Reading Reflection: Jesus and the Future
An academic reflection on a book examining Jesus's teachings about the future, exploring the Olivet discourse and partial preterist interpretation.
Book Summary
Jesus and the Future by Andreas J. Köstenberger, Alexander E. Stewart, and Apollo Makara is an examination of all of Jesus's statements, as recorded in the gospel accounts. It is arranged into two parts.
Part One
Part one features and inductive bible study of the Olivet discourse, using each of the synoptic gospels in parallel.
Chapter one remind us sets the context of the Olivet discourse as immediately following Jesus and the disciple's visit to the temple on the Tuesday of Passion week. The authors give us the historical context of the temple and its significance in the religious life of the first century Jews, as well as the cultural significance as a religious site.
The authors then focus on Jesus's discourse as a response to the disciples' questions regarding Jesus's statement about the destruction of the temple. Namely, that he was answering the disciples' two-fold question about 1) the timing of the destruction of the temple, and 2) the timing of his final return to set up the kingdom. They state that the key interpretive question is discerning when he is answering which question in the discourse. They show how the synoptic gospels work together to bring clarity to Jesus's statements, especially with regard to the "abomination of desolation" mentioned in Matthew and Mark, which Luke makes explicit as armies surrounding Jerusalem.
The authors assert that Jesus clearly understands the timing of the destruction of the temple to be near future (citing his statements regarding "this generation shall not pass away until all these things come to pass…"), and the his second return to fully establish his kingdom to be a) far future, b) occurring at an unknowable time, c) happening suddenly and unexpectedly, and d) unmistakable and visible to the entire world.
The authors summarize their understanding this way: Mark 13:5-23 (and its parallels in Matthew and Luke) refer to the cataclysmic event of the destruction of Jerusalem and the temple by Rome in 70 AD. Mark 13:24-27 refers to the still-future second coming of Jesus. Mark 13:28-31 is a parable about the destruction of the temple, and concludes that topic. Mark 13:32-37 is a parable about the second coming and concludes that topic.
The authors then call upon preterists to consider seriously Jesus's references to cosmic upheaval and statements about his second return as self-evidently still-future events.
They also call upon futurists to take seriously (indeed, literally) Jesus's statements about "this generation will not pass away…", and to consider that Jesus was directly answering, not dodging or ignoring, the disciples' questions about the destruction of the temple they had just visited. That he was telling them clearly that the temple would be destroyed in the near future, and that they'd see recognizable signs of its happening, and so could flee the city (as indeed the early Christians did, to Pella of Perea).
Part Two
Part two examines the rest of the synoptic gospels for Jesus's statements about end-times / future events. Finally it examines John's Gospel account for his record of Jesus's statements on the end times. The authors recognize four main themes in Jesus's other teachings on the future: a) persecution of his followers, b) judgement on "this generation", c) the return of the son of man "in power", and d) future resurrection, judgment, eternal reward, and punishment.
The authors state that a primary outcome of the sum of this teaching is a call for perseverance and hope for believers. Recognizing the reality of persecution, even up to physical death for many, but that death is not the end, that there is future judgment and future reward or punishment for all mankind. Jesus taught us to take an eternal perspective, to take heart, as members of an already/not yet heavenly kingdom. The reality of a still-future, imminent, surprising, but absolutely unmistakable return "in power" to fully establish this kingdom is a call to readiness and watchfulness - not to attempt to guess the timing and details of the second coming - but to faithful obedience and living in the meantime, with a constant expectation that "any minute now" - Christ could return.
The authors also take a moment to deal with some "glaring omissions" - things Jesus doesn't mention in any of his teachings on the end times - that are very popular among prevalent evangelical end-times views today. He mentions nothing about the rebuilding of the physical temple, a personal anti-Christ, a "rapture", a seven-year tribulation period, a millenial reign followed by other events, or the restoration of ethnic/national Israel. That these prevalent features of contemporary, popular eschatology are absent from The Lord's extensive teachings on the matter, ought to cause us to pause and reflect on the accuracy of our understanding.
Finally, the authors recognize that there are other texts in the scriptures regarding the end times. They assert, however, that Jesus's teachings on the matter should serve as the foundation and frame through which we evaluate all the other texts.
Evaluation
Overall, I found the authors arguments very persuasive. Their careful treatment of the text, letting Jesus's words speak for themselves, and their examination of the events of history leading up to and immediately following those statements, without concern for preserving a particular theological framework give me a great degree of confidence in their treatment. Some other comments with regard to their specific assertions follow.
The authors assert that the olivet discourse occurs in the context of their temple visit, Jesus's statement about the destruction of the temple, and the disciples subsequent questions. This is manifestly the case. Most commentary I have heard from futurist positions ignore this context, and deal with the Olivet discourse in isolation.
The authors recognize two parts of the disciples' question to Jesus: 1) When will these things take place? and 2) What will be the sign of your coming and the end of the age? They state that the key interpretive question is to discern when he is answering which, and that this can be a very confusing thing to try to do when examining a single passage in isolation (e.g., only reading Matthew), but that viewing the synoptic texts in parallel bring clarity. In doing so, they observe a fuller picture of that teaching, recorded differently by each gospel writer, and when putting the pieces together, you can observe transitional statements and other cues Jesus gives as to when he is talking about which. This is the classic practice of "letting scripture interpret scripture", especially in difficult passages. I have not seen this done before with the Olivet discourse, and found it very enlightening.
While the authors recognize that there are other passages that speak of the end times, the assert that Jesus's teaching provide a frame and a foundation for understanding. This is particularly true of the concept of "the tribulation", which they argue is the time starting with Jesus first coming, through his second coming. They observe this by noticing the primary application thrust of Jesus's teaching on the end times: perseverance through persecution, and a focus on the second coming, and eternal judgement, reward, and punishment. This emphasis unlocks not only Jesus's statements on the end times, but also the primary purpose of John in Revelation: persevere and receive the crown.
Personal Application
I will be able to immediately apply this book in my life and ministry on two fronts. First, as a church leadership team, we are undertaking a study of eschatology. This book happens to overlap between this course and that study. It will become a recommended reading resource for our congregation to help understand the interpretive assumptions of the partial preterist perspective. Second, we are in the middle of a preaching series through Luke. The teaching team will be encouraged to become familiar with this material in their preparation for the Olivet discourse, and other relevant passages where Jesus makes comments on the future.
Additionally, I have leaned toward the partial-preterist position, having been convinced in my personal study of the text that many of Jesus's statements about the destruction of Jerusalem make best sense in light of Rome in 70 AD. This book has helped show me a more in-depth hermeneutic basis for doing so. It takes the text seriously and deals with it in-depth. Reading this made me realize that I have not read any material from a futurist or preterist perspective that deals with the text so carefully. Finding such material, to the degree it exists, will be a next step for me.
Finally, for myself, I am encouraged to keep going in the faith. To prepare myself to hold fast, even in the light of persecution (however light) I might receive for my following of Christ. That no matter what trials come in this time of tribulation, and even if tribulation intensifies in the end-ofthe-end-times, Jesus's teaching on the last days is as relevant and life-giving to me as it has been to the church for the last two thousand years, and will be to the church for the next thousand, if the Lord tarries.
(This article was originally written in December 2021 for my coursework at Midwestern Baptist Theological Seminary)