Our text today for the sermon is taken from Matthew chapter 24 as we continue in our series. Matthew chapter 24 and we'll be reading verses 29 through 31. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the star shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. and he shall send his angels with the great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to the other. In the previous sermon we considered one of the foundational passages outside of the book of Revelation to which full preterists will turn in seeking to prop up their untenable and heretical position. Namely, that passage in Matthew chapters 24 through 25. You'll recall that the full Preterist interprets all of the events prophesied in Matthew chapters 24 through 25 as fulfilled by the year 70 AD. However, it was demonstrated that there are actually two distinct time periods, not just one as alleged by the full Preterists, to which Christ directs his prophecy in Matthew chapter 24. First, the first prophesied event is the destruction of Jerusalem and the temple in 70 AD. We looked at that more closely last Lord's Day in the previous sermon. And I would encourage you, if you're just listening to this sermon and have not heard the previous sermon, that it might be very helpful to you to pick up the context by listening to that sermon as well. But the second prophesied event that we find in Matthew 24 and in Matthew 25 is the bodily visible second coming of Christ at the end of the world. Most, if not all, historicists will agree that these two events form the main prophecies of Christ in Matthew 24-25. The primary disagreement that one will find among historicists, among whom I count myself as a post-millennial historicist, is precisely where to draw the line in Matthew 24 between what prophetically relates to the destruction of Jerusalem in 70 AD and what prophetically relates to Christ's second coming at the end of the world. As I indicated in the previous sermon, some draw a solid line beginning with verse 29 where it says, as we just read, immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken etc. so that the verses, according to this first position, so that the verses prior to verse 29 prophesy events related to the destruction of Jerusalem in 70 AD and the verses beginning with verse 29 and following prophesy events related to the bodily visible second coming of Christ at the end of the world. And incidentally, let me pause and just say, I think that because I will be using terms like verse 29 and other verses without actually reading them, I think it would be very helpful for you to have your Bibles opened up to this passage so that when I just casually mention a verse without quoting it, you'll be able to just let your eyes fall down to that verse and see what it is I'm talking about. Others in the historicist camp draw a solid line beginning with verse 36 where it says, but of that day and hour knoweth no man, no, not the angels of heaven, but my father only, etc. So that the verses prior to verse 36 according to this position of historicists prophesy events related to the destruction of Jerusalem in 70 AD which would include even today's text that I read earlier in Matthew 24 verses 29-31 and the verses beginning with verse 36 and following prophesy events related to the bodily visible second coming of Christ at the end of the world In the sermon this Lord's Day, we shall, by God's grace, be addressing that particular interpretive question. That's where our focus will be today. In carefully examining the biblical arguments of historicists who draw a solid line, in one of these two places just mentioned in Matthew 24, either before verse 29 or before verse 36, One will find sound interpreters from both sides of this question presenting strong arguments to support their position for where to draw that line. Now I believe that a merging, if you will, of the two positions actually brings us closest to the truth. of the matter. Let me explain. Rather than drawing a solid line or a high impenetrable wall that strictly separates the prophesied events of the destruction of Jerusalem in 70 AD from the second coming of Christ at the end of the world beginning with verse 29, which is the first position mentioned, or drawing a solid line or a high impenetrable wall that strictly separates the prophesied events of the destruction of Jerusalem in 70 AD from the second coming of Christ at the end of the world beginning with verse 36, which is the second position mentioned, I submit that a broken line be drawn that allows continuity beginning with verse 29 and a broken line be drawn that allows continuity beginning with verse 36 so that we understand that verses 29 through 31 have a relationship both to what goes before it, namely the destruction of Jerusalem in 70 AD, and also a relationship to what follows it, namely the bodily visible second coming of Christ at the end of the world. In so doing, I submit that verses 29 through 31 prophetically relate in a primary sense to the destruction of Jerusalem in 70 AD but prophetically relate in an ultimate sense to the bodily visible second coming of Christ at the end of the world or another way of saying the same thing Matthew 24 verses 29 through 31 as related to the destruction of Jerusalem in 70 AD also bears a typological relationship to the ultimate fulfillment of these events at the bodily, visible second coming of Christ at the end of the world. Thus I submit, dear ones, that the interpretive solution to verses 29-31 is not an either or solution that is verses 29-31 either prophesy events related to the destruction of Jerusalem in 70 AD exclusively or to the second coming of Christ at the end of the world exclusively but rather I submit that the interpretive key that unlocks the door to accurately understanding Matthew 24 verses 29-31 is a both and solution. That is verses 29-31 both prophesy events related to the destruction of Jerusalem in 70 AD and to events related to the bodily, visible, second coming of Christ at the end of the world. This is not a novel view, but one embraced by other post-millennial historicists as well, as we shall see. Let us now consider the main points for the sermon this Lord's Day. I've been giving you just a brief overview of where I'm going Now let's look at the body of the sermon. And the first main point is this, an important interpretive principle examined. An important interpretive principle examined. And the second main point, the application of that interpretive principle to Matthew 24 verses 29 through 31. So, the first main point. An important interpretive principle examined. That important interpretive principle relates to biblical types. That is, biblical typology. Now, what is a scriptural type? First, a scriptural type is an outward expression or representation of a greater more significant truth. For example, Adam is a type of Christ in that Adam points to one namely Christ who stood as a greater covenant head for man. Adam as the first man failed to keep the covenant of works and in so doing plunged not only himself but all his posterity by ordinary generation into sin and death. Christ on the other hand as the second man according to 1st Corinthians 1547 and as the last Adam according to 1st Corinthians 1545 fulfilled all righteousness as the covenant head for his elect posterity which the first Adam failed to do for his posterity. And Christ saves his elect posterity by means of the covenant of grace. So that's the first idea conveyed in what a biblical type is. It's a scriptural, it's an outward representation of a greater, more significant truth. Secondly, a scriptural type is always predictive. of a greater, more significant truth and therefore more fully realized in the future. For example, the sacrifices of the Old Testament were typical and therefore pointed to the future. to the one final sacrifice of Jesus Christ which ended all such Old Testament sacrifices according to Hebrews 10.1. The learned Patrick Fairbairn notes these very distinctive qualities about biblical types when he states quote every type was so far a prophecy that under the form of sensible things, that is things that can be sensed, material objects, and by means of present outward relations, it gave a promise of other things to come, corresponding in design, but higher and better in kind. Scriptural types may be found in persons. For example, David is a type of Christ, the greater David. Scriptural types may be found in places. For example, the land of Canaan is a type of heaven. Scriptural types may be found in things. For example, the temple is a type of the Church of Jesus Christ. And scriptural types may be found in events. For example, historical judgments in the Old Testament that are called the Day of the Lord are types of the final and ultimate Day of the Lord when the Lord Jesus Christ will come again bodily and visibly to bless his people and to judge the world. Turn with me to two historical judgments upon nations in the Old Testament from a number of possible examples that might have been chosen. I've selected two. And these historical judgments in the Old Testament are identified as the day of the Lord and yet I submit that each prophesied day of the Lord that had a near fulfillment in the Old Testament pointed typologically to a greater fulfillment of the day of the Lord at the last day when Christ will come again bodily and visibly to bless his people and to judge his enemies. The first passage in the Old Testament that mentions the day of the Lord, and as I said there are many that could be selected, but in the interest of time let's just look at two of these. Isaiah chapter 13. Isaiah chapter 13. is a chapter which prophesies God's judgment that would be brought against Babylon. In verse 1, the burden of Babylon which Isaiah the son of Amoz did see. This judgment is brought against Babylon, a historical judgment as we shall see brought against Babylon. But notice in verse 6 what the Lord says concerning this historical judgment to be brought upon that nation of Babylon. Hall ye, for the day of the Lord is at hand. It shall come as a destruction from the Almighty. Notice in verse 9 likewise, Behold the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate. and he shall destroy the sinners thereof out of it." But again, this is not in the immediate context referring to that which is distant, but something that is nearer. For we read in verses 17 through 19 of the same chapter who it is that God would use in this historic day of the Lord to bring judgment against Babylon. The Lord says through Isaiah, Behold I will stir up the Medes, that is the Medes and the Persians, against them, against Babylon, which shall not regard silver and as for gold they shall not delight in. You can't buy them off, you can't pay them off, is what the Lord is saying. They don't care about that, they're going to destroy you. Babylon, verse 18, Their bows also shall dash the young men to pieces, and they shall have no pity on the fruit of the womb. Their eyes shall not spare children. Verse 19, And Babylon, the glory of kingdoms, the beauty of the Chaldees, Excellency, shall be as when God overthrew Sodom and Gomorrah. And so here we find historically a day of the Lord where judgment was brought upon a wicked nation. But as I will demonstrate in a moment or two here, I believe that is a typological prophecy and fulfillment that is near, that ultimately points to the day of the Lord at the end of the world, at the second coming of the Lord Jesus Christ. One other Old Testament passage is Ezekiel chapter 30. Ezekiel chapter 30. There we read, For the day is near, even the day of the Lord is near, a cloudy day. It shall be the time of the heathen. And who is this day of the Lord to be brought against? Well, it's mentioned in the next few verses, the nations, Egypt, Ethiopia, Lydia, Lydia, Chubb in verse five. These are the nations that will receive God's judgment. And who by whom will this judgment be brought as far as human agency? what we see in verse 10. Thus saith the Lord God, I will also make the multitude of Egypt to cease by the hand of Nebuchadnezzar king of Babylon which is Nebuchadnezzar but nevertheless here is again a historical day of the Lord which I submit to you once again is given typologically by way of prophecy and fulfillment ultimately pointing to that final day of the Lord. Now note, moving from the historical days of the Lord mentioned in the Old Testament, note now that the day of the Lord ultimately points to a universal judgment, not just a judgment upon a nation or upon a few nations, but that ultimate day of the Lord is one of universal, worldwide judgment that will happen at Christ's sudden coming at the end of the world when he shall come as a thief in the night. In 1 Thessalonians 5, verse 2, we read of that day of the Lord that is yet to come at the second coming of Christ. 1 Thessalonians 5. 2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. Likewise, we read in 2 Peter chapter 3 of that final day of the Lord. 2 Peter 3.10 But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat. The earth also and the works that are therein shall be burned up. Thus dear ones, by this brief study we learn that prophesied events to be fulfilled in the near future may also be typological of a greater and ultimate fulfillment in the distant future and likewise when we understand and apply this interpretive key of typological events to the prophesied events in Matthew chapter 24 verses 29 I submit we find that there was a near typological fulfillment in the destruction of Jerusalem in 70 AD that pointed to a greater, more glorious, ultimate fulfillment at the bodily visible second coming of Christ at the end of the world. As I stated earlier, various post-millennial historicists have likewise understood Christ's prophecy in Matthew 24 verses 29 through 31 as typologically fulfilled in the figurative coming of Christ. When we talk about a figurative coming, Please don't understand that by that I mean an imaginary coming or a pretended coming. A figurative coming of Christ is a very real coming. It's just simply not a bodily coming of Christ. Wherein we see typologically fulfilled in the figurative coming of Christ to bring judgment upon Jerusalem in 70 AD, but ultimately fulfilled in the bodily visible second coming of Christ at the end of the world. And I cite the following three eminent post-millennial historicists as representative of others who hold the same position. First of all, George Faber was author of dissertation on the prophecies that have been fulfilled, written in 1811. Also, he wrote the Sacred Calendar of Prophecy in 1828. Mr. Faber is quite clear on the typological fulfillment of these prophecies of Christ, pointing to an ultimate fulfillment at the bodily visible second coming of Christ at the end of the world. He says, quote, in short, the literal future judgment both of the quick and of the dead and the literal second advent of Christ with the clouds of heaven which again goes back to Matthew 2430, are poetically though appropriately used as a type or symbol or hieroglyphic of any eminent judgment inflicted here below upon any impious nation or community through the instrumentality of those secondary causes which God may be pleased to call into effective action. Secondly, David Brown was author of Christ's Second Coming, Will It Be Premillennial? written in 1849. Mr. Brown likewise defends this view in the following words, that these words and he's referring to the words found in Matthew 24 verses 29-31 that these words point ultimately to the personal advent of Christ and the final judgment I have not the least doubt. But the first question ought to be what is the direct and primary sense of the prophecy? Those who have not directed their attention to prophetic language will be startled if I answer. The coming of the Lord here announced is His coming in judgment against Jerusalem. And thirdly, Patrick Fairbairn was author of the Interpretation of Prophecy written in 1865. Mr. Fairbairn uses very strong language for the typological fulfillment of these prophecies of Christ in pointing ultimately to the bodily visible second coming of Christ at the end of the world. He says, quote, and in Matthew 24, it is impossible, he says, impossible altogether to separate between the immediate, that is, the figurative coming of Christ and judgment upon Jerusalem, and the final coming, that is, at the end of the world. To a certain extent, Mr. Fairbairn says, the two are intermingled together and the one is contemplated as the type and presage of the other. Now, having demonstrated, dear ones, from God's word that the Holy Spirit himself has given us the interpretive key of typological prophecy and fulfillment, as we noted from the day of the Lord, just that one example, there are many other prophetic examples that we might use from the Old Testament to an ultimate fulfillment. the ones we did use. We've demonstrated that that is the case by the Old Testament passages cited. And having given the testimony of some notable and representative post-millennial historicists who likewise maintain the same interpretive key in understanding Matthew chapter 24 verses 29 through 31, let us now consider briefly our text seeking to apply this interpretive key of typological prophecy and fulfillment to Christ's words. And so we come to the second and last main point, the application of that interpretive principle to Matthew 24 verses 29 through 31. Well let us first examine, if you will, the contextual reasons for connecting these verses in Matthew 24, verses 29-31 with what precedes it, with the destruction of Jerusalem in 70 AD. What contextual reasons do we have for connecting what Jesus says in Matthew 24, 29-31 with what precedes it, that relates to the destruction of Jerusalem. The first contextual reason is that Matthew 24-29 begins with these words, immediately after the tribulation of those days. Does anything that the Lord has said help us to understand what he means by the tribulation of those days yes indeed for in Matthew 24 21 we find these words for then shall be great tribulation that is great tribulation upon the Jews particularly those besieged within Jerusalem in 70 AD which is why the Lord warns his disciples to flee Jerusalem and Judea and find safety in the surrounding mountains. In Matthew 24 verse 16 and you might want to compare the parallel passage in Luke 21 verses 20 through 24 which clearly relate to the siege laid against Jerusalem leading up to 70 AD. And so I submit that when the Lord says in verse 29, immediately after the tribulation of those days, that ties in with what the Lord said in verse 21, for then shall be great tribulation. But then, as if that's not sufficient, notice what Christ says in verse 22, Matthew 24, 22. And except those days should be shortened. What days? Well, clearly the Lord means those days of great tribulation, except those days of great tribulation be shortened." That's when Christ declares in Matthew 24 29, immediately after the tribulation of those days, we have, I submit, a firm contextual reason for taking the words of the Lord to refer to what he has just said about those days of tribulation that will come in judgment upon Jerusalem, inasmuch as he has not mentioned any other days of tribulation in Matthew 24. But also observe from this first contextual reason how the word immediately likewise connects verses 29-31 with what the Lord has just prophesied a few verses before about the tribulation to fall upon Jerusalem in the years leading up to 70 AD. If what is prophesied to occur, dear ones, in Matthew 24 verses 29-31 is immediately to follow the tribulation upon Jerusalem, then there must be a contextual connection between verses 29 through 31 in the events that befell Jerusalem and the years leading up to and including the year 70 AD. I hope I'm not leaving anybody behind at this point. Again, I know that a lot of information is being presented and I think one of the keys to being able to to keep focused is simply to have your Bibles open and glance over the places that I'm referring to. I think that will keep you alert as we continue through this sermon. The second contextual reason for connecting these verses in Matthew 24 verses 29-31 with the destruction of Jerusalem in 70 AD is evidence from what Christ declares in Matthew 24 verse 34. where the Lord says, Verily I say unto you, This generation shall not pass till all these things be fulfilled. The Lord says that all the events which he has prophesied up to the point in Matthew 24 up to the point in Matthew 24 verse 34 will be fulfilled before that generation that was then living, and Christ uttered this prophecy, should die. In other words, within the ordinary lifespan of the apostles, these prophecies would be fulfilled. Now, dear ones, It seems to me very arbitrary and even unnecessary to make the words of the Lord here to mean, this generation shall not pass till most of the things be fulfilled. For if there was a near typological fulfillment of verses 29-31 by the year 70 AD, there is no reason to take lexical and contextual liberties with the words of our Lord here. And note that Christ states very specifically that it is this generation to which he is speaking that shall not pass away till all these prophesied events prior to verse 34 be fulfilled. Again, we are not left to our vain imagination as to what Christ meant by this generation. For the immediate context likewise helps us to understand these words. Turn with me in your Bibles to the previous chapter, which is all within the same basic time context that the Lord uttered these words. it's not like these were utter days apart but it's all these are events that occurred and were prophesied by the Lord to occur while he was in Jerusalem in verse 23 and as he was leaving Jerusalem and from the Mount of Olives in chapter 24 and so again all within the basic same time frame the Lord uttered these words. And so as we look at Matthew 23 verses 36 through 38 we notice again this phrase, this generation. Notice how the Lord uses it. Verily I say unto you, all these things shall come upon this generation. O Jerusalem, Jerusalem thou that killest the prophets, and stonest them which are sent unto thee? How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings? And ye would not. Verse 38 Behold, your house is left unto you desolate. You see, dear ones, the judgment for all the righteous blood spilled by the Jews particularly the blood of Christ would fall upon this generation says the Lord the generation to which he was speaking and to confirm which generation he was speaking about Christ goes on to prophesy the destruction to fall upon Jerusalem and the temple in verses 37 through 38 of chapter 23 which without controversy occurred in 70 AD when Jerusalem and the temple were made desolate. Thus once again the context I submit requires the words this generation to mean the generation that was living at the time the Lord uttered these prophecies. which means that since verses 29-31 of Matthew 24 were to be fulfilled during the time of that generation that was then living when Christ uttered these prophecies, verses 29-31 are connected and fulfilled typologically in the events related to the destruction of Jerusalem in 70 AD. Well, having examined, having first examined the contextual reasons for connecting these verses, in Matthew 24, verses 29-31, with the destruction of Jerusalem in 70 AD, let us now briefly demonstrate how the words that Christ uses, the phrases that Christ uses in Matthew 24, verses 29-31, and you'll want to follow along your Bibles now, how these prophecies were typologically fulfilled in the events related to the destruction of Jerusalem in 70 AD. First, how were the words of Matthew 24 29 fulfilled typologically when the Lord said, immediately after the tribulation of those days shall the sun be darkened and the moon shall not give her light and the stars shall fall from heaven and the powers of the heavens shall be shaken. Dear ones, when judgment falls upon a nation from God, the Lord uses such figurative language as we find in Matthew 24, 29. He uses such figurative language as the natural light going out, darkness coming over that nation. As a representation and indication, if you would, that he, the Lord God, is turning off the lights of that nation and usually by the agency of another nation. Note a couple examples as representative of others one might find in Scripture. In Isaiah chapter 13, we look at verses 9-10, Isaiah 13 verses 9-10, where again, as we noted earlier, this is a historical prophecy. When we looked at the Day of the Lord, we looked at this particular passage, but this is a historical judgment God brought upon the nation of Babylon by means of the Medes and the Persians. But notice the language that is used in Isaiah chapter 13 verses 9-10. Behold the day of the Lord cometh cruel both with wrath and fierce anger to lay the land desolate and he shall destroy the sinners thereof out of it. Verse 10. For the stars of heaven And the constellations thereof shall not give their light. The sun shall be darkened in his going forth, and the moon shall not cause her light to shine. Now this did not, according to any historical records at all, actually occur. There was not some total eclipse that we know of that occurred at this time. This is figurative language of judgment, of a historical judgment God is bringing upon the nation of Babylon. in turning off the lights of that nation. As we noted before, this is done by the human agency of the Medes and Persians in verses 17 through 19 of the same chapter. And then turn with me to Ezekiel 32. Ezekiel 32 verses 7 through 8. This is a lamentation taken up against Pharaoh king of Egypt according to verse 2 so this is again a historical judgment brought against a nation in the Old Testament namely Egypt in this particular case and there we read in Ezekiel 32 verses 7 through 8 these words and when I shall put thee out I will cover the heaven and make the stars thereof dark I will cover the sun with a cloud and the moon shall not give her light all the bright lights of heaven will I make dark over thee and set darkness upon thy land saith the Lord God and this judgment was brought upon Egypt by human agency of the Babylonians as we see in verse 11 of Ezekiel 32 where it says for thus saith the Lord God, the sword of the king of Babylon shall come upon thee." Thus dear ones, just as the Holy Spirit used such poetic figurative language to describe his judgment that fell upon nations in the Old Testament, so likewise I submit the Lord uses the same language here in Matthew 24 verse 29 to describe his judgment and turning off the national lights of Israel through the agency of the Roman armies. Second, how were the words of Matthew 24 verse 30 fulfilled typologically? Having looked at verse 29 Now, verse 30, how were these words fulfilled typologically when the Lord said, And then shall appear the sign of the Son of Man in heaven, and then shall all the tribes of earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. The scripture, dear ones, uses language of God's coming to earth in clouds even when that coming is a figurative a figurative, remember figurative doesn't mean it's not real it is a real coming of God it's just not simply a bodily coming but we see the same language used in the Lord coming in historical comings to bring judgment upon nations. Consider once again a few examples that are representative of others found in Scripture. And again, I said when he is coming in judgment, but it also we find in Scripture, in the Word of God, that the Lord comes not only to judge his enemies, It uses this figurative language, but it also uses the same figurative language when the Lord comes to rescue and to deliver and to bless His people. To bless His people, He comes. He visits them. When He judges His enemies, He comes. He visits them. In Deuteronomy chapter 30, 3, verses 26 and 27. This is the coming of the Lord in blessing upon his people. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms and he shall thrust out the enemy from before thee and shall say, destroy them." Very clearly the Lord comes riding upon the heavens and the sky, a coming of the Lord in blessing as well as in judgment. Turn with me next to Psalm 18 and note the language views there of the Lord's coming. The context of Psalm 18 is mentioned in the superscription before verse 1 that says, to the chief musician of Psalm of David, the servant of the Lord, who spake unto the Lord the words of this song in the day that the Lord delivered him from the hand of all his enemies. from the hand of Saul, and he said, and then it goes on into verse 1 and following, but notice the language that's used here with regard to the Lord coming and delivering David. Beginning with verse 6, in my distress I called upon the Lord and cried unto my God. He heard my voice out of his temple and my cry came before him, even into his ears." Now notice, "...then the earth shook and trembled. The foundations also of the hills moved and were shaken because he was wroth. There went up a smoke out of his nostrils and fire out of his mouth devoured. Coals were kindled by it. He bowed the heavens also and came down, and darkness was under his feet. And he rode upon a cherub and did fly. Yea, he did fly upon the wings of the wind. He made darkness his secret place. His pavilion round about him were dark waters and thick clouds of the skies. And so the Lord came with the clouds to rescue and deliver David from all his enemies, David says. Certainly not again We shouldn't take those words literally. They're to be understood figuratively. They're to be understood as a way to engender within us hope and to show the awe and the wonder of God who when he comes figuratively, comes really And it uses that kind of language. When He comes to your rescue, dear ones, He comes using the same language. When He comes to deliver you, He comes really, even though it's not bodily. Turn with me to Isaiah chapter 19, verse 1. This is a judgment brought upon Egypt once again and there we read the burden of Egypt. Behold the Lord rideth upon a swift cloud and shall come into Egypt and the idols of Egypt shall be moved at his presence and the heart of Egypt shall melt in the midst of it. We find again that this judgment that is referred to here when it says the Lord comes riding upon a swift cloud. He comes with the clouds of heaven. But this judgment is brought by the king of Assyria upon Egypt. We read in verse 4, and the Egyptians will give over into the hand of a cruel Lord and a fierce king shall rule over them, saith the Lord, the Lord of hosts, and then jumping over to chapter 20 verses 3 and 4, and the Lord said, like as my servant Isaiah hath walked naked barefoot three years for a sign and wonder upon Egypt and upon Ethiopia, so shall the king of Assyria lead away the Egyptian prisoners and the Ethiopians, captives, young and old, naked and barefoot, even with their buttocks uncovered to the shame of Egypt." And so again, the Lord comes riding upon a swift cloud. He comes figuratively in judgment upon the nation of Egypt. Turn with me to the prophet Micah. Micah, and I just have one other passage, many many more could be, but I want to give you a real fair representation of what is cited with regard to God's historical comings in the Old Testament, figurative, non-bodily comings, but very real comings nevertheless. In Micah chapter 1, notice what we read concerning the judgment brought upon Jerusalem and upon Judah and upon Samaria and upon Israel. Hear all ye people, hearken, O earth, and all that therein is, and let the Lord God be witness against you, the Lord from his holy temple. For behold, the Lord cometh forth out of his place, and will come down, notice, and will come down and tread upon the high places of the earth, and the mountains shall be molten under him, and the valleys shall be cleft as wax before the fire, and as the waters that are poured down a steep place." Now, none of that literally happened. But again, that's the figurative language that the Lord uses to show awe and wonder about His judgments. We continue in verse 5, and this is the reason that this judgment is brought against Judah and Israel. For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jerusalem? In other words, the idolatry and covenant breaking that Israel and Judah have introduced has brought God's judgment, God's covenant lawsuit against them. And again, this is a historical judgment because we read in verse 16 of the first chapter that this led to their captivity. That is, Israel, the northern kingdom, went into Assyria, as far as captive, and the southern kingdom of Judah went into Babylon. But, interesting again, the very graphic language that is used in Micah chapter 1. Finally, Habakkuk. Just turn two more books to the back of the Old Testament. Habakkuk, chapter 3. and there we find again the same kind of language and again I think rather than reading this I'll simply refer you to it Habakkuk chapter 3 verses 3-16 and this is likewise a judgment, a historical judgment brought by God upon the Chaldeans, upon the Babylonians as we see in Habakkuk 1-6 for lo I rise up the Chaldeans that bitter and hasty nation. Actually, this is brought against Israel and against Judah by the Chaldeans. God's raising the Chaldeans up, which shall march to the breadth of the land to possess the dwelling places that are not theirs. And so, dear ones, not to unnecessarily belabor the point, but I likewise submit that the prophesied events of Matthew 24 verse 30 that we have been looking at that relate to Christ coming with the clouds can very truly be seen in light of the typological language and fulfillment of prophecy in the Old Testament of historical judgment to apply The language we find in Matthew 2430 is not altogether dissimilar and different from the language we've just read in the Old Testament, but rather very, very similar to the same language. What about the mourning of the tribes of the earth in Matthew 2430? Well, I submit that this speaks of the sorrow as it relates to Israel, the judgment that God brought upon Jerusalem and the destruction of Jerusalem and the destruction of the temple, I submit that this relates to the sorrow of the twelve tribes of the land. When it says the tribes of the earth, the word earth, the same word in Greek can either be translated earth or it can be translated land. And so in this particular case, as it relates to the destruction of Jerusalem, I would submit to you that what's being said here is that there would be this great sorrow that would be evidenced by the 12 tribes of the land of Israel. Thirdly, how were the words of Matthew 24 verse 31 fulfilled typologically when the Lord said, and he shall send his angels with a great sound of a trumpet and they shall gather together his elect from the four winds from one end of heaven to another. Well this verse I submit has a typological fulfillment after the destruction of Jerusalem and the Lord sending forth his angels or his messengers. Whether earthly ministers, earthly ministers are called angels in the letters to the churches of Revelation, Revelation chapters 2-3 to the angel of this church, the angel that's referring to the minister, the minister of that particular church. So, when it says that here, that he shall send his angels, that can, I believe, refer to earthly ministers, earthly messengers, or it can refer to heavenly angels, who, according to Hebrews 1.14, heavenly angels it says, are ministering spirits sent forth to minister for them who shall be heirs of salvation. So whether it refers to human messengers, ministers, or whether it refers to heavenly messengers, angels, both certainly can be seen in the Lord sending forth these messengers to gather his elect into the church from the four winds or four corners of the earth. The four winds simply refer to the four corners of the earth as we see in Zechariah 2.6. What about the great sound of a trumpet? Again, I submit that this is used figuratively. It doesn't mean it's not really figurative. It doesn't mean unreal, pretended, imaginary. But it is, I submit to you, a figurative use again in Scripture to refer to the assembling of God's people that are scattered abroad. For example, we find a figurative use of a great trumpet in Isaiah 27-13 where God sounds a great trumpet to his people who have been sent into Assyria, Assyrian captivity, to assemble them and call them back out of captivity. That wasn't, again, that great trumpet in Isaiah 27, 13 wasn't a literal sounding of a trumpet, at least I don't believe that it was, but it is rather, again, a prophetic use of figurative language. and so I submit it may likewise be used figuratively here in Matthew 24 31 to refer to the gathering of God's elect into the church of Christ by means of his messengers in proclaiming the gospel of salvation and once again I submit that these prophesied events had a typological fulfillment in the near events related to the destruction of Jerusalem in 70 AD But that doesn't mean they don't have an ultimate fulfillment. It doesn't mean that the tithes don't point forward to an ultimate fulfillment, to Christ's second coming at the end of the world, for they do. We've noted how Matthew 24 verses 29 through 31 is connected with the prophesied events related to the destruction of Jerusalem and is typologically fulfilled in the events leading up to the year 70 AD, but now I would have you note how Matthew 24 verses 29-31 is connected with the prophesied events related to the bodily visible second coming of Christ at the end of the world. The words of the Lord in Matthew 24 verse 36 that verse begins, but of that day what day? I submit to you that is the day of the Lord's second coming as we discussed in the previous sermon. But of that day, that verse, Matthew 24-36, contextually, I submit to you, reaches back to Matthew 24-3 which answers the second question of the disciples related to Christ's second coming at the end of the world and it also, I submit to you, reaches back to Matthew 24 30 where it speaks of the coming of the Lord with the clouds that they will see the sign of his coming in the heavens so that Matthew 24 36 but of that day reaches back to Matthew 24-30 to that typological coming of the Lord that was fulfilled to show a greater fulfillment at the second coming of the Lord Jesus Christ. For we note the ultimate fulfillment of these typological prophecies in Matthew 24 verses 29-31 in the language used by the Holy Spirit Himself to refer to those events that shall come upon the whole world at Christ's bodily visible second coming. For example, notice the words in Matthew chapter 25 verses 31 through 32 of this coming of the Lord, which I believe is the second coming of the Lord at the end of the world. In verse 31, when the Son of Man shall come in his glory and all the holy angels with him, then shall he sit upon the throne of his glory and before him shall be gathered all nations and he shall separate them one from another as a shepherd divided his sheep from the goats. Very clearly here, dear ones, we see a coming of the Lord in great power and glory the Lord sitting upon his thrones, his angels coming with him. But in this particular case, it's not a judgment that he brings upon Israel, it's not a judgment that he brings upon a particular nation or a few nations, but this is a judgment at the end of the world, a worldwide judgment upon all nations. In verse 32, and before him shall be gathered all nations. This is his second coming. and I submit to you that in Matthew 24 verse 30 that typological fulfillment points forward to this particular event, the second coming of Christ. Likewise in First Thessalonians chapter 4 verses 16 through 17 we see and read these words, for the Lord himself shall descend from heaven with a shout, with a voice of the archangel, and with the trump of God, and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with the Lord in the clouds to meet the Lord in the air, and so shall we ever be with the Lord." Again, this is the event, the second coming of Christ. His bodily visible second coming at the end of the world. This is the event to which Matthew 24 30 ultimately points. And then you might want to also note 2 Thessalonians chapter 1 verses 7 through 10 as another place that indicates the ultimate fulfillment embodied in Christ's second coming with his angels. And likewise, in 2 Peter 3.10, which speaks of Christ's second coming, when the world, the heavens will be dissolved and the firmament will melt. Where all of those heavenly signs that are mentioned back in Matthew 24, verse 29, about the darkening of the sun, the moon, have their ultimate fulfillment in what God does to the heavens when Christ returns bodily and visibly at the end of the world. Dear ones, I hope in conclusion, I hope you can appreciate the fact that understanding Christ's prophecy here In Matthew 24 verses 29 through 31, as typologically fulfilled in the destruction of Jerusalem, only heightens and magnifies, it doesn't diminish at all. It only heightens and magnifies the ultimate fulfillment at Christ's second coming to which the type points. Beloved, I would have you remember that the Lord is said to come when the Spirit of God comes to minister to his people in John 16-7. There we read these words, the Lord's words of comfort to his disciples, nevertheless I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you. I will send him unto you. And so the Lord comes unto us by way of his Spirit, by way of sending the Holy Spirit to bless us, to encourage us. Likewise, we see that the Lord comes In another instance, when he causes a woman to conceive a child, in 1 Samuel 2.21, there it says that the Lord visited Hannah. He came unto her. It wasn't a bodily coming, but he visited her. He very really came to Hannah so that she conceived. also speaks of Him coming when He tries our faith by various circumstances. Whatever you're going through by way of trials and tribulations, dear ones, you need to understand the Lord is visiting you. The Lord is coming unto you. He's not aloof. He's not in some far distant place isolated from you. He has come unto you. as we read in Psalm 17.3. David prays, Thou hast proved mine heart. Thou hast visited me in the night. Thou hast tried me and shalt find nothing. I am purposed that my mouth shall not transgress. Dear ones, the Lord comes unto you when he provides for your needs, whatever your needs may be. Whether it's of a material nature or the spiritual nature, of grace you need, of a job, of health, of protection, of wisdom or confidence, of faith, of hope, the Lord comes unto you. Just as he comes to all his creation as we see in Psalm 65 9 Psalm 65 9 where we read these words thou visitest the earth and waterest it thou greatly enrichest it with the river of God which is full of water thou preparest them corn when thou hast so provided for it Dear ones, the Lord is very intimately involved in your life. If he comes to water the earth, to feed the animals, to provide for them, how much more? He comes and rides upon the heavens to visit and come to your aid in the needs that you have. And he comes in Revelation 3.20. The Lord Jesus says, Behold, I stand at the door and knock. If any man hear my voice and open the door, I will come in to him and suck with him and he with me. The Lord comes both to convert to himself as well as those who are converted to bring them into that blessed fellowship with himself by way of his ordinances. He comes. Every time we gather to hear the Word of God, the Lord comes. He walks in our midst according to Revelation chapter 1. The Lord Jesus Christ walks in the midst of the churches. He observes. He comes. And so when we worship Him, yes, we worship a God whose throne is in heaven, but we worship a Lord who has come near unto us. Beloved, these figurative spiritual comings, as I said, are very, very real comings. Though they may not be bodily comings, they are very, very real. They're not imaginary. They're not pretended comings. And they are intended for two purposes. These figurative spiritual comings of the Lord are intended to remind us, dear ones, first of all, how near the Lord presently is to you, His people, to you who are His creation. He rides, as we said, Deuteronomy 30 to 26, He rides upon the clouds to your defense and help. Nothing, beloved, can restrain Him or prevent Him from coming to your aid he'll not be a second too late. If there is a delay, it is not due to his slowness, it is not due to his lack of love, or his lack of mercy, or to his lack of wisdom, or to his lack of power, but he delays for your benefit. that you may all the more look for, seek, and anticipate your beloved Savior that your heart might grow fonder in desiring that He come in His gracious presence to bless and to meet your needs. And finally, These figurative spiritual blessings of the Lord are intended to turn the eye of hope to the blessed appearing of the Lord Jesus Christ when all blessing will be released, unfettered, unchained. All blessing will be released from the heavens upon his people, kind of like those balloons that are in the rafters of a political convention are released and all those balloons fall upon the heads of the people in that room so at the second coming of Christ all heaven's blessings will be falling upon you his people and that dear ones is what these spiritual figurative comings of the Lord point to when Christ will come in all glory to bless his people nothing of blessing will be on that glorious day withheld from you, the children of God, and likewise nothing of wrath will be on that glorious day withheld from all his enemies. May these typological comings of Christ and of God in the scripture and in the events of the world, may we see more and more that the oil spill. God has come. He has visited the world. The natural calamities that occur, the earthquakes, the floods, the hurricanes, the tornadoes, the Lord has come. He is not far removed. He has come and has visited this nation. May we see in all the events of the world the wars, 9-11, all of these events continually pointing us to that ever greater coming of the Lord at the end of the world. Amen. Let us stand in prayer. Our Heavenly Father, O Lord, The preaching of thy word may at times be long, and though, Lord, as to our earthly bodies we may grow weary, we pray that our souls may be refreshed, that thou would help us, O Lord, to feed upon thy word this day. Lord, for our souls need thee. Come, visit us, O Lord, with thy great blessing. Show to us our sin. Reveal to us afresh, Lord, our need of Christ. Draw us, our God, and restore us into fellowship with Thee. Grant us every grace we need to live a holy life before Thee. Grant us every earthly blessing as Thou dost come, O Lord, that we need to live a godly and holy life before Thee. We ask our Father that thou would encourage thy people today, that we, O Lord, would long for thy presence and look forward to that great and glorious day where all of those typological comings of the Lord will be ultimately fulfilled, gloriously fulfilled. In Jesus' name, amen. Still Waters Revival Books is now located at PuritanDownloads.com. It's your worldwide online Reformation home for the very best in free and discounted classic and contemporary Puritan and Reformed books, mp3s, and videos. For much more information on the Puritans and Reformers, including the best free and discounted classic and contemporary books, MP3s, digital downloads and videos, please visit Stillwaters Revival Books at PuritanDownloads.com Stillwaters Revival Books also publishes the Puritan Hard Drive, the most powerful and practical Christian study tool ever produced. 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