The Olivet Discourse and the Destruction of Jerusalem in Prophecy

     Here, Christ calls what was God's Temple till Calvary — the 'House of the Pharisees' thereafter.   Till Calvary, like a signpost, it had pointed people to the Messiah Whom it had foreshadowed.    

     But, with the Pharisees' rejection of the Messiah, the temple 'signpost' would be abandoned by Him at the time of His death.   Thereafter — Christ told the wretched Pharisees — it would be changed into "your House"; and thus be destroyed by the Messiah within that same generation, during the year 70 A.D.3051   Thus: John Calvin; the Dordt Dutch Bible, Matthew Henry, Albert Barnes, and Rudolph Stier. 

     Jesus then assured those Pharisees: "I say to you, that you shall not see Me from now on — until you shall say 'Blessed is He Who comes in the Name of the Lord!'"3052   Those who would then say 'Blessed is He' etc., would be "you" — that is to say, the Pharisees to whom Jesus was then speaking.   Thus John Calvin; Matthew Henry; and Adam Clarke. 

     Calvin comments that these words not at all necessarily imply a future conversion of the Jerusalem Scribes and Pharisees.   These words may very well imply merely the recognition (by unconverted Scribes and Pharisees before and on the final Judgment Day at the end of World History), that Jesus Who comes in the Name of the Lord was — and is — indeed "blessed."    

     This is quite possible.   Yet it would seem from other Scriptures that the words apparently also imply, or at least permit, a future conversion or series of conversions of at least part of the Jerusalem Scribes and Pharisees and/or their descendants — to Christianity.3052 

     It must also be asked when the Pharisees contemporary to Jesus would say: "Blessed is He Who comes in the Name of the Lord!"   They would say it, when they themselves would be condemned.   Thus John Calvin and the Geneva Bible.               For some of them, that would be in 70 A.D.   For all of them — either from Heaven or from Hell — that would also be after the calling of 'the fullness of the Gentiles' (Romans 11:13-25).   Thus Adam Clarke.    

     Indeed, both they and everyone else will again say so — on the Last Day.  Thus the Dordt Dutch Bible and Matthew Henry. 

     Two further questions remain.   First, which coming of the "Blessed" One is here being referred to?   Second, would those who then call Him "Blessed" — then also themselves be 'blessed'? 

     Some opine Christ would thus be called "Blessed" — on Palm Sunday.   But  others suggest the Pharisees would say this — at the destruction of Jerusalem in 70 A.D.   For at that time, Christ came invisibly — with the visible Roman armies — in order to destroy the Pharisees' House in A.D. 70.    

     Yet others believe it refers to the yet-future eschatological entry of the Jews as a Nation into the Christian Church (Romans 11:26-32).   Dr. B.H. Carroll thinks it refers to the invisible coming of the "Blessed" One at the dawn of a Postmillennial Millennium.    

     Still others think this refers to the events at Christ's Final Coming. Thus Matthew Henry and William Hendriksen.   Indeed, we ourselves believe it refers probably to all of these comings. 

     But would those who then call Him "Blessed" — also themselves be 'blessed'?   No — say John Calvin, the Dordt Dutch Bible, and Matthew Henry — here  thinking only of the Pharisees contemporary with Jesus.    

     However, Adam Clarke and Rudolf Stier and Albert Barnes and Marcellus Kik and B.H. Carroll all point out that the descendants of those faithless Scribes and Pharisees contemporary with Jesus — will be "blessed."   For that will occur at the entry of the Nation of ethnic Israel into the Christian Church — after 

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