Handout - Western Christadelphian Bible School

1 Jesus’ comments to the effect that we know neither the day nor the hour of his coming
are all 11 found in the Olivet discourse and apply to the indeterminate period between
his first advent and the first of the three great events set out earlier - in the prophetic
part of the discourse. (In order, the three great events are: the temple desecration - Matt
24:15; the time of trouble - Matt 24:21; and the actual return of the Lord - Matt 24:29,
30.) There are only four verses specifying these three significant events. The record is
terse because the Lord was much more concerned that the disciples be prepared - by
having their lives in order - than that they should have their noses glued to a calendar.
His words were for all who were living, or would live, in the phase of history during
which it is necessary to “watch” for his coming. The message is simple. Since we
know neither the day nor the hour of the Lord’s return then we must remain focused.
But while it’s true that we don’t know when the Lord is coming, it doesn’t at all follow
that the matter is unknowable.
2 Mark 13:32 is one of Jesus’ comments: “But of that day and that hour knoweth no man,
no, not the angels which are in heaven, neither the Son, but the Father.” The
application of this statement must be limited to the circumstances applying at the time,
for it is inconceivable that Jesus still “knows not the day nor the hour”. The Lord’s
“need to know” must have changed when “all power was given him” (for otherwise, all
power was not given him). And if we “watch” properly (and I believe this includes
striving to understand the prophetic record), our currently limited knowledge will
likewise change – when we see the sign that indicates the beginning of the last days.
3 Certainly, “the times and seasons” are in the hands of the Father. But just because the
matter is currently sealed, there’s no reason why the Father shouldn’t reveal it if He
chooses. And this is precisely what He has promised to do: Daniel 12:4, 9 ... “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. ... Go thy way, Daniel, for the words
are shut up and sealed until the time of the end.” So the seals will be removed at the
time of the end (cp Rev 6 – the vision of the 7 seals). See also Daniel 8:6, 17, 19;
10:14; Isa 29:9-18). Habbakuk says (2:3); “... the vision is yet for an appointed time,
but at the end it shall speak, and not lie: though it tarry, wait for it; because it will
surely come, it will not tarry.” Far from teaching that the details of the Lord’s coming
are unknowable, these passages directly teach that they’ll be revealed. But not until
“the end” comes. And the beginning of that “end” will be signalled by the desecration
of a Jewish temple.
4 Remember, too, the well-known comment in Amos 3:7 (“Surely the Lord GOD will do
nothing, but he revealeth his secret unto his servants the prophets”). In that case,
sooner or later, it must be possible to work out the specifics of the prophetic message.
In the meantime, the seals have been loosened to the extent that we are now able to
understand the structure and duration of the important events in relation to each other.
We simply don’t know – yet – when the clock will begin ticking off the countdown.
5 It seems very evident to me that, having given us the key to unlock the prophetic record
(Matthew 24:15-30), the Lord is not likely to immediately, and in the same context, tell
11 Luke 12:40 is in an earlier setting than the Olivet discourse. But it’s in a passage that is so
nearly identical to the corresponding passage in the later discourse (cp Luke 12:39-46
with Matt 24:43-51) that it’s highly probable Luke inserted the later, Olivet, version
between verses 38 and 47 of Luke 12 – as a parenthesis. No doubt he did this because of
the great similarity of the teaching in each context. But having included the passage with
the account of the earlier event, Luke then had no need to include it with his version of the
Olivet discourse (Luke 21), from which it is missing.
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