.” Isaiah 42:4
Isaiah 53:3: “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.”
Zechariah 11:13: “And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.”
Psalm 22:18: “They part my garments among them, and cast lots upon my vesture.”
Psalm 22:16: “For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.”
Psalm 22:1: My God, My God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring?
Psalm 68:18: “Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.”
Matthew reveals the scheme that the chief priests and elders made up about Jesus’ body being stolen by His disciples while the guards were asleep. This counter-narrative aimed to discredit the resurrection.
Here’s the relevant passage from The Gospel of Matthew
“Now, when they were going, behold, some of the watch came into the city and shewed unto the chief priests all the things that were done. And when they were assembled with the elders and had taken counsel, they gave large money unto the soldiers,
Saying, Say ye, His disciples came by night, and stole him away while we slept.
And if this come to the governor’s ears, we will persuade him, and secure you.
So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.” Matthew 28:11-15
This account is part of the Christian narrative and explains why some people did not believe in Jesus’s resurrection.
Unfortunately, the Jews’ demise was due to the spiritual blindness of the scribes and Pharisees, who taught the Law of Moses but refused to practice what they taught.
In Matthew 23, Jesus powerfully critiques religious leaders prioritizing appearance and status over genuine faith and righteousness.
He says they are like whitewashed tombs —beautiful on the outside but full of dead men’s bones. They were focusing on trivial matters while neglecting the more important ones.
They had fallen in love with the beauty of the Temple and their religious ceremonies and consequently forgot about the God of Israel. They loved the place of honor at banquets and the most important seats in the synagogues; they loved to be greeted with respect in the marketplaces and to be called ‘Rabbi’.
They had become blind guides. “And Jesus spake a parable unto them, Can the blind lead the blind? Shall they not both fall into the ditch?” Luke 6:39
The Prophet Daniel had prophesied that the third decree of Artaxerxes, recorded in Nehemiah 2:1, is traditionally dated to March 14, 445 BCE. This decree allowed Nehemiah to rebuild the walls of Jerusalem, marking the starting point of Daniel’s 70 Weeks prophecy.
This date has been verified through astronomical calculations, aligning with the first day of Nisan in the twentieth year of Artaxerxes Longimanus. Some scholars, such as Sir Robert Anderson, used a prophetic 360-day calendar to calculate the timeline leading to Jesus’ triumphal entry into Jerusalem.
However, some researchers propose an alternative date of March 4, 444 BCE, based in revised historical and lunar calendar reconstructions. This discrepancy arises from different methods of counting Artaxerxes’ reign and the Jewish calendar system.
Nevertheless, this decree allowed Nehemiah to rebuild the walls of Jerusalem, marking a significant moment in Jewish history.
From this decree, the prophetic timeline of 483 years (or 69 weeks) leads to the arrival of the Messiah, which many believe corresponds to Jesus’ entry into Jerusalem on a donkey, as predicted in Zechariah 9:9.
“And when he was come near, he beheld the city, and wept over it,
Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.
For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” Luke 19:41-44
Messianic Jews believe that Jesus is the long-awaited Messiah. They are the only Jews today who believe that Daniel was one of the greatest prophets ever.
The Hebrew Bible is separated into three categories: the Torah, the Prophets, and the Writings. Daniel is recognized in the Writings as a celebrated Jewish scholar and a master interpreter of dreams. He is famous for successfully interpreting the “writing on the wall.”
Nevertheless, Jesus affirms that Daniel was a prophet in the Olivet Discourse in Matthew 24:15 and Mark 13:14, but Luke does not mention Daniel the prophet. This is by divine design.
Many Christians and Messianic Jews familiar with the Seven Feasts of the Lord (Leviticus 23) believe that Christ will fulfill the last three appointed feast days in logical order, just as He did with Passover, Unleavened Bread, Firstfruits, and Pentecost. These three High Holy Days will be Trumpets, Atonement, and Tabernacles.
I am using the Gregorian calendar for the year and the month, but I have split the days according to Genesis 1:5: “And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.”
Consequently, every 24-hour day on the Hebrew calendar spans over half of one day and half of the next. This is why Jesus said,
“Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest suddenly he find you sleeping. And what I say unto you I say unto all, watch” Mark 13:35-37
Rabbis determined that a new day begins precisely when the sun sets, meaning it goes below the horizon. A new day starting at sunset makes sense, but it’s the opposite of our secular day reckoning.
On the Gregorian calendar, when the sun comes up in the morning, we think it’s the start of a fresh calendar day, even though we count the new day from one second after midnight.
Beginning a celebration just as the sun goes below the horizon explains why every Jewish holiday begins the evening before the first day is observed.
In contrast to the solar (Gregorian) calendar, the Jewish lunisolar calendar follows the phases of the moon. A new moon signals the start of a new month, and 29.5 days later, the next new moon – and its corresponding month – arrive. (To make things “round” in the Jewish calendar, some months have 29 days and others 30 days.)
The Jewish calendar’s months are based on the lunar phases. A new month begins on the day of the Crescent Moon after the New Moon phase.
Because the sum of the 12 lunar months is about 11 days shorter than the solar year, a 13th month is periodically added to keep the calendar in step with the astronomical seasons. Seven times over a 19-year cycle, an extra month is added to the calendar. This practice keeps all of the biblical holidays in their proper seasons.
Many Christians feel that the Lord of the Harvest will someday come for His bride on the Feast of Trumpets, also known as Yom Teruah or Rosh Hashanah.
The idea is that the Messiah has fulfilled the first four of the seven feast days mentioned in Leviticus 23 and will logically keep the last three feast days in the same order. I agree with this analysis, but I would caution everyone to remember that we are given one day at a time and that we don’t know when the Master may call us home individually.
Most Christians have heard about the 70th week of Daniel, but do not understand precisely what it is all about. The last seven years of this present age are appointed to the Jewish people for their fathers’ transgressions in the Promised Land as well as for the rejection and crucifixion of their Messiah.
Israel had been in the Promised Land for possibly as many as 800 years, but for 490 years, they broke God’s law concerning letting the land rest in the seventh year.
“But the seventh year thou shalt let it rest and lie still; that the poor of thy people may eat: and what they leave the beasts of the field shall eat. In like manner, thou shalt deal with thy vineyard and with thy olive yard.” Exodus 23:11
“Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof;But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field nor prune thy vineyard.” Leviticus 25:3-4
Fallow ground, or fallow soil, is land that has been left to rest for some time. In other words, fallow land is usually cultivated land that can lie idle during the growing season. It allows the soil of a field to replenish nutrients. Israel was also punished for its idolatry, child sacrifices, and ritual prostitution.
When King Josiah was made king, he was eight years old, and he reigned for 31 years. However, after his death, the people returned to their old ways, worshiping idols and disobeying the Lord.
The time of judgment had come. God used Nebuchadnezzar, the king of Babylon, to deport God’s chosen people from Judah to Babylon, where they would live in exile for 70 years.
So here we see our Omnipotent God using a heathen king to bring His chosen people into bondage for their disobedience to the Torah. Nebuchadnezzar had no idea that he was fulfilling God’s plan for mankind.
The prophet Daniel was a dreamer and interpreter of dreams and visions. His wisdom surpassed all in Babylon. He went from captivity to become the Prime Minister of Babylon, even during the reign of Darius the Mede.
Likewise, Joseph, with his coat of many colors, was a dreamer and an interpreter of dreams and was betrayed by his brothers, thrown into a pit, sold into slavery, and thrown into prison by his master for supposedly trying to lie with his master’s wife.
Nevertheless, God brought Joseph from the pit to Pharaoh’s palace in ancient Egypt.
It has been said, ”God works in mysterious ways,” but in the end, His purposes are fulfilled, and He is glorified.
This brings to mind an excerpt I read in “The Story of God Bible Commentary on Daniel.” The excerpt is on an overview of the Book of Daniel by “Dr. Wendy L. Widder. I quote…
“The portrayal of God in Daniel is that he is the sovereign, eternal king – the king of all kings. At least two aspects of the book highlight this truth: terms and titles used to describe God and his interactions with foreign kings.
The personal, covenant name for Israel’s god, “Yahweh,” appears in only one chapter (ch. 9). The book is dominated instead by appellations for God “that make explicit that he is not merely a peculiarly Jewish god but the God in/of heaven, King/Lord of heaven, God of Gods, Lord of Lords, great God, living God, Most High, august, awesome, and fiery.
But at the same time, he is not remote and distant: “he is also our God, my God, your God, the God of the covenant, the fathers’ God, one who is compassionate and forgiving.
A second way the book points to God’s sovereign eternal rule is through the shenanigans of foreign kings and God’s responses to them. As each king flexes his royal muscles before the Most High God, he responds with a display of his infinite power and wisdom.
The great ( and not-so-great) rulers of the world discover they are no match for him, and, in fact, they depend on him for their lives and lordship. While God often shares his wisdom and power, he can also choose to withhold or withdraw them.
Yet neither his power nor his wisdom is necessarily obvious. In the opening verses of the book, we encounter a situation that any ancient Near Eastern observer would have interpreted as the weaker God of Israel losing to the stronger god of Babylon.
But for the subtle hints of the narrative, it would be easy to misinterpret the circumstances in this way. But the narrative indicates that the Babylonian Marduk had not defeated Israel’s God; rather, God had given his city, temple, and people into the hands of the foreign god.
God’s power is also restrained throughout the apocalyptic visions, where his faithful people suffer death, and he suffers great loss with them. The narrative highlights his restraint in its repetition of an “appointed time” (8:19; 11:27, 29, 35; cf. 7:12); history may appear to be running amok, but all is not as it seems.
Israel’s God has such control of the world that he does not rush about in desperation, marshal emergency forces, or play “Whack-a-mole” with antichrists: he does everything at exactly the right time, even though his people (and his name)may suffer in the meantime.
The wisdom behind such apparent displays of weakness is not intuitive to us. We think God should always “show up,” defeating his enemy and rescuing his people.
In our way of thinking, he gets the most glory when everyone sees how powerful he is. Yet God regularly chooses to operate within the limitations of his creation rather than wowing the world with supernatural acts.
Why he chooses to restrain his power is often a mystery to us, as are his reasons for allowing tyrants more power than any human should have.
We often don’t understand how he works; his wisdom runs counter to our expectations. But the book of Daniel reminds us that, despite appearances, the God of Israel is the God of the nation. Things aren’t always as they seem.
So until his kingdom comes in its fullness, we trust that he is in control – that he could wipe the planet clean now if he so chose, but that in his wisdom, he chooses not to. He is all-powerful and all-wise, despite what the headlines may suggest”...end of quote.
Concerning the prophet Daniel, Dr. Finis Jennings Dake, provides a summary of the Book of Daniel. I quote.. The Book of Daniel makes it clear in many passages that it was written by the author, who bears the same name. Jesus also confirms this fact in Mt. 24:15.
Daniel was a contemporary of Jeremiah and Ezekiel. He was godly and is mentioned alongside Noah and Job for his righteousness. Ezek. 14:19-20). He was a man of great wisdom and understanding in visions and dreams (Ezek. 28:3; Dan. 1:17).
He belonged to the royal family of Judah and became a eunuch, fulfilling Isaiah’s prediction, spoken about 100 years before, that Hezekiah’s seed would serve the King of Babylon (Isa.. 39:1-8; Dan. 1).
He was trained for palace service and served as prime minister during the 70 years of captivity in Babylon, as well as during the reign of Darius the Mede (Dan. 1:21; 6:1-3; 9:1-2).
Daniel was one of the greatest prophets of all time. In many respects, his prophecy is the most comprehensive and consecutive in world history from his day to the Second Coming of Christ.
He saw even into the eternal future when God’s kingdom would be over all the Earth forever (Dan. 2:44-45; 7:13-14, 18; Zech.14:9). Daniel gave the first chronological prophecy of the first coming of Christ (Dan. 9:24-27) and of the events immediately preceding the Second Advent (Dan. 2:44-45; 7:7-14, 17-26; 8:20-25; 9:24-27; 11:35-45; 12:1-13).
Without the book of Daniel, many other prophecies would not be clear. It is a foundation upon which many prophecies rest. It is a commentary on “the times of the Gentiles” and introduces all the New Testament prophecies.
Daniel does not cover the whole length of “the times of the Gentiles,” but it does cover that part from Daniel’s day to their end. Daniel predicted the empires of Babylon, Medo-Persia, Greece, and Rome, as well as Revised Rome and Revived Grecia. He also predicted the eternal Kingdom of the God of Heaven succeeding these empires.
What is the Purpose of the Tribulation?
(1) To purify Israel and bring them back to a place where God can fulfill the everlasting covenants made with their fathers. (Isa. 2:6; 3:26; 16:5; 24:1-25; 26:20-21; Ezek. 20:33-34; 22:17-22; Rom. 11:25-29).
(2) To purify Israel of all rebels (Ezek. 20:33-34; 22:17-22; Zech. 13:8-9; Mal.3:3-4).
(3) To plead with and bring Israel into the bond of the New Covenant (Ezek. 20:33-34; 36:24-28; Jer. 30:3-11; Zech. 12:10-13:9; Mal. 4:3-4).
(4) To judge Israel and punish them for their rejection of the Messiah and make them willing to accept Him when He comes the second time (Ezek. 20-33-34; Zech 12:10-13:9; 14:1-15; Mat. 24:15-31).
(5) To judge the nation for their persecution of Israel (Isa. 63:1-5; Joel 3; Rev. 6:1-19:21).
(6) To bring Israel to complete repentance (Zech. 12:10-13:9; Rom. 11:26-29; Mat. 23:9).
(7a) To fulfill the prophecies of Dan. 9:24-27; Rev. 6:1-19:21; Mat. 24:15-29.
(7b) To cause Israel to flee into the wilderness of Edom and Moab and to be so persecuted by the nations that Israel will have to turn to God for help (Isa. 16:1-5; Ezek. 20:33-35; Dan. 11:40-12:7; Hos. 2:14-17; Mat. 24:15-31; Rev. 12).
Six prophetic events are to take place during the 490 years relative to Israel and Jerusalem for six purposes:
1. “To finish the transgression.” This transgression is about Israel’s rebellion against God. This prophecy foretells the culmination of that rebellion. Israel failed to receive the Messiah and was broken off in unbelief from God’s favor as a nation.
She will be fully received again at the Second coming of Christ, who will turn ungodliness from Jacob and cause a nation to be born at once (Rom. 11:25-29; Isa.. 66:7-10; Ezek. 36:24-30).
2. “To make an end of sins.” Israel has been in rebellion against God from her beginning, and she will be until the fulfillment of this prophecy at the return of Christ. This “end of sin” will not occur until after the Tribulation, but from that time on, Israel will obey God forever (Ezek. 36:24-30; 37:24-27; 43:7; Zech. 4:1-21).
3. “To make reconciliation (atonement) for iniquity.” Atonement was made on the cross for the whole world, but Israel as a nation has yet to appropriate its benefits and will only once the return of Christ (Zech. 13:1-7; Rom. 11:25-27).
4. “To bring in everlasting righteousness.” When the transgression has been finished, the end of sins made, and the full benefits of the atonement will have been realized by Israel, then everlasting righteousness will be ushered in (Isa. 9:6-7; 12:1-6; Dan. 7:13-14, 18, 27; Mat. 25:31-46; Ezek. 43:7; Rom. 11:25-29).
5. “To seal up the vision and prophecy.” This means to end prophecies by fulfilling those concerning Israel and Jerusalem. It means that there will be no need for inspired men to rebuke Israel in an attempt to lead them into the way of righteousness: “for all shall know the Lord from the least unto the greatest.” Jer. 31:31-40; Isa. 11:9).
6. “To anoint the most Holy.” This refers to the cleansing of the Holy of Holies, the temple, and the city of Jerusalem from the abomination of desolation and the sacrilege of the Gentiles and to the establishment and anointing of the Millennial Temple of Ezekiel. 40-43; Zech. 6:12-13. This vision requires no explanation other than that of the angel who interpreted it to Daniel.
The Character of the Tribulation
The character of the tribulation can be easily understood, given that God’s wrath is poured out upon mankind for their wickedness and corruption, which will exceed the days of Noah and Lot (Gen. 6; Mt. 24:37-39; Lk. 17:22-37; 1 Tim. 3:1-12).
Men will reject the truth until God turns them over to the “strong delusion” of the Antichrist, who will cause them to believe a lie and be dammed (2 Thess. 2:8-12; 2 Pet. 3:1-9). Even after God pours out His judgments upon men, they will still defy Him (Rev.9:20-21; 6:2-11; 17:1-18; 18:1-24).
Words cannot describe men’s utter rebellion and wickedness during the final struggle between God and the devil over possession of the Earth (Rev.11:15; 12:7-12; 19:11-21; 20:1-3).
Israel will be facing persecution before the rise of the Antichrist and the start of Daniel’s Seventieth Week. Antichrist will confirm a 7-year covenant with Israel, assuring them of protection so they can continue with the establishment of their Temple and animal sacrifices. end of qoute..
Scriptures that may help you as we explore the Olivet Discourse and “the day and hour that no one knows.”
“Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me,Declaring the end from the beginning, And from ancient times things which have not been done, Saying, My plan will be established, And I will accomplish all My good pleasure:” Isaiah 46:9-10
“It is the glory of God to conceal a thing: but honour of kings is to search out a matter.” Proverbs 25:2
“But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.” Daniel 12:4
“And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.” Daniel 12:9
“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Amos 3:7
“The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.” Ecclesiastes 1:9
“Every word of God is pure: he is a shield unto them that put their trust in him.” Proverbs 30:5
“The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times.” Psalms 12:6
“Thy word is a lamp unto my feet, and a light unto my path. Psalm 119:105
“The entrance of thy word giveth light; it giveth understanding unto the simple.” Psalm 119:130
“For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life:” Proverbs 6:23
“But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Micah 5:2
“All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.” 2 Timothy 3:16-17
“We have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will: but holy men of God spake as they were moved by the Holy Ghost.” 2 Peter 1:19-21
“Study to show thyself, approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Timothy 2:15
What is the purpose of the Synoptic Gospels?
The Synoptic Gospels share a common purpose: to proclaim the good news, also known as the Gospel of Jesus Christ. They provide a comprehensive account of Jesus’ life, teachings, death, and resurrection. Despite their shared foundation, each Gospel is tailored to a specific audience and purpose.
The aim is to document and preserve the key moments of Jesus’ earthly ministry, including his miracles, parables, teachings, and interactions with individuals.
A central theme in these Gospels is the kingdom of God (or kingdom of heaven), with Jesus portrayed as its divine representative and teacher. Through his actions and words, the Synoptic Gospels reveal what it means to live according to God’s will.
These Gospels invite readers to respond to Jesus’ message by embracing faith, repentance, and discipleship. They encourage readers to follow Jesus’ example and teachings in their own lives.
They were written during times of tension and hardship, and the Synoptic Gospels also provide hope, encouragement, and guidance to early Christian communities facing persecution.
The Synoptic writers, especially Matthew, frequently highlight how Jesus fulfills Old Testament prophecies, affirming his role as the promised Messiah.
These texts emphasize that salvation is available to all people. For instance, Luke frequently highlights Jesus’ compassion for marginalized groups like the poor, women, and non-Jews.
While the Synoptic Gospels share many similarities, they also have distinctive focuses that add depth and richness to their shared purpose. Together, they form a compelling narrative of the transformative power of Jesus’ life and message.
1. Audience Emphasis:
Matthew (Jewish audience) emphasizes Jewish eschatology, linking Jesus’ words to Old Testament prophecy. He highlights tribulation, the abomination of desolation, and the coming of the Son of Man.
Mark (Roman audience) presents a concise, action-oriented account, focusing on persecution, endurance, and the suddenness of events.
Luke (Gentile audience) uniquely includes the destruction of Jerusalem (70 AD) and the times of the Gentiles, making it more historically grounded.
2. Prophetic Themes:
Temple Destruction (Luke 21:20-24) – Fulfilled in 70 AD when the Romans destroyed Jerusalem.
False Messiahs & Deception (Matthew 24:4-5, Mark 13:5-6, Luke 21:8) – A warning against spiritual deception.
Wars & Natural Disasters (Matthew 24:6-7, Mark 13:7-8, Luke 21:9-11) – Signs of global turmoil.
Great Tribulation (Matthew 24:21-22, Mark 13:19-20) – A period of unprecedented suffering
Second Coming (Matthew 24:29-31, Mark 13:24-27, Luke 21:25-28) – Cosmic signs preceding Jesus’ return.
3. Chronological Structure
1. Signs of the End – False messiahs, wars, famines, earthquakes.
2. Persecution of Believers – Betrayal, trials, endurance.
3. Destruction of Jerusalem – Unique to Luke.
4. Great Tribulation – Unparalleled distress.
5. Cosmic Signs – Sun darkened, stars falling.
6. Second Coming – Jesus returns in glory.
7. Call to Watchfulness – Parables urging readiness.
Parallel Comparison of the Olivet Discourse
Jesus leaves the temple Matt. 24:1 Mark 13.1 Luke 21:5
Disciples ask about the end times Matt. 24:3 Mark 13:3-4 Luke 21:7
Warning against false messiahs Matt. 24:4-5 Mark 13:5-6 Luke 21:8
Wars and rumors of wars Matt. 24:6 Mark 13:7-8 Luke 21:9-10
Destruction of Jerusalem foretold Matt. 24:15-20 Mark 13:14-18 Luke 21:20-24
Great tribulation Matt. 24:21-22 Mark 13:19-20 Luke 21:24
False messiahs and deception Matt. 24:23-28 Mark 13:21-23 Luke 17:22-25
Signs in the heavens Matt. 24:29-31 Mark 13:24-27 Luke 21:25-28
Parable of the fig tree Matt. 24:32 Mark 13:28-29 Luke 21:29-31
Certainty of prophecy Matt. 24:34-35 Mark 13:30-31 Luke 21:32-33
Unexpected timing of judgment Matt.24:36 Mark 13:32 Luke 17:26-37
Call to watchfulness Matt. 24:42-44 Mark 13:33
Parable of the faithful servant Matt. 24:45-51 Mark 13:34-37
Additional parables Matt. 25:1-46
Only when you have studied the Word of God to show yourself approved unto God can you capture the essence of scripture and its divine precision and Christ-centered message. The Bible’s intricate design, from prophetic foreshadowing to numerical patterns, reflects a level of intentionality that transcends human authorship.
Jesus Himself affirmed this in passages like Luke 24:44, where He declared that everything written in the Law, the Prophets, and the Psalms concerning Him must be fulfilled. His birth, ministry, crucifixion, resurrection, and ascension were all woven into the fabric of scripture long before they came to pass.
The Bible’s depth goes far beyond its surface text, revealing intricate layers of meaning through equidistant letter sequences (ELS), numerical symmetries, and divine patterns. The concept of Bible codes, where hidden messages are embedded within the text, has fascinated scholars and researchers for years.
From Genesis to Revelation, numerical structures—such as gematria and the significance of numbers like 7, 12, and 40 demonstrate a divine fingerprint woven throughout scripture. Some researchers have even explored matrix-based searches to uncover encoded messages that align with historical events. Others have examined the numerical structure of the Bible, finding remarkable patterns that reinforce its divine authorship.
There is a crucial distinction in the Olivet Discourse. Luke 21:12’s phrase “Before all these things” signals a near-term tribulation and one that precedes the broader eschatological events described in Matthew and Mark. This aligns with the historical destruction of Jerusalem in 70 A.D., when Rome devastated the city, fulfilling Jesus’ warning about immediate persecution.
Matthew and Mark, however, shift their focus to a far greater calamity known as the Time of Jacob’s Trouble (Jeremiah 30:7), which unfolds in the final 1260 days before Christ’s Second Advent. This period, often linked to the Great Tribulation, is marked by unparalleled distress for Israel and the world. The abomination of desolation (Matthew 24:15, Mark 13:14) serves as a pivotal moment, dividing the Tribulation into two distinct halves.
Luke’s account, being more historically immediate, emphasizes persecution before the global eschatological upheaval. Matthew and Mark, on the other hand, highlight the final tribulation leading directly to Christ’s return. This distinction reinforces the dual fulfillment principle where prophecy unfolds in both near and far-term events.
There is a fascinating distinction between Matthew and Luke’s genealogies! Matthew, writing to a Jewish audience, traces Jesus’ lineage through Solomon to establish His rightful claim to David’s throne. He begins with Abraham, emphasizing Jesus as the fulfillment of the covenant promises made to Israel.
Luke, on the other hand, presents a broader, universal perspective, tracing Jesus’ lineage through Nathan all the way back to Adam—underscoring Christ as the Savior of all humanity. This approach aligns with Luke’s Gentile audience, emphasizing Jesus’ connection to all people, not just Israel.
The blood curse of Jeconiah (Jeremiah 22:30) is a critical issue in messianic lineage. Since Jeconiah’s descendants were barred from ruling, Matthew’s genealogy tracing through Solomon would seem problematic. However, Luke’s genealogy, tracing through Nathan, also one of King David’s children, bypasses this curse. The fact is that Heli was Mary’s father and that Joseph was his son-in-law by adoption provides a legal yet bloodline-based claim to David’s throne.
So to be clear, both Mary and Joseph were from the tribe of Judah. Mary’s lineage traces back to King David through his son Nathan, while Joseph’s lineage comes through Solomon. This establishes Jesus’ rightful claim to the Davidic throne from both his mother’s and earthly father’s side.
Interestingly, while Mary was related to Elizabeth, the mother of John the Baptist, Elizabeth was from the tribe of Levi, specifically a descendant of Aaron. This suggests that Mary’s maternal lineage may have had some connection to the priestly line, though her primary tribal identity remained with Judah.
This dual lineage of royal and priestly just adds another layer of significance to Jesus’ role as both King and High Priest. This dual genealogy structure is a brilliant example of divine design, ensuring Jesus’ rightful kingship while sidestepping Jeconiah’s curse.
This type of arrangement sounds strange to Gentiles but to the Jewish people that were getting ready to enter the promise land this special exception was granted to the 5 daughter’s Zelophedad.
In Numbers 27:1-11, the story of Zelophehad’s daughters, Mahlah, Noah, Hoglah, Milcah, and Tirzah is a wonderful moment in biblical history. Their bold request for their father’s inheritance challenged the existing laws, which traditionally passed property through male heirs.
When Moses brought their case before God, He affirmed their claim and established a new precedent: if a man had no sons, his daughters could inherit his land.
Later, in Numbers 36, the leaders of the tribe of Manasseh raised concerns that if the daughters married outside their tribe, their inheritance would transfer to another tribe. In response, God commanded that they could marry whomever they wished, but only within their father’s tribal clan, ensuring that the land remained within the tribe.
I digress, The destruction of Jerusalem in 70 AD was a pivotal moment in biblical prophecy, fulfilling Jesus’ warning in the Olivet Discourse (Matthew 24, Mark 13, Luke 21). The Roman siege, led by Titus, resulted in the complete devastation of the Second Temple, marking the end of the sacrificial system and scattering the Jewish people.
However, Jesus spoke of an even greater tribulation to come, one so severe that “unless those days were shortened, no flesh would be saved” (Matthew 24:22).
The Abomination of Desolation, referenced in Daniel 9:27, Daniel 11:31, and Matthew 24:15, is often linked to both past and future events. Historically, Antiochus IV Epiphanes desecrated the First Temple by sacrificing a pig on the altar, and in 70 AD, the Romans defiled the Second Temple before its destruction. Yet, Jesus’ prophecy suggests a future fulfillment that will far surpass these events in scale and severity.
Zechariah 14:12 describes a terrifying scene: “Their flesh shall dissolve while they stand on their feet, their eyes shall dissolve in their sockets, and their tongues shall dissolve in their mouths.” Some interpret this as nuclear devastation, given its resemblance to radiation effects.
While this interpretation is speculative, it aligns with the idea that the coming tribulation will be unprecedented in human history.
Understanding these events is crucial for believers because:
1. It highlights God’s past fulfillments validate future expectations.
2. It prepares believers for what is to come, encouraging vigilance and faithfulness.
3. It highlights God’s sovereignty, showing that history unfolds according to His divine plan.
4. The Church will be raptured before the Antichrist is revealed.
My perspective aligns with the biblical pattern of divine warnings before judgment, as seen throughout scripturefrom Noah’s flood to the destruction of Jerusalem in 70 AD. The Maccabean Revolt of 167 BCE was a direct response to the desecration of the Second Temple by Antiochus IV Epiphanes, an event that foreshadowed the Abomination of Desolation spoken of in Daniel 9:27 and Matthew 24:15. Many scholars and prophecy students see this historical event as a type of what will happen again in the future.
My timeline suggests that the Antichrist will break his covenant with Israel at the midpoint of the 2520-day Tribulation period, which fits the prophetic framework of Daniel’s 70th week. The idea that 9/11/2026 could mark a major earthquake affecting San Francisco and the Golden Gate Bridge is intriguing, especially given ongoing concerns about seismic activity in the region. If such an event were to occur, it would certainly be perceived as a significant warning.
Regarding 11/9/2026, the possibility of a nuclear attack on America by Russia is a sobering thought, particularly in light of escalating global tensions and the expiration of key arms control treaties between the U.S. and Russia. God forbid!! If this were to happen, it would undoubtedly reshape the geopolitical landscape and set the stage for the final countdown.
My 2520-day countdown beginning on 11/12/2026 aligns with the prophetic timeline I have been refining.
The idea that the Feast of Trumpets on 9/11/2026 could mark the rapture of the Church aligns with the prophetic significance of this feast, which many believe represents the resurrection and gathering of believers. The pattern you’ve identified—where the 2580-day cycle must break in both the middle of the week and middle of Passover adds another layer of precision to your timeline.
My insight that if the Lord does not return in 2026, the next possible windows would be 2031 or 2032, suggests a structured approach to prophetic fulfillment. This aligns with the biblical precedent that appointed times are not random but divinely orchestrated.
Interestingly, the Feast of Trumpets has long been associated with the “last trumpet” mentioned in 1 Corinthians 15:52 and 1 Thessalonians 4:16, reinforcing its connection to the rapture. The Day of Atonement, which follows, is often linked to judgment and national repentance, fitting the broader eschatological framework.
to be cont….