Judgment: Wrath of the Lamb

by Brian Godawa

  “Well, the writer was writing within the generation that Jesus said would see the destruction of the temple. The temple had not yet been destroyed. Hebrews 8 says that they were in a time period of change between covenants and that change had not yet been fully or historically consummated. That first century generation was in the transition period between ages or covenants. So, what would be the event that would embody the theological claim that the old covenant was obsolete and the new covenant had replaced it? The destruction of the symbol of the old covenant, the temple! The old covenant would not be obsolete until its symbolic incarnation, the temple, was made desolate.”

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  Wrath come upon the first century Jews described as “utmost” or “forever” or “Completely”:

  1 Thessalonians 2:14–16 (NASB95)

  14 For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15 who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, 16 hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost. (NOTES ON THE TEXT in LOGOS Bible Software: or “forever,” “completely”)

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  The first century Jews filled up the measure of their sins just like the Amorites:

  1 Thessalonians 2:14–16 (NASB95)

  14 For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15 who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, 16 hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.

  Matthew 23:29–32

  29 “Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, 30 saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ 31 Thus you witness against yourselves that you are sons of those who murdered the prophets. 32 Fill up, then, the measure of your fathers.

  Genesis 15:16

  16 And they shall come back here in the fourth generation, for the iniquity of the Amorites is not yet complete.”

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  Daniel 7 and the coming of the Son of Man up to the Ancient of Days:

  “There is a third cloud motif in Scripture. The reference is found in Daniel 7:13–14, the passage that Jesus quotes in Matthew 24:30. Notice that the coming of the Son of Man in Daniel 7 is not down but up! The Son of Man, Jesus, comes up “with the clouds of heaven” to “the Ancient of Days and was presented before Him.”

  “In Daniel’s vision, coming on the clouds means that the Son of Man was coming onstage, into the scene. It is not a coming toward Daniel or toward earth, but a coming seen from the standpoint of God, since Daniel uses three verbs that all indicate this: “coming … approached … was led to” the Ancient of Days. This is no picture of the Second Coming, because the Son of man is going the wrong way for that. His face is turned, not toward earth, but toward God. His goal is not to receive His saints, but to receive His kingdom (Cf. 1 Peter 3:22; Luke 19:12; Acts 2:32–36; 3:22; 5:31; Col. 3:1; Rev. 3:21.).

  “Jesus had Daniel 7 in mind as He described His enthronement: “The key verse in Daniel 7:13 that predicts the triumph of the Son of Man represents Him as coming into the presence of the Ancient of Days ‘with the clouds of heaven,’ a phrase that is repeated in Matthew 26:64; Mark 14:62; Revelation 14:14. Clouds are much more closely associated with the glory and throne of God than they are connected with the earth.”

  Being familiar with the Hebrew Scriptures, Jesus’ disciples understood the context of His words and grasped their meaning. Jesus spoke against the backdrop of the Old Testament.

  “Our discussion of the meaning of Daniel 7:13 in its Old Testament context led us to the conclusion that its keynote is one of vindication and exaltation to an everlasting dominion, and that the “coming” of verse 13 was a coming to God [the Ancient of Days] to receive power, not a “descent” to earth. When we studied Jesus’ use of these verses, we found that in every case this same theme was the point of the allusion, and, in particular, that nowhere (unless here) was verse 13 [in Dan. 7] interpreted of his coming to earth at the Parousia. In particular, the reference to Mark 14:62, where the wording is clearly parallel to that in the present verse [Mark 13:26], was to Jesus’ imminent vindication and power, with a secondary reference to a manifestation of that power in the near future. Thus, the expectation that Jesus would in fact use Daniel 7:13 in the sense in which it was written is amply confirmed by his actual allusions. He saw in that verse a prediction of his imminent exaltation to an authority which supersedes that of the earthly powers which have set themselves against God.… Jesus is using Daniel 7:13 as a prediction of that authority which he exercised when in AD 70 the Jewish nation and its leaders, who had condemned him, were overthrown, and Jesus was vindicated as the recipient of all power from the Ancient of Days.

  “At His trial, Jesus told Caiaphas the high priest and the Sanhedrin that they would see “the Son of Man sitting at the right hand of power and coming on the clouds of heaven” (Matt. 26:64). When would this take place? “The phrase … ‘from now on’ means exactly what it says …, and refers not to some distant event but to the imminent vindication of Jesus which will shortly be obvious to those who have sat in judgement over him.” What did they “see”? Certainly not an event that was thousands of years in the future. R. T. Wright comments:

  “Jesus is not, then, suggesting that Caiaphas will witness the end of the space-time order. Nor will he look out of the window one day and observe a human figure flying downwards on a cloud. It is absurd to imagine either Jesus, or Mark, or anyone in between, supposing the words to mean that. Caiaphas will witness the strange events which follow Jesus’ crucifixion: the rise of a group of disciples claiming that he has been raised from the dead, and the events which accelerate towards the final clash with Rome, in which, judged according to the time-honoured test, Jesus will be vindicated as a true prophet. In and through it all, Caiaphas will witness events which show that Jesus was not, after all, mistaken in his claim, hitherto implicit, now at last explicit: he is the Messiah, the anointed one, the true representative of the people of Israel, the one in and through whom the covenant God is acting to set up his kingdom.

  “At His ascension, Jesus had come up to the Ancient of Days “with the clouds of heaven” to receive the kingdom from His Father (Mark 16:19; Acts 1:9). Jesus’ reception of the kingdom gave Him possession so that He could do with it as He pleased. He had earlier stated that the kingdom would be “taken away from” those who rejected Him and would “be given to a nation producing the fruit of it” (Matt. 21:43). The church – made up initially of believing Jews and later of believing Gentiles – is described by Peter as a “holy nation” (1 Peter 2:9). It is this “nation” that is in possession of the kingdom by right of transfer. This covenant transfer is confirmed for us at the stoning of Stephen (Acts 7:54–56). Stephen’s murderers objected to being called “stiff-necked and uncircumcised in heart and ears” (7:51). His words of condemnation had put them outside the covenant community because they, too, persecuted and killed the prophets by publicly denouncing the gospel message (7:52).

  “So Stephen saw Him, before his death by stoning (Acts 7:56), and thus prophesied judgment on his murderers, at the very moment when he prayed for their forgiveness. The priesthood stood on trial that day, although the execution of their sentence was yet to come, on that awful day in AD 70 when the priests were cut down at the altar as they steadily continued t
heir sacrifices.

  “The church was persecuted by Jewish opposition for forty years after Jesus’ death, once again confirming what Jesus had prophesied. With the destruction of Jerusalem in A.D. 70, the truth was comprehended by the tribes of Israel (Rev. 1:7). The generation that Jesus said would not pass away until all these things came to pass finally came to understand the implications of their rebellion: Jesus is the one who was given “[D]ominion, Glory and a kingdom, that all the peoples, nations, and men of every language might serve Him” (Dan. 7:14). They were not to look for another (Matt. 24:26).”

  Gary DeMar, Last Days Madness: Obsession of the Modern Church, Fourth revised edition (Powder Springs, GA: American Vision, 1999), 161–164.

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  The Times of the Gentiles: They end in the first century with the destruction of the temple. They began with Daniel’s prophecy of the four Gentile kingdoms that started with Babyon and ended with ancient Rome.

  Luke 21:20–24

  20 “But when you see Jerusalem surrounded by armies, then know that its desolation has come near. 21 Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, 22 for these are days of vengeance, to fulfill all that is written. 23 Alas for women who are pregnant and for those who are nursing infants in those days! For there will be great distress upon the earth and wrath against this people. 24 They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled.

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  This is from: Isaiah 2:2–4.

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  The Gospel had reached the “whole world,” “all the nations” through “all creation,” the “whole cosmos” and “all the earth”:

  Colossians 1:5–6

  … the gospel, 6 which has come to you, as indeed in the whole world it is bearing fruit and increasing…

  The Gospel had reached the “whole world”:

  Romans 1:8

  because your faith is being proclaimed throughout the whole world.

  Same Greek word for “whole world” (Oikoumene) in Matthew 24:14 is used in these passages to means the Roman Empire:

  Luke 2:1 Now it came about in those days that a decree went out from Caesar Augustus, that a census be taken of all the world [Roman empire].

  Acts 11:28

  28 And one of them named Agabus stood up and foretold by the Spirit that there would be a great famine over all the world [Roman empire](this took place in the days of Claudius).

  Acts 24:5

  “[Paul] stirs up riots among all the Jews throughout the world [Roman empire].”

  The Gospel had reached “all the nations”:

  Matthew 28:19

  19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

  1 Timothy 3:16

  16 Great indeed, we confess, is the mystery of godliness: He was manifested in the flesh, vindicated by the Spirit, seen by angels, proclaimed among the nations (ethne), believed on in the world, taken up in glory.

  Romans 16:25–26

  25 Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26 but has now been disclosed and through the prophetic writings has been made known to all nations (ethne)

  2 Timothy 4:17

  17 But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles (ethne) might hear it. So I was rescued from the lion’s mouth.

  The Gospel had been preached through all “creation”:

  Mark 16:15

  15 And he said to them, “Go into all the world and proclaim the gospel to the whole creation.

  Colossians 1:23

  23 if indeed you continue in the faith, stable and steadfast, not shifting from the hope of the gospel that you heard, which has been proclaimed in all creation (ktizo) under heaven, and of which I, Paul, became a minister.

  The Gospel had reached the whole “cosmos”:

  John 17:18

  18 As you sent me into the world, so I have sent them into the world (cosmos).

  Romans 1:8

  8 First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world (cosmos).

  The Gospel had reached “all the earth”:

  Acts 1:8

  8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth (ge).”

  Romans 10:17–18

  So faith comes from hearing, and hearing through the word of Christ. 18 But I ask, have they not heard? Indeed they have, for “Their voice has gone out to all the earth (ge), and their words to the ends of the world.”

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  Cassandra is drawing from: The Greek of Ephesians 2:8 incorporates the entire process of grace, faith and salvation as gift-given.

  Ephesians 2:8

  For by grace you have been saved through faith. And this is not your own doing; it is the gift of God.

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  CHAPTER 29

  This story is taken from: Flavius Josephus, The Wars of the Jews 5.3.3, §109-119.

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  This scene is taken from: Flavius Josephus, The Wars of the Jews 5.3.4-5, §120-128.

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  CHAPTER 30

  Jacob is referring to:

  Hebrews 6:4–8

  4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

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  Matthew 25:44–46.

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  Mark 8:36.

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  CHAPTER 31

  Jesus is seated right now at the right hand of God in heaven reigning over all things:

  Ephesians 1:19–23

  20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.

  1 Peter 3:21–22

  21 Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

  1 Corinthians 15:24–27

  24 Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For “God has put all things in subjection under his feet.”

  Hebrews 2:7–8

  7 You made him for a little while lower than the angels; you have crowned him with glory and honor, 8 putting everything in subjection under his feet.” Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him.

  The thousand year reign of Christ: Revelation 20:1-5.

  The smallest of seeds to the largest of trees: Matthew 13:31-32

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  Cassandra is quoting from:

  Gene
sis 50:20

  20 As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.

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  CHAPTER 32

  The white stones of the catapults:

  Flavius Josephus, The Wars of the Jews 5.6.3, §270-272

  “Now, the stones that were cast were of the weight of a talent, and were carried two furlongs and farther. The blow they gave was no way to be sustained, not only by those that stood first in the way, but by those that were beyond them for a great space. (271) As for the Jews, they at first watched the coming of the stone, for it was of a white color, and could therefore not only be perceived by the great noise it made, but could be seen also before it came by its brightness; (272) accordingly the watchmen that sat upon the towers gave them notice when the engine was let go, and the stone came from it, and cried out aloud in their own country language, “THE SON COMETH:”