The Great Trumpet Blast

Watch this blog on this week’s episode of The PRODCAST.

INTRODUCTION

Hello everyone, and welcome back to The PRODCAST. My name is Kendall, and we are back for another episode in our Revelation series, where we began with the Olivet Discourse in Matthew 24. And we are doing that because the Olivet discourse in Matthew's Gospel is sort of like a qualifying marathon you would run before you even think about suiting up for the Boston or the New York City marathon. This is a passage we can cut our teeth on, learn pivotal aspects of eschatology, and prepare ourselves for the rigor that will face us in the book of Revelation, which is the pinnacle of New Testament eschatology. So, as we prepare to face the eschatological equivalent of Mount Everest, we have been getting our footing on a much easier hill to climb in the Olivet Discourse. 

Now, just in case it has not been clear so far, I am a postmillennialist. I believe that Jesus is going to win the world to Himself. I believe that little by little, the true and better Adam will fill the world with worshipers in fulfillment of Genesis 1:28. He will make every family on earth come into His blessings in fulfillment of Genesis 12:3. He will make the nations obedient to Him in fulfillment of Genesis 49:10. He will spread His dominion from sea to sea and from the River to the ends of the earth, as Psalm 72:8 promises. He will bring peace to the nations and establish His rule so comprehensively that war will be no more, as Zechariah 9:10 foretells.

Like the stone in Nebuchadnezzar's dream, His Kingdom began as something small—humble, unassuming, like a mustard seed sown into the ground—but Daniel 2:35 declares that it will grow until it fills the entire earth. The same vision is reaffirmed in Daniel 7:14, where the Son of Man is given dominion over all peoples, nations, and languages, a kingdom that will not pass away, a reign that will not be destroyed. His government, Isaiah 9:7 tells us, will continually increase until peace itself has no end. This means that the trajectory of history is not toward destruction but restoration. Not toward defeat, but victory. The zeal of the Lord of hosts will do this.

This is why Jesus taught us to pray,

"Your kingdom come, Your will be done, on earth as it is in heaven" - Matthew 6:10.

This was not a prayer of futility, as if the world would never submit to His will. It was a battle cry for the advance of the Gospel. And Jesus Himself guarantees its fulfillment. Isaiah 2:2-4 speaks of the latter days when all nations will flow to the mountain of the Lord, eager to learn His ways and walk in His paths. This is the future of the world—not a wasteland of apostasy, but a globe filled with eager disciples, nations beating their swords into plowshares, war being unlearned, and the law of God going forth from Zion to bring justice among the peoples.

And how does this happen? Through the Great Commission. In Matthew 28:18-20, Jesus declared that all authority in heaven and on earth belongs to Him. Not will belong to Him. Not might belong to Him someday. But it does, in full, right now. Therefore, the Church goes forth in His name, discipling nations and teaching them to observe all He has commanded. This is not a mission destined for failure but for world-conquering success. He is with us always until the end of the age, and this age will not end until the task is complete.

This is why Jeremiah 31:34 speaks of a future where every person knows the Lord, from the least to the greatest. This is why John 3:16 does not limit the scope of Christ's love to a select few but declares that God so loved the world. This is why 1 John 2:2 insists that Christ is the propitiation not only for our sins but for the sins of the whole world. The redemption Christ has purchased is global in scale. The process of its application is ongoing.

And what is the result? The glory of the Lord will cover the earth as the waters cover the sea (Habakkuk 2:14). That is total. That is complete. That is a world without rebellion, resistance, or a corner of creation where His presence does not shine in full. The scepter will not depart from Judah, nor the ruler's staff from between His feet, until all the peoples bring Him tribute and render Him their obedience (Genesis 49:10). Before Jesus returns, the Church will no longer be fractured, divided, and war-torn, but will be perfectly one, testifying to the world that the Father has sent the Son (John 17:23).

Psalm 22:27-28 assures us that all the ends of the earth will remember and turn to the Lord. This is not speculation; this is a promise. Every family and nation will worship before Him, for He alone is King and rules over the nations.

These verses give us a great reason to hope and a great reason to believe the evil in our world has an expiration date. The darkness is passing away. The true light is already shining. The Kingdom is growing, and of its increase, there will be no end.

But before this glorious trajectory could be fully realized, a critical moment in redemptive history had to take place—the final judgment of the old covenant world. Just as the birth of a new kingdom required the old one to fall, so did Christ's reign necessitate dismantling the Mosaic system. The Kingdom of Christ could not advance to fill the earth while the sacrificial system, the Levitical priesthood, and the temple cult still stood. The destruction of the old covenant system was not an incidental event in redemptive history; it was a necessary prerequisite for the Kingdom's full manifestation. This is why Jesus speaks so forcefully about the "end of the age" (Matthew 24:3). It was not the end of the world, but the end of the old world, the final severance of the types and shadows that had pointed to Him (Colossians 2:16-17, Hebrews 8:13). Just as the exile of Israel marked the beginning of a new redemptive phase, the fall of Jerusalem marked the final, irreversible transition from the Mosaic age to the age of the Messiah. This is why so much of the New Testament's eschatology is not merely about the distant future but the imminent collapse of Jerusalem, the center of the old covenant world.

In fact, so many assume that eschatology only encompasses those things that are still in the future for us, but that just doesn't account for everything we see in Scripture. Now, I will say that every eschatological passage in the Bible was in the future for someone. But that does not mean that they are in the future for everyone. What do I mean? 

Jesus Himself locks this prophecy into a first-century timeframe when He says,

"Truly I say to you, this generation will not pass away until all these things take place" - Matthew 24:34.

The term "this generation" (ἡ γενεὰ αὕτη) never refers to a far-future group but always to the people standing before Him.

This phrase is used consistently throughout the Gospels to refer to Christ's contemporaries:

"To what shall I compare this generation?" - Matthew 11:16

"An evil and adulterous generation seeks for a sign." - Matthew 12:39

"The men of Nineveh will stand up with this generation at the judgment." - Matthew 12:41-42

"That is the way it will also be with this evil generation." - Matthew 12:45

"An evil and adulterous generation seeks a sign, but no sign will be given to it." - Matthew 16:4

“Truly I say to you, all these things will come upon this generation." - Matthew 23:36

There is no instance in which "this generation" means anything other than the people living in Jesus' day. The idea that it refers to some distant, end-times generation is pure eisegesis—reading into the text something that is not there.

Therefore, when Jesus states that "this generation will not pass away until all these things take place," He is unmistakably referring to the very people standing in front of Him. With that, I believe that the overwhelming majority of passages in the New Testament that deal with eschatology were in the near future for the men who wrote them, the men who spoke them, and the audiences who heard and read them. Why do I say this? Because as we have seen so far, many (I would even argue most) of those passages in the New Testament find their fulfillment in the collapse of Judah as a covenant people. 

And it is here that we arrive at my point. I am a postmillennialist. And I look forward to a grand and victorious future as Jesus continues to reign. But, I also acknowledge that a significant contingency of eschatological passages occur in the first century, such as the ones we have been looking at in this series so far. 

For example, Isaiah 13:10 describes the fall of Babylon using imagery of a celestial collapse, saying:

"The stars of heaven and their constellations will not flash their light; the sun will be dark when it rises, and the moon will not shed its light." - Isaiah 13:10

Clearly, Babylon's fall did not involve an actual astronomical breakdown in the heavens but rather signified the political and spiritual demise of a great power in recorded history. The same holds true for Matthew 24.

Now, to be clear, I am not a full preterist. I do not believe that the final resurrection and the consummation of Christ's reign occurred in AD 70. That, to be clear, is still ahead of us. But I think Matthew 24 and nearly all of Revelation describe the events leading up to the fall of Jerusalem and the end of the old Covenant era… Not the end of the world.

The difference is crucial. Full preterists claim that all prophecies, including the final resurrection and the Second Coming, were fulfilled in the first century. But this is a grave error. Scripture teaches that Christ's Kingdom will grow and expand over time (Daniel 2:35, Isaiah 9:7) and that the final enemy to be destroyed is death (1 Corinthians 15:26). If all prophecies were fulfilled in AD 70, then death would no longer exist. But since death still reigns in this fallen world, since grandma and our pet cat muffy still dies, we know a final fulfillment is still ahead.

The partial preterist position, which is the one I hold, posits that the overwhelming majority of New Testament eschatology refers to first-century events, particularly the judgment on apostate Israel and the complete transition from the old covenant to the new. However, certain key events remain in the future, including:

• The final resurrection of the dead (1 Corinthians 15:51-55)

• The final, visible return of Christ (Acts 1:11)

• The complete renewal of creation (Romans 8:19-22)

Therefore, when I say that Matthew 24 and the book of Revelation are already fulfilled, I am referring to their first-century application to the fall of Jerusalem and the end of the old covenant. But I still affirm the future return of Christ to finish the work He has begun, I just do not think that is what Revelation is talking about. Revelation, despite being at the end of the Bible, does not talk about the end of our world, it talks about the end of Old Testament, Old Covenant, Old World of temples, priests, sacrifices, and that Old religion called Judaism. This, and by this I mean its total downfall, had to happen before Jesus would spread His Kingdom of victory as far as the curse is found!

Before His final triumph unfolds across the annuls of Church history, there had to be a necessary judgment. Before Christ's Kingdom would fill the earth, He would first cleanse His covenant people of the apostates. This is why so much of New Testament eschatology speaks about things happening in the first century, because that is the inauguration of everything! That reckoning occurred in AD 70 when the old covenant world was permanently dismantled, making way for the new covenant reign of Christ.

Jesus had already told the religious leaders that their house would be left to them desolate (Matthew 23:38). He had already warned that the vineyard of God would be taken from them and given to another (Matthew 21:43) who would bear its fruit. He had already declared that the time was coming when not one stone of the temple would be left upon another (Matthew 24:2). These were not abstract predictions about some distant future temple. They were immediate warnings directly tied to the collapse of the old covenant era in the first century.

The way I like to explain these things is that you are dealing with two colliding worlds. When Matthew opens up his Gospel, you have the old covenant world - the world of temples, priests, sacrifices, and festal calendars - waning and the new covenant world with Christ at the center of all reality and redemption rising. You have John the Baptist preparing the people of Judah for this seismic shift in redemptive history. You have Jesus announcing that the new world He was bringing had already arrived. For forty years, both worlds existed side by side. The temple still stood even while Christians declared that Jesus replaced it. You have sacrifices still being offered, but the Gospel says Jesus is the better sacrifice. So, for forty years, these two microcosmic worlds, which represented two monumental eras of redemption, existed side by side. One was waxing. One was waning. This means that every New Testament eschatological passage must be read with this transition in mind. If we ignore the reality of this overlap, we will inevitably misread these passages, assuming they refer to the end of the space-time universe rather than the end of the covenantal world. This is why Matthew 24 is so frequently misunderstood—it is not about the destruction of the material world but about the definitive end of the Mosaic age and the entire establishment of Christ's reign. So, if this is true, we should expect that you would have passages that deal with both. And guess what cowboy, we do. 

When I say I am postmillennial, I am talking about the new covenant world that is growing like a pebble into a mountain that fills the earth. When I say that I am a partial preterist I am talking about the collapse of the old Jewish covenant era that both Matthew 24 and the book of Revelation are focused on. Therefore, just in case this distinction was not clear yet,  I wanted to share it with you here. And I wanted you to understand where the book of Revelation and the Olivet discourse fit into the timeline of redemption. What bucket do they belong to? Are they concerning the future of the world? Or the collapse of the old covenant? And it has been my contention, over and over and over again, that both of these great passages, chapter 24 of Matthew and the entire book of Revelation (Except for chapters 21 and 22), have to do with the collapsing of the Jewish people, the definitive end of the Mosaic system! 

And when you begin to understand this crucial point, eschatology in the New Testament starts to make much more sense! And that has been my goal in this series to help you understand it. And I am so appreciative of EVERYONE who has written to me, called me, texted me, and that one person who sent a carrier falcon to encourage me. Thank you so much!

And now, with that, if you are new and you are just joining us, I want to say a hearty welcome and thank you for being here. But, I would encourage you to pause this video and make sure you check out the other episodes in this series. So far, I have published 12 episodes and more than 20 hours of content that are essential for you to understand before diving in with us on today's episode.

So, with that, let us dive in. Let us understand how this passage proves that these things happened in the first century. And let us begin with our verse for today's episode, which is Matthew 24:31. This is what the text says: 

31 And He will send forth His angels with a great trumpet, and they will gather together His elect from the four winds, from one end of the sky to the other. - Matthew 24:31

Now, let’s jump into

PART 1: AN ESCHATOLOGICAL ROSETTA STONE

As one of the engineering divisions of Napoleon Bonapart's army was preparing another Egyptian building for demolition, one of his lieutenants inadvertently stumbled upon one of the most significant archeological discoveries of the modern era, the Rosetta Stone. Built right into the wall of a house, moments from being torn to the ground, was a massive stone text with an inscription written in three different languages that would unlock the keys to understanding Egyptian Hieroglyphics from that day forward. Before that find, the pictorial language was nothing more than esoteric images arranged neatly on pottery shards and on the sides of ancient buildings that scholars could not make heads or tails of. Yet, after that, the entire world of the ancient Egyptians opened up like never before. The key had been found.

If you carry this as a metaphor over into the world of Biblical studies, the apocalyptic genre is very much like those Egyptian Hieroglyphics. The genre is not only well known for its confusing images, words, signs, and symbols, which are arranged in the most obfuscated ways, but it has also been a source of confusion among the scholarly and novice community, who come up with one theory after another attempting to crack the proverbial code. Thankfully for us, the Rosetta stone we need to interpret these events has already been found.

Instead of looking at current geopolitical events, reading Reddit subthreads about the rise of Khazarian Luciferians, or how the Ancient Freemason and the Iluminati are going to take over the world, the key to understanding the Biblical apocalyptic genre is found right in the pages of Holy Scripture. Unlike most genres of the Bible, apocalyptic is entirely dependent upon past Revelation since it borrows language, images, and symbols that come right out of Scriptures that were previously recorded. With that, the key to understanding the prophecies that are given in this genre will not be found in piecing together current events 2000 years disconnected from their author but will be found in understanding the Old Testament Scriptures those authors were alluding to.

Today, I want us to look at a poignant example of this and like Inigo Montoya, I want to show you that this does not mean what you think it means. And we do that, we need to = first understand what kind of literature the apocalyptic genre is.

PART 2: HONKY-TONK APOCALYPTICS

One of the distinguishing features of the apocalyptic genre is that it communicates urgent news and essential truth using ancient signs, symbols, characters, and figures. The writer, who had an urgent message to share with his contemporary audience, would ratchet up the intensity of his message by reaching back into the annals of his past, resurrecting familiar images, stories, and characters from their shared collective history and experience of the Jewish people, employing them in the story-world of his apocalyptic vision. Wow, that was certainly a mouthful… How about a country music example to drive home my point?

After the harrowing events of September 11th, one of the songs that captured the American heart and became a ballad of courage for so many was "Courtesy Of The Red, White, And Blue", which was written by country music legend Toby Keith. In that song, Keith masterfully employed American apocalyptic images in order to threaten destruction upon the terrorists who had weaponized planes against our people. Addressing the terrorists directly, Keith bellowed out the following lines:

Hey, Uncle Sam, put your name at the top of his list

And the Statue of Liberty started shakin' her fist

And the eagle will fly, man, it's gonna be hell

When you hear mother freedom start ringin' her bell

And it feels like the whole wide world is raining down on you…

Brought to you courtesy of the red, white, and blue - Toby Keith

If you were living in the year 40 AD or 4000 AD, none of this would make the least bit of sense to you. However, what Toby Keith is saying is evident to all twenty-first-century Americans. He does not have an angry uncle named Sam, who is fond of making kill lists like Hillary Clinton. He is not describing a vengeful statues dedicated to the concept of Liberty who is shaking her fist in a kind of robotic fury. He is not claiming that there is such a woman as Mother freedom, and he is not saying that she is the ringer of strange bells. He also is not claiming that some inconspicuous flapping object that is colored with red, white, and blue did not come to life to fight any actual battles or rain down anything on top of the citizens of the world. All of this is apocalyptic imagery.

Toby Keith is borrowing from the standard canon of American iconography, using these well-known images and bringing them to life in visionary and war-like ways to prove his point. Why is he doing this? Because this powerfully communicates the message of vengeance and doom that would soon come upon those who attacked America. This is why Uncle Sam in the song, a symbol of American Patriotism and troop recruitment, is going to gather up the soldiers for war. This is why the Statue of Liberty, a symbol of our ordered Liberty and national freedom, is angered when that same freedom is in jeopardy. And that is why the nation will become unified in administering furious justice, which is represented by the red, white, and blue flag that is raining munitions down on top of the terrorist's heads. These images are apocalyptic; we understand them easily because they are our national images.

The same is true for the first-century disciples. While their images may look different than ours, the symbols Jesus used would have been as meaningful to them as uncle Samuel and auntie Liberty are to us! And, they would have had no trouble understanding what these things meant! That divine wrath, and covenantal fury was soon to come upon the enemies of God.

For us today, if we have any hope of understanding this passage and others like it, we cannot employ our images, our categories, and our presuppositions on their apocalyptic text. We must do the hard work, to look past the ends of our anachronistic noses, in order to understand their images, symbols, and meaning so that the passage comes to life for us in all its honky tonk glory.

So, to that end, let us work our way through this verse, bit by bit, word by word, and see what each little bit actually means. Then, once we are finished, we will rejoice, fight, and use our lives to conquer this world for King Jesus.

The passage begins this way:

31 And He…

Which leads us to

PART 3: WHO IS HE?

Before we get into the meaning of the angels and the gathering of the elect, we need to settle a fundamental but crucial question: Who is "He" in Matthew 24:31? Who is the one sending forth the angels with a great trumpet? Who is issuing this command?

Well, if you ask a dispensationalist, they'll tell you this is Jesus in the distant future, finally getting around to doing something with His Kingdom after letting the world burn for a couple of millennia. According to them, He's been doing the equivalent of twiddling His thumbs in heaven, waiting for the Antichrist to come and tear everything up, while the Jews rebuild a third temple dedicated to their blasphemy (because, apparently, Christ's once-for-all sacrifice wasn't enough), all before He gears up for an end-times evacuation plan where a bunch of Gentile church-goers get beamed up to the mothership while Israel gets left behind to suffer. Wow. What a compelling vision.

But, if we let the Bible speak for itself, we see a very different picture emerge.

The "He" in Matthew 24:31 is indeed Jesus Christ, the Son of Man, enthroned as King over His blood-bought Kingdom. But, unlike the dispensational types, this is not Jesus in the future, but this is Jesus issuing this command concerning the first century and events going on there. This is the direct fulfillment of Daniel 7:13-14, where the Son of Man comes to the Ancient of Days to receive all dominion, authority, and power. Daniel says this:

"I kept looking in the night visions,

And behold, with the clouds of heaven

One like a Son of Man was coming,

And He came up to the Ancient of Days

And was presented before Him.

And to Him was given dominion,

Honor, and a kingdom,

So that ALL the peoples, nations, and populations of all languages

Might serve Him.

His dominion is an everlasting dominion

Which will not pass away;

And His Kingdom is one

Which will not be destroyed." - Daniel 7:13-14

Did you notice something here? Daniel does not say the Son of Man is coming down to earth. He is not hitchhiking from heaven to Tel Aviv. He is not doing a celestial ollie while surfboarding a cloud. He is coming UP to the Ancient of Days. This is an ascension passage, not a Christ Returning passage. Jesus isn't coming to take over a political throne in Jerusalem. He is being installed as the King over all the nations in heaven. Think about it… Why would Jesus leave the throne room and palace of heaven to sit down in a subpar city like Jerusalem. He is going up to receive universal dominion, authority, and power, which is far grander and far more glorious that any dispensational fantasies.

This is precisely what happened at His ascension in Acts 1. Jesus rose up in the clouds, just as Daniel prophesied, to sit at the Father's right hand. The New Testament repeatedly affirms that Christ was enthroned in the first century and has been reigning ever since. Look at a few passages!

"All authority has been given to Me in heaven and on earth."- Matthew 28:18

"When He had made purification of sins, He sat down at the right hand of the Majesty on high." - Hebrews 1:3

"For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death." - 1 Corinthians 15:25-26

So, Jesus is not waiting to receive His Kingdom in some remote corner of the distant future. He is not postponing His rule until a later dispensation. He is already reigning. The New Testament leaves zero room for a weak, sidelined Messiah waiting around in heaven for His moment to come! Dispensationalist have to argue that Jesus is not reigning now, He is not on His throne, He has not received a Kingdom that will never end, all to preserve their matrix like system that dishonors the very King of glory who is sitting on His throne! That to me is inescusable.

Jesus is reigning. He is the King who is on His throne. And what do reigning kings do? What commands do they issue forth from their throne rooms? Well, at least one of the things they do is that they dispatch messengers and heralds to carry out their decrees and announce them all over their empire. Today we do that with White House news briefings, posts on X, and press conferences. In those days, they literally dispatched their most trusted loyalists to go out and herald the message that they were wanting to publicize.

That's precisely what Jesus is doing in Matthew 24:31. With the old covenant order obliterated in AD 70, Jesus has now assumed control of the world and is sending forth His royal ambassadors to go out declaring His victory, calling people to cease in their rebellion, and to join His ever expanding Kingdom that will unite the whole world around Him. This collection of messengers go heralding a message that will gather His elect into His new covenant kingdom, from all four corners of the earth, so that every tribe, tongue, and nation will now worship in Christ instead of in a Jerusalem temple (1 Peter 2:5).

So now that we know that He is Jesus, and that the timing of these things was the first century, now we need to look at who are these “angels” that Jesus is sending?

The passage continues this way

“And He will send forth His angels…” - Matthew 24:31

PART 4: THE MEANING OF ANGELS?

If you ask a dispensationalist, they will tell you that these are literal, heavenly angels flapping down from the skies like cosmic air traffic controllers, preparing for the final roundup of souls before Jesus returns to incinerate the earth. They imagine an army of celestial beings zipping around, helping Jesus vacuum up Christians in a grand, mid-air evacuation since, apparently, Christ's redemptive plan was to get us as far away from this world as possible before it all blows up. It's as if He spent His entire ministry telling His followers to establish His Kingdom on the earth, only to turn around and yell, "ha ha Just kidding! Everybody come up!"

But, as usual, this interpretation is nothing more than theological tom foolery driven by an utter failure to read the Bible correctly.

The first and most obvious problem with their view is found in the Greek word itself. The word angelos (ἄγγελος) simply means messenger. It can undoubtedly refer to supernatural angels—no one denies that—but it can just as quickly refer to human messengers appointed by God. 

This means we must read the passage in context in order to know whether this is talking about divine angelic beings or human ordinary messengers. If we look at the Greek Septuagint (LXX), which was the Old Testament translation most commonly used by the apostles, we find angelos repeatedly used for human messengers. For instance, in 1 Samuel 11:3 (LXX), the elders of Jabesh send angeloi (human messengers) to seek for help. In 2 Samuel 2:5, David sends angeloi (human messengers) to comfort Jabesh-Gilead. These are clearly not celestial beings but human representatives. The same occurs in Malachi 2:7, where priests are called “angeloi of the Lord” because they act as His official messengers on the earth. This confirms that Matthew 24:31 does not require a supernatural interpretation— because the word itself does not necessitate such a morphologically strict lemma. Furthermore, Jesus' apostles were called His angeloi, the messengers that were spreading the Gospel, gathering the elect, and executing His Kingdom's expansion after Jerusalem's fall.

In Matthew 24, Jesus describes an event that immediately follows the temple's destruction. If these messengers were celestial beings executing a supernatural collection of believers, we would expect this to be emphasized in the text. Yet, nothing in the passage suggests a shift to supernatural beings. Instead, the entire narrative is about what happens on earth as a result of Jerusalem's judgment and fall. The angeloi in this passage are best understood as Christ's earthly messengers—His apostles and evangelists—spreading the Gospel and gathering the elect into His Kingdom. 

Again, if the context determines the meaning of the word, then blindly assuming that angelos always refers to celestial beings is not exegesis. It is ignorance. 

This interpretation aligns perfectly with how the early Church functioned in the aftermath of AD 70. The apostles and their disciples—functioning as the new covenant "angeloi"—were spreading the Gospel all over the Roman world, gathering the elect from every corner of the oikoumene (Revelation 5:9). This missionary expansion, that by the way has been going on for 2000 years, was the result of His Kingdom being inaugurated on this third rock from the sun!

But, just in case your dispensational panties are slightly in a wad, here are a few more examples to prove my point. Jesus Himself refers to John the Baptist as an angelos in Matthew 11:10, quoting Malachi:

"Behold, I send My messenger (angelos) ahead of You, who will prepare Your way before You." - Matthew 11:10

Last time I checked, John the Baptist wasn't a fat baby cherub floating around on a charmin cloud in a gold plated diaper. Nor did he descend from the clouds with a harp in his hands. He was a human prophet, a flesh-and-blood herald of the coming Kingdom. The same word, angelos, is used in Luke 9:52, where Jesus sends human messengers ahead of Him to prepare a place. for him James 2:25 calls the Israelite spies who infiltrated Jericho angeloi. Are we supposed to believe that Rahab was hiding a couple of winged beings in her attic? NO!

This is basic exegesis. And, yet dispensationalists who could not hit eschatological sand if they fell off Jerusalem’s finest camel, manage to miss it entirely. They never stop to consider what the word actually means in its context as we have just done. They don't bother to ask how Jesus and the apostles consistently used it elsewhere in Scripture to refer to human messengers. They simply slap their b-rated Hollywood-end-times filter over the passage and call it a day.

Here are some more examples. In Revelation 2-3, the "angels" of the seven churches are clearly human leaders. When Jacob prepared to meet Esau, he sent messengers (angeloi), not cherubim (Genesis 32:3). When Moses needed to communicate with Edom's King, he sent human angeloi (Numbers 20:14). When Gideon summoned the tribes of Israel, he sent angeloi (Judges 6:35, 7:24). When Jephthah negotiated with the Ammonites, he sent human angeloi (Judges 11:12-14). When Saul was preparing for battle, when David sent word to his allies, and when kings conducted diplomacy; they all sent angeloi—human messengers, runners, heralds, and envoys to declare a message (1 Samuel 11:3, 9; 2 Samuel 2:5, 3:12, 5:11).

The point is clear! Angeloi are always deployed when there is a message to communicate. When God sends divine beings with a message they are called angeloi. When Jesus sends humans with a message they are called angeloi. What we do not have Biblical precedent for is a divine being coming without a message to share, with the goal of zapping humans out of the earth in blaze of apocalyptic glory.

So when Jesus, in Matthew 24:31, declares that He will send out His angeloi to gather His elect, we do not have to guess at its meaning. We do not have to conjure up some ridiculous vision of cherubs conducting a cosmic scavenger hunt. We simply have to read the Bible.

And what do we see? In the immediate aftermath of Jerusalem's destruction, the old covenant world was lying in ruins. The temple was gone. The sacrificial system was abolished. The priesthood was wiped out. The Jewish world that had rejected its Messiah had been judged in the most catastrophic way imaginable. And what did Jesus do next? After He defeated His enemies, He commissioned His messengers—His angeloi—to go out into all the world gathering His people, executing His judgment, and bringing in His New Covenant Kingdom all over the world.

This angeloi mission began in Judah, as His apostles lit the country on fire with the Gospel. These men went out and declared that Jesus was the long-awaited Davidic King, and by declaring this message they forced every Jew into an eschatological crisis. They were sent out to "the lost sheep of the house of Israel" (Matthew 10:6), proclaiming that the Kingdom had arrived and that the days of the old covenant were numbered. And those who received that messsage were gathered in, given life, and will reign with Christ forever. And those who rejected that message were marked out for destruction.

Jesus told them:

"Whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave" - Matthew 10:11. 

If their message was received, the messengers stayed and discipled them in the faith. But when their message was rejected, they shook the dust off their feet and left, just as Jesus had commanded them, saying:

"Whoever does not receive you, nor listen to your words, as you leave that house or that city, shake the dust off your feet. Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city." - Matthew 10:14-15

This was an act of covenantal indictment. The shaking off of dust was a prophetic sign that those cities had cut themselves off from the Kingdom and had chosen destruction. The apostles and early disciples, acting as Jesus’ angeloi, became a testimony against Israel—their very presence among the synagogues, their preaching, and their miracles were heaping burning coals upon the heads of apostate Jews (Romans 12:20).

And how did Israel respond? Did they repent, weep, and welcome their Messiah?

No. They raged.

They persecuted these angelic messengers. They hunted them down in their cities. They beat them in their synagogues (Matthew 10:17). They dragged them before their courts. They falsely accused them (Matthew 10:18). They fired them from their jobs (John 9:22). They cast them out of society (John 16:2). They robbed them of their possessions (Hebrews 10:34). They stoned them to death out of their hatred and malice (Acts 7:58).

Why? Because these messengers, these angeloi of Jesus’ Kingdom, were sent as messengers of judgment against them.

Jesus Himself foretold that this mission would divide Israel and lead to its destruction:

"Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. For I came to turn a man against his Father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a person's enemies will be the members of his household." - Matthew 10:34-36

These words were fulfilled in the first century as Israel tore itself apart over this very Gospel. Many Jews believed in Christ and joined in His New Covenant Kingdom. Others clung to the old, rejected the Messiah, and became rabid in their opposition to His Angeloi messengers. Their hatred for the Gospel reached its peak in the Jewish-Roman War (AD 66-70) when Israel's rejection of Christ led them into a suicidal conflict that ended with Jerusalem's fiery annihilation.

And what did Jesus do? He vindicated His messengers and cast apostate Israel into final condemnation.

This is why Matthew 13:39-41 says that the Son of Man would send out His messenger (angeloi) to gather the righteous and execute judgment on the wicked at the end of the age. And this is exactly what happened at the end of the Jewish age. The apostles, evangelists, and early church fathers went forth, proclaimed the Gospel, and established Christ's Kingdom in the first century, while Israel—blind, raging, and full of hatred—was crushed under the full weight of divine wrath in AD 70.

Therefore, the word angeloi in Matthew 24:31 are almost certainly not supernatural beings executing a futuristic end-times rescue operation. They are the apostles, preachers, and heralds of Christ's Kingdom—those who He actually did send out, all over Judah and the Roman world to proclaim the Gospel, gather God's people into His New Covenant kingdom, and act as His divine witnesses against apostate Judah.

The dispensational version of this passage is not just wrong—it's an embarrassment. It ignores the Greek, disregards the Old Testament echoes, and turns Jesus’ mission into a helicopter rescue instead of the mission to win the nations that the Bible describes.

The Bible makes this overwhelmingly clear. But, we do have a few loose ends to tie up before we can continue.

PART 5: WHAT ABOUT THE GATHERING OF THE ELECT?

In Matthew 24:31, Jesus turns from the destruction of the apostate Jews to the fate of His elect moving forward. This is the great gathering, the ingathering of the faithful, the moment when the people of God—those who endured, those who suffered, those who bled under Jewish and Roman persecution—would be gathered into His newly inaugurated Kingdom. This is the moment when the redeemed are gathered while the wicked are purged.

Yet this is precisely where the dispensationalists fall face-first into the theological cow patty that they have created. They see the word “gather” and immediately assume this must be the rapture, imagining Christians being sucked into the sky like helium balloons at a county fair. They imagine a time when piles of clothing are left behind, along with dentures and other surgical implants, that do not get transported into the heavens. They assume angels and celestial transport teams are flying around, snatching up believers and leaving the wicked to fend for themselves. They see trumpets and think this must be the moment the world ends. I mean, the trumpets are blowing, right?

But Jesus never said that. The phrase "gathering the elect" is drawn from the Old Testament, particularly Isaiah 11:12 and Joel chapter 2. For instance, Joel 2 is so integral to Matthew 24 that Jesus quotes nearly the entire chapter. Joel 2 describes the judgment coming upon Judah. It represents the devastation of an invading army. It describes the mourning of the people, the bloodshed, and the apocalyptic collapse of the heavens. And then, at the sound of the trumpet, the elect are gathered—brought into covenantal restoration, as the wicked are cut off.

Joel 2 is about two things happening at the same time:

Judgment on apostate Judah.

The gathering of the faithful Israel under Christ.

This is exactly what happened in AD 70.

And what of Isaiah 11:12, where God promises to "gather the dispersed of Judah from the four corners of the earth." This is a direct fulfillment of Old Testament prophecies about the restoration of God's people, not their removal from earth. God is promising, to the true and faithful Israelites, which by the way are those who are saved by Jesus Christ, to gather them into a Kingdom! This is what Isaiah 43:5-6 and Deuteronomy 30:4 are talking about, where God calls His people back to Himself, not up into the sky. If Jesus were describing a rapture, we would expect the language of ascension rather than ingathering. But instead, the emphasis is always on regathering and restoration of His people, not the escaping of His people.

All of this is covenantal language, not rapture language. Jesus is echoing passages like Deuteronomy 30:4, where God gathers His people after an act of decisive judgment. Far from describing an end-times evacuation, Jesus is pointing to the worldwide expansion of the Gospel—where His elect are drawn from all nations under heaven!

This distinction is crucial. If the gathering of the elect were a physical removal of God’s people from the earth, then the Old Testament prophets would have described it that way. But they never do. Isaiah 66:19-20 speaks of God sending messengers (angeloi) to the nations to bring back His people into His Kingdom, not to beam them up Scottie. Ezekiel 34:12-13 portrays God as a shepherd gathering His sheep back into the safety of His sheep fold, not yanking them violently up into the air. The entire biblical pattern of gathering is one of restoration, reconstitution, and kingdom expansion—not rocket-propelled escapism.

The only time the wicked are taken away physically in judgment is in passages like Matthew 13:30, where Jesus explicitly says that the tares are removed first before the wheat is gathered into the barn. That is the exact opposite of what dispensationalists teach. They teach that the wheat is removed and the tares are left. Jesus says, the tares are removed and the wheat is spared! If Matthew 24:31 had been a rapture event, Jesus would have warned His disciples that they were the ones in danger of being removed. But instead, the gathering is a kingdom inclusion, not a cosmic exit.

Nowhere in this passage does Jesus describe believers being removed from the earth? If Jesus were teaching a rapture, He would have used language consistent with bodily removal—like He did in the parable of the sheep and goats (Matthew 25:31-46), where the wicked are visibly separated from the righteous. Instead, Matthew 24:31 uses Old Testament-regathering language, not rapture terminology. Consider Ezekiel 34:11-13, where God promises to "search for My sheep and gather them" after judgment. This is a restorative act, not an escape. The same is true here—Jesus is bringing His people into the blessings of His reign, not pulling them off the battlefield. The idea of the rapture—this sudden retreat of the Church—exists only in the dispensationalist's warped imagination, not in Scripture. 

In fact, if Matthew 24:31 were describing a rapture, it would completely contradict Jesus' own teachings elsewhere. In John 17:15, Jesus explicitly prays:

"I do not ask You to take them out of the world, but to keep them from the evil one." - John 17:15

Why would Jesus pray that His followers remain in the world, only to later reverse course and teach a mass removal? If the dispensational rapture were true, John 17 would be a contradiction, but Scripture has no contradictions. Jesus' goal is not a special forces extraction—it is ground and pound war where His people remain and take over everything. He leaves His people in the world to conquer it, not to run away from it like children from a ghastly shadow. What Jesus is actually describing is not the removal of His people but the inclusion of His people into His Kingdom. The gathering of the elect is not escape. It is conquest.

Paul also talks about this in his letter to the Thessalonians. By the mid-50s AD, a group of false teachers had infiltrated the Thessalonian Church, spreading the claim that Jesus had already returned—that His Kingdom had already fully arrived and that anyone who died before that moment had somehow missed out on the resurrection. Paul utterly dismantles this nonsense in 2 Thessalonians 2, warning the Church not to be deceived by those who claimed that the Day of the Lord had already come.

But in 1 Thessalonians 4, Paul offers deep reassurance to those grieving over fallen brothers and sisters. He reminds them that Christ will gather all of His saints into His Kingdom—regardless of when they lived or died. Those who perished before the final collapse of the old order were not abandoned. They would not be left out. They would be raised up, glorified, and included in the blessings of Christ's eternal reign.

And this is precisely what Jesus is teaching in Matthew 24:31. The gathering of the elect has already begun. Jesus reigns. His Kingdom is advancing. And the dispensationalists, with all their prophecy charts and fiction novels, are running out of places to hide.

Now, we need to consider

PART 6: THE FOUR WINDS AND THE ENDS OF THE SKY 

The  whole statement Jesus gave in verse 31 is as follows: 

And He will send forth His angels (his messengers) with a great trumpet, and they will gather together His elect from the four winds, from one end of the sky to the other. - Matthew 24:31

When Jesus says that His elect will be gathered from the four winds, from one end of the sky to the other He is not hoping we will look up, but instead look down into our Bibles. Why? This is a powerful, loaded phrase, drenched in the prophetic vocabulary of the Old Testament and brimming with the theological weight of redemptive history. It is not about rapture, it is a statement of dominion—a declaration that Christ's Kingdom, now enthroned, will stretch across the earth and gather every single one of His people from every nation, every tongue, and every place under the sky.

And yet, as expected, the dispensationalists stumble blindly into their same old misreadings as before. At least they are consistent. And that is worthy of praise.

To the dispensationalist, they see the words gathering and four winds and immediately assume that this must be about the "rapture," which we have kind of disproven in this episode but with evicerate it next week. So, stay tuned for that. But when they hear these words, their imagination runs wild with visions of people vanishing mid-conversation, cars swerving off highways, and planes plummeting from the sky as Christian pilots are sucked into the heavens leaving those aluminum planes to plummet to the earth in a catastrophic spectacle. They see Jesus' language about the "ends of the sky" and take it with wooden literalism…

But Jesus never said that.

What He is describing is the Great Commission unfolding in real-time, the covenantal transition from the Old Testament shadows to the full-bodied reality of the New Covenant Kingdom. What He declares in Matthew 24:31 is nothing less than the unstoppable expansion of His rule—a rule that reaches the entire world, gathers His people into His eternal Kingdom, and signals the final and total break from the old covenant order.

This isn't about escape as we said before. This is about conquest.

In the same way, the four winds are no random detail. They appear over and over again in the Old Testament as a symbol of God's sovereignty over history, His judgment on the wicked, and His gathering of the righteous. The phrase “four winds” always carries universal significance, representing the totality of God's power across the entire earth.

For instance, In Daniel 7:2, the prophet sees the four winds of heaven stirring up the great sea—showing us how God purposefully stirred up the chaotic waters to bring the Roman Empire out to execute His apostate people! The winds are not random gusts of nature but the invisible hand of God’s divine providence, setting into motion the course of history itself, wherever His rebellious people would come to their doom. God is in control of who rises and who falls, which empires stand and which ones crumble into dust. That is what the “four winds” represent.

In Jeremiah 49:36, God says He will bring the four winds against Elam, scattering them to every corner of the earth as an act of divine judgment. The winds, in this case, are agents of God's wrath, driving out the rebellious and leaving them homeless.

In Zechariah 2:6, the four winds represent the scattering of God's people, but also the gathering that follows. The Lord tells His people to flee from Babylon because He has dispersed them to the four winds, and now He will call them back. The exile is over; restoration is coming.

And then there is Ezekiel 37:9, the passage that looms largest behind Jesus' words in Matthew 24:31. Here, the four winds carry the breath of life, breathing into the dry bones of Israel and raising them into a new, resurrected people. The imagery is unmistakable: where there is death, God brings life. Where there was scattering, God brought gathering. Where there was separation, God brings restoration. And in every single one of these Old Testament passages, His four winds are there!

This is the very same four winds that Jesus is talking about in Matthew 24:31. You can either open up your Bible and see what He is quoting, or grab your dispensational binoculars and keep staring at the skies. I choose to read my Bible.

And what about that second phrase—"from one end of the sky to the other"? Surely this is talking about the end of the world… Right? Again, the dispensationalists trip over themselves like a kid whose shoelaces were tied together at recess. But, once again, Jesus is not doing theological jinga. He is consistently and faithfully drawing from the prophetic revelation of God, given to the prophets, by the Holy Spirit, that we have in our Old Testaments.

For instance, the phrase “From one end of the sky to another” in Hebrew is hyperbole. It is shorthand for totality. It is a way of saying that God's reach is limitless, His sovereignty is boundless, and His Kingdom is uncontainable. It is kind of like when my 3 year old daughter said I love you 70-83. In her mind, 70-83 was the biggest number she could conceive of, just like in Hebrew, “from one end of the sky to another” is the biggest, most expansive analogy, the Hebrew writer could mention.

Deuteronomy 30:4 is one of the most explicit examples of this. In that passage, God promises that even if His people are scattered to the ends of heaven, He will gather them back. This is not an Old Testament prophecy of the rapture… This is a promise of future covenantal restoration for the people of God, that Jesus undoubtedly had on His mind when He was speaking to His disciples in Matthew 24.

Isaiah 43:6 echoes the same theme:

"I will say to the north, 'Give them up!' and to the south, 'Do not hold them back.' Bring My sons from afar and My daughters from the ends of the earth." - Isaiah 43:6

Notice the global nature of this promise. The people of God are not confined to a single location, nor are they gathered into one geographic spot. The gathering is not about removing believers from the earth—it is about bringing them into Christ's reign and Kingdom.

And why does He say "from one end of the sky to the other" instead of just "from one end of the earth to the other"? First, because Jesus switched to apocalyptic language! And Apocalyptic language always uses heavenly symbols to speak about earthly things! And second, because this gathering is cosmic in its scope. This is not about a small remnant of ethnic Israelites being brought into a Jewish Kingdom — this is about the entire created order being brought under the Lordship and dominion of Jesus Christ.

This is why Psalm 2 says

"I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession.’" - Psalm 2:7-8

In other words, just as the sun moves from one end of the sky to the other, so too does the rule of Christ spread across the entire world. His gathering of the elect is as inevitable and unstoppable as the rising of the sun.

Despite all of this, the dispensationalists persist in their delusions. They read Matthew 24:31 and refuse to see the covenantal and Biblical context. They ignore the Old Testament background. They discard the prophetic imagery. Instead, they turn this passage into yet another sensationalized end-times dud, assuming that Jesus was outlining a heavenly extraction plan rather than a worldwide dominion strategy.

They see a rapture.

Jesus sees a Kingdom.

They see an escape.

Jesus sees a gathering.

They see evacuation.

Jesus sees conquest.

The four winds are blowing. The elect are being gathered. The Kingdom is advancing. And dispensationalists, with all their left-behind malarky, are the ones who are being left behind.

But, before we end today, we need to talk about this here trumpet.

PART 7: THE GREAT TRUMPET BLAST

The trumpet blast of Matthew 24:31 is not a bugle call of retreat. It is not given, like an army who is about to be destroyed, it is given like an army that is about to be deployed! It is the trumpet that shakes kingdoms, the blast that seals the fate of apostates, and the sending forth of the heralds of Christ's unshakable Kingdom. It is the sound of the final covenant transition—the death knell of the old world and the triumphant fanfare of the new.

Yet, despite the mountain of biblical evidence, the dispensationalists stand there, fingers in their ears, pretending they can't hear the trumpet singing. They insist that this trumpet must be some future signal, an alarm bell, an ear-splitting note that suddenly zaps believers out of their socks and into the sky. They have taken a war trumpet, a kingdom trumpet, a judgment trumpet, and reduced it to the theme song for a cosmic disappearing act. They imagine saints abandoning the fight at the very end of the battle. But Jesus sees it as a declaration of war.

From the very first pages of Scripture, the trumpet has never been used to signal a retreat. Let me repeat that for you. There is no example in Scripture of any trumpet being blasted to call the soldiers to run away like sissies. It has never been the soundtrack for an evacuation. It is always the sound of God's presence, God's power, and God's judgment.

When Yahweh descended on Mount Sinai in Exodus 19:16, the trumpet roared like thunder as God established His covenant with Israel. The people trembled in fear, for they knew that when God blows the trumpet, it means He is on the move.

When Joshua and his men marched around Jericho in Joshua 6, they did not blow the trumpets and run away. They sounded them as a war cry, as the walls of the city came crashing down in an unmistakable sign that God was delivering the land into their hands.

When God commanded Israel to sound the trumpet in Zion in Joel 2:1, it was not to warn of an escape but to announce the Day of the Lord, when He would march forward in fiery judgment against His enemies.

Every single time the trumpet is sounded in Scripture, it is a call to arms, a call for judgment, for battle, for dominion, for victory. It is simply never a call to leave the battlefield, but always a call to enter it.

Some argue that Paul’s mention of the “last trumpet” in 1 Corinthians 15:52 and 1 Thessalonians 4:16 proves a future rapture—a grand escape from the world. But this misunderstands how trumpets function in biblical prophecy. Trumpets are not end-times sound effects; they are signals of covenantal transition.

In Nehemiah 4:20, the trumpet was a rallying cry. In Amos 3:6, it signified imminent judgment. In Zechariah 9:14, it announced God’s victory. When Jesus speaks of a trumpet in Matthew 24:31, He is not describing a future horn blast—He is declaring the collapse of the old covenant world and the rise of the new.

This objection also assumes there is only one final trumpet in Scripture. But throughout redemptive history, trumpets have marked all kinds of important covenantal moments:

• At Mt Sinai – The trumpet in Exodus 19:16 marked the giving of the law.

• At Jericho – The trumpets of Joshua 6:20 declared victory over God’s enemies.

• In Joel 2 – The trumpet signaled the Day of the Lord upon Judah.

And so, when Jesus declares in Matthew 24:31 that the great trumpet will sound, He is announcing the final and total judgment upon the old covenant world. The last trumpet blast of that fading covenantal system. The sound that signaled the final death of the old temple, the ballad that ended the old sacrifices, that dirge which collapsed the old priesthood. And, the reveille that marked the beginning of a new kingdom, a new people, a new covenant that will never pass away.

This is not a trumpet that signals an escape. It is a trumpet that announces a conquest.

This is not a trumpet that removes the righteous from the world. It is a trumpet that removes the wicked from covenant standing.

This is not a trumpet that leaves the world to the devil. It is a trumpet that declares the world belongs to Christ.

For forty years, from AD 30 to AD 70, the apostles blew this trumpet in their preaching. They warned that the judgment of Christ was near, that the old covenant was decaying, and that Jerusalem would soon be left in ruins. And then, in AD 70, the final blast of this great trumpet was heard as the armies of Rome laid siege to Jerusalem, the city burned, the temple crumbled, and the old covenant died once and for all.

The dispensationalists want to ignore this or do not understand this. They want to keep pretending that the old covenant world is still standing. They want to act as if the temple is still waiting to be rebuilt and then destroyed again…

But the reality is this:

The trumpet has already sounded.

The old covenant world is gone.

The new Kingdom has come.

The New Testament leaves no room for a postponed kingdom. Acts 2:33-36 declares that Jesus is already exalted at the right hand of God, ruling as King. Hebrews 2:8 affirms that all things have already been placed under His feet, even though we do not yet see the fullness of it. 1 Corinthians 15:25 is unmistakable: "He must reign until He has put all His enemies under His feet." If dispensationalists are correct, then Jesus is not reigning now—He is waiting to reign. But Paul says the opposite: Christ is reigning now, and He will continue reigning until every enemy is defeated.

The only thing left is the final destruction of death that Jesus will defeat Himself when He returns (1 Corinthians 15:26). Until then…

The elect are being gathered.

The judgment has fallen.

The King is reigning.

And His Kingdom is coming in!

And what does this mean for us? It means that we are living in His Kingdom now! We are 2000 years into its advance! It means that Christ is already enthroned. It means that we do not live in fear, waiting for an escape. We live in victory! We march marching forward with the triumph of the Gospel until everything bows the knee to Jesus!

The dispensationalists can keep looking at the sky, waiting for their heavenly airlift. They can keep sitting in their bunkers, flipping through their prophecy charts, waiting for a trumpet that has already blown. But the rest of us?

We go to war.

We march forward.

We proclaim the Gospel.

We conquer the nations.

We tear down every wall, every stronghold, every false Kingdom, every lofty thing raised up against the knowledge of Christ.

Because the trumpet has sounded. The Kingdom has come. The battle belongs to the Lord. And His dominion will never end.

And that, leads us to our…

CONCLUSION

The apocalyptic genre takes old images of the past, and the author applies them to his present, and to the people who were alive when he was writing, and discusses near-term important events that will soon happen in their future. In Matthew 24, Jesus plunders the pages of the Old Testament, grabbing pregnant images and metaphors, to speak volumes of information to His disciples in just a few words and sentences. As you have seen in this episode, we have barely scratched the surface of what could be shared, just as it relates to verse 31, but my hope is that you have caught a glimpse of what this verse truly means.

With that, I want you to go out from here and attack this life with the joy and righteousness of Jesus Christ. I want you to spit in the face of the devils, defy the world and its idols, put to death the misdeeds of your flesh, and get yourself to work! I want you to become so excellent at your job, that your CEO praises God for you. I want you to have so many babies, the mayor of your town trembles in his or her boots. I want you to participate so fully, so joyfully, so righteously in your churches that the gates of hell fall down in your towns. I want you to think about a grand and glorious future, whether it comes in a hundred years or in ten thousand. And I want you, today, to do your part, to make sure that great end for which we are all laboring comes on earth as it has in heaven.

Do not be a dispy downer. Do not waste the precious seconds God has given you feeling blue and defeated. Get yourself up. Praise your God. And make your savior known! Until next time, God richly bless you! And we will see you again next time on The PRODCAST. Now, get out here.