The Second “Coming” ALREADY Occurred

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

INTRODUCTION

Hello everyone, and welcome back to the PRODCAST. This show exists to make the most difficult passages in the Bible clear, to dispel dispensational doom-and-gloomery, to bring common sense to eschatology, and to prod the church of Jesus Christ to live like our King reigns, like He is in control, and like He doesn’t want us burying our talents in the sand while pilfering the internet for proof that the mark of the beast is just around the corner.

This show exists to dismantle the heresy of dispensationalism. I want to attack it with the force of an atom bomb, leaving nothing but its toxic sludge for future generations to sift through as a cautionary tale. My aim is to obliterate this view so thoroughly that it becomes nothing more than a footnote in church history—a theological relic we had to discard to faithfully move forward into what Christ has called us to. This podcast will not be arguing for a world getting progressively worse, Apache helicopters as tools of a European Antichrist, or any other eschatological fairy tales we’ve been force-fed for decades.

Instead, this show is about robust, biblical exegesis—about seeing what the Bible really says about eschatology and understanding that Christ reigns victoriously now, that He will have dominion, and that He has called us to use our lives in service to Him, building His Kingdom with the gifts and opportunities He’s given us.

To accomplish that, we’ve gone through series like our in-depth look at postmillennialism, which I commend to you if you haven’t already checked it out. Today, we’re continuing in our Revelation series, bringing clarity to some of the most challenging passages in Scripture, so that you will no longer fear eschatology but see it as it is—rooted in its historical setting and gloriously fulfilled.

If you’re just joining us, let me strongly encourage you to pause this episode and go back to watch every single one of the previous eleven. They are essential to understanding the foundation we’ve built. We’ve shown how the entire book of Matthew prepares us for the imminent collapse of Jerusalem, how the signs Jesus lists—false messiahs, wars, earthquakes, famines, tribulations, the abomination of desolation, and the Great Tribulation—all point to events that have already occurred in history.

Today, we’re going to explore how the “second coming” has already happened—once you understand what coming means in this context. And let me be clear: I absolutely believe that Jesus will physically return at the end of human history, in bodily form, to raise the dead, judge the living and the dead, and establish the eternal state. But that’s not what Matthew 24 is about. Matthew 24 is about a divine judgment coming upon Jerusalem for its covenantal rebellion, and today, I’m going to give you twelve lines of cold, hard biblical evidence to prove it.

But, before we begin, we need to let a little cat out the bag. 

LETTING A LITTLE CAT OUT OF A VERY BIG BAG

Of the things Christians are usually divided over, Jesus’ incarnational first coming seems to be a point of unity. We all agree that He was born a few years BC, which humorously might suggest that the Christ was born before Christ, a rather ironic blight upon poor Dionysius Exiguus’ dating system. Yet, notwithstanding a Scythian error or two, we all agree that Jesus lived to be less than 40, He died a horrific death at the hands of the Jews, He rose again visibly and bodily in Jerusalem, and He ascended into heaven in the early thirties of that first common era century. His Ascension into heaven not only ended His first incarnational coming, but it also ushered in His heavenly reign over His Kingdom, the Church, that continues down to this day.

Yet as clear as His first coming has been, there has been an unbelievable amount of confusion on when the second coming will occur. For instance, some - among the full preterist types - believe everything in the New Testament has already happened and that a future bodily coming of Christ is unnecessary or, at the very least, was not recorded in the Bible so we cannot expect it. On the other end of the eschatological spectrum, the full-fledged futurist types tend to quibble over whether Jesus’ second bodily coming will be a pre-tribulational, mid-tribulational, or post-tribulational escape via a wonkavator-like-rapture. 

What very few seem to notice is that there are two kinds of divine comings in the Bible. There are the bodily comings where God takes on a human body, such as when He walks with Adam and Eve in the garden, passes by Moses, dances in a fiery furnace, comes as Lord and Messiah to the Jews, and returns bodily at the end of human history. All these we affirm. Yet, there is another kind of “divine coming” in the Bible, where God spiritually comes in judgment against a wicked nation that we must not overlook if we are going to understand this passage.  

That is the eschatological cat I would like to let out of the end-times knapsack and that is where I would like us to dive in today. For clarity, I will provide 12 reasons why Jesus’ second coming has already occurred in the first century, but with that, I will give you the most important qualifier that is needed before I begin. Here goes… I believe Jesus will physically return at the end of human history. I believe that He will come back in bodily form, give us new spiritual bodies, and usher us into the eternal state (e.g. 1 Corinthians 15). My contention in this article is that the “coming” Jesus is referring to in Matthew 24 is not the end of human history coming, but a divine judgment coming against the Jews for their covenantal infidelity. 

To support this view, I will be giving 12 lines of cold hard Biblical data that come right out of the text, which, by the way, we should read before we begin.

29 “But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. - Matthew 24:29-30

Now, let us dive into our 12 lines of evidence.  

EVIDENCE 1: THE MEANING OF “IMMEDIATE”

Many, such as eminent New Testament scholar D.A. Carson, suggest a multi-thousand-year gap between verses 28 and 29 of Matthew 24. Those within that ilk conclude that our Lord is referring to the downfall of Jerusalem in AD 70 in verses 15-28 but then wrongly assume Jesus hopscotched 2,000 years forward into the modern era when moving along to verse 29. This suggestion could be reasonable—if there were a shred of evidence to defend it. Yet, the evidence is insurmountable in the opposite direction.

In fact, the insurmountable evidence I am speaking of rests on a single word: immediately. Notice how the passages flow:

"27. For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. 28. Wherever the corpse is, there the vultures will gather. 29. But immediately after the tribulation of those days…" – Matthew 24:27-29a

Assuming a multi-thousand-year gap between verses 28 and 29 is the scholarly equivalent of trying to sell ice to an Eskimo. To say it differently, it might be a tough sell. But I suppose it could be done if there were actual contextual factors, right there in the text, alerting the reader that Jesus consciously intended to wax proleptically. But this cockamamie thesis falls apart quicker than a house made out of dampened toilet paper when you stop to consider what the word immediate means.

Now, in addition to the overwhelming proof in last week’s episode that the coming Jesus described in Matthew 24:27-28 has already happened (i.e. that He comes quickly like lightening, that His judgment coming made the city of Jerusale a heaping pile of dead bodies, and how He used the Roman’s with their foul ensigns to complete the city’s desecration)… In addition to that, we now need to show how the phrase “immediately after these things” does not infuse a magical multi-thousand year pause into the prophesy Jesus is predicting. If the Great Tribulation happened in the first century, like we proved last week, then verse 29 and 30 must also occur in the first century, because that is simply what “immediately after” means. Now, without reproving last week, I am going to assume you are tracking with the argument, that you have seen how these things occurred in the first century, and I am going to now press into the meaning of words. And to do that, we need to look at the Greek., 

The word for immediate (εὐθέως) in verse 29 does not suffer from ambiguity. It means, quite plainly, without delay. This is not up for debate. The word is used throughout the New Testament to signify action that occurs directly after a preceding event. For example, in Matthew 20:34, Jesus heals two blind men, and εὐθέως describes how their sight was restored immediately. In Luke 22:60, Peter denies Christ, and immediately the rooster crows. Are we to suppose that “immediate” in these instances allows for centuries, let alone millennia, to pass? Of course not. It means what it says: the next thing happens right away.

Addressing the "Flexible Timing" Objection

But wait, some might say, “Couldn’t ‘immediate’ mean something like ‘soon’ in God’s timing, allowing for a more flexible interpretation?” This is a favorite dispensational move, often trotted out when the plain meaning of a text becomes too inconvenient. But εὐθέως doesn’t play that game. It is not a word that leaves the door ajar for creative reinterpretation.

For instance, in Mark 1:18, when Jesus calls Simon and Andrew to follow Him, they leave their nets immediately (εὐθέως). Should we assume they spent centuries mulling it over first? Or how about Matthew 8:3, where Jesus cleanses a leper, and the text says the man was healed immediately? Did his skin regenerate over millennia in God’s timing? Clearly not. In every instance where εὐθέως appears in the New Testament, it excludes any significant delay. Its use in Matthew 24:29 is no different.

The suggestion that εὐθέως could mean “soon-ish” in a cosmic, millennia-spanning sense is a desperate attempt to make the text say what it doesn’t. This is not careful exegesis; it’s theological origami—folding the text to fit a preconceived narrative.

The Context Demands Chronological Immediacy

Now, to those who might object, “But couldn’t ‘immediate’ mean God’s timing, which might span millennia?”—a popular dispensational evasion—I would direct them to the context. The text does not offer so much as a wink toward an allegorical or “God’s perspective” interpretation here. Immediately ties verse 29 directly to the events of verse 28 with no wiggle room. The dispensationalist argument is akin to saying, “The rooster crowed 2,000 years later because, in God’s timing, that’s immediate.” Nonsense.

Furthermore, dispensational attempts to justify this gap are as inventive as they are desperate. Proponents of this view have argued for all manner of textual gymnastics, such as suggesting a prophetic "telescoping" effect. However, none of these arguments have survived scrutiny. Their theories crumble under the weight of the word εὐθέως. If Jesus meant to indicate a delay, He could have used language like in those days to come or at the appointed time. But instead, He chose immediately, which undeniably precludes a long interlude.

Final Proof: The Sequence of Events

Finally, let us return to the context itself. If verse 28 refers to the downfall of Jerusalem, as we just proved last week, then verse 29 cannot reference an entirely different era. The events are chained together in sequence, and Jesus explicitly says as much. Adding a 2,000-year gap here is not exegesis; it’s eisegesis with a touch of fantasy.

The plain reading of the text, supported by Greek grammar, biblical usage, and common sense, confirms that “immediate” means immediate. To suggest otherwise is to impose on the text a meaning it cannot bear.

In sum, immediate (εὐθέως) means what it says. The events described in verse 29 follow directly after those of verse 28, within the first century, as the text, the grammar, and common sense all affirm. Dispensationalists can try to sell their gap theory, but they’re peddling snake oil to a room full of herpetologists. And no, the herpetologists aren’t buying.

EVIDENCE 2: “ALL THESE THINGS” 

Before we get to the meat of verses 29-31, let us recall the sauce Jesus prepared for us in verses 34-35. He said:

"Truly I say to you, this generation will not pass away until all these things take place. 35 Heaven and earth will pass away, but My words will not pass away." – Matthew 24:34-35

We do not have to know mathematics on par with men like Isaac Newton to understand that 34 is just a bit larger than 29, 30, or 31. And we do not require formal training from men like Noam Chomsky to comprehend that “all these things” means all the things Jesus just said in verses 1-28. What we need is the courage of men like Luther, Calvin, and Knox to believe what Jesus said, even if it is difficult to imagine and especially if it messes with our theological system.

Let me say it plainly: verses 29-31 happened in the first century, in that generation, because Jesus said “all these things” would happen in a single generation in verse 34, and we believe that He meant it. This is the unavoidable conclusion you must come to unless you want to turn yourself into a human pretzel.

"This Generation" Means Exactly What It Says

First, let’s nail down “this generation.” The Greek word for “generation,” γενεά (genea), is not some theological wildcard that can mean whatever suits your eschatology. It consistently refers to a specific group of people alive at the time of speaking. Matthew 23:36 uses the same word:

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

referring to the judgment coming upon the Pharisees of Jesus’ day. Similarly, Luke 11:50-51 says,

“…so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation.” - Luke 11:50-51

In every instance, genea refers to Jesus’ contemporaries, not to a “race” or some “spiritual lineage” in the future.

Dispensationalists argue that genea could mean “race,” as if Jesus was saying, “This race (the Jews) will not pass away until all these things take place.” This interpretation doesn’t just stretch the text—it snaps it in half. There’s no biblical precedent for genea being used to mean generic “race” in the Gospels. If Jesus had wanted to refer to a race, He could have used γένος (genos), which actually means “race” or “kind.” Instead, He used genea, tying His prophecy to the people standing in front of Him. To claim otherwise is not exegesis; it’s creative fiction.

"All These Things" Includes Every Prophecy

Now, let’s tie up some loose ends that futurists love to dangle. First, “all these things” must include verses 29-31. Why? Because Jesus didn’t give us an escape clause to exclude them. The phrase “all these things” is rooted in the discourse itself, referring back to the very events Jesus just described—events that began in verse 4 and culminated in verse 28. If that’s not clear enough, consider the parallel passage in Luke 21:32:

“Truly I say to you, this generation will not pass away until all things take place.” - Luke 21:32

Luke’s account doesn’t leave any room for cherry-picking. The “all” includes everything in the prophetic timeline, from the false christ’s to the celestial upheaval. Any other interpretation is wishful thinking dressed in theological sophistry.

Early Church Witness

For further reinforcement, we turn to the early church. Eusebius, the fourth-century historian, clearly understood “all these things” as referring to the events surrounding the destruction of Jerusalem in AD 70. He wrote: 

“The whole body of the Jewish people was doomed to destruction, and it was in the generation of the apostles that these calamities overtook the Jews.”  - Eusebius, Ecclesiastical History, Book 3, Chapter 5.

Eusebius wasn’t inventing a novel interpretation; he was faithfully echoing what the text—and the apostles themselves—plainly taught.

The Consequences of Misinterpreting Jesus’ Words

Dispensationalists will argue that Jesus intended all these things to be fulfilled in the future, claiming their interpretation is consistent with His words. But this cannot be true, because the very words Jesus used categorically preclude a distant-future fulfillment. The phrase this generation (genea) and the phrase all these things leave no room for chronological ambiguity or eschatological sleight of hand. This generation is not some nebulous group spanning thousands of years, and all these things cannot be selectively applied to some events while conveniently ignoring others. Jesus deliberately and explicitly tied the entirety of His prophecy to the time frame of His first-century audience.

Here’s the real issue: if dispensationalists are correct, then Jesus’ words become meaningless. If Jesus intended a future fulfillment but used language that only allows for a first-century fulfillment, then either He was intentionally misleading, incapable of expressing Himself clearly, or ignorant of the implications of His own words. None of these options are consistent with the doctrine of Christ’s infallibility. If we say that Jesus got this wrong—or that He used language so imprecise it requires 2,000 years of theological gymnastics to decode—then we are saying He is not trustworthy. If He is not trustworthy, He is not divine. And if He is not divine, He is not the Christ. This is no small matter; it is Christological heresy, plain and simple.

But let’s take it one step further. If Jesus misspoke about all these things and every single one of them did not happen in the first century, then punting the fulfillment into the future doesn’t rescue Him from the charge of being a false prophet—it condemns Him. According to Deuteronomy 18:22, a prophet whose words fail to come true is a false prophet. If Jesus falsely predicted these events, then He was no better than a blasphemer, and His execution was just. Let that sink in: no resurrection, no hope, no salvation, no eternity. Either His words mean what they mean, and they happened in the first century, or He was a lying false prophet or a lunatic who didn’t know what He was saying. There is no third option.

To recap: All these things mean all these things—every last one of them, from the tribulation to the celestial signs. They occurred in that generation, just as Jesus promised, because the words themselves demand it. To claim otherwise requires rewriting Jesus’ words, redefining this generation, and introducing ideas that are not in the text. The only consistent way to interpret this passage is to acknowledge its first-century fulfillment. To argue otherwise is not just bad hermeneutics; it’s an accusation against the Lord Himself. And if you’re comfortable doing that, you’ve got bigger problems than your eschatology.

EVIDENCE 3: THE SHIFT IN JESUS’ COMMUNICATION

Jesus said:

"But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken." – Matthew 24:29

In the words of Ricky Ricardo, it looks like we have some “esplainin’ to do.” If we are positing that all these things happened in the first century, then it sounds like we are saying the sun darkened, the moon stopped shining, and a host of stellar luminaries fell out of the sky, all within a generation of Jesus speaking. To be fair, that is what I am saying—but not completely.

Like Carson and other scholars, I also detect a switch has occurred between verses 28 and 29. Yet, instead of seeing that switch happening in the timing of the prophecy’s fulfillment, I see the switch occurring in the genre Jesus is employing. For instance, in verses 3-28, Jesus is using the kind of straightforward language one would use when speaking to a friend. He is answering their questions in a plain, dialogical way that the disciples accurately recorded in historical prose. This form of communication is direct and easily discernible.

Yet, as Jesus continues, He shifts into a form of communication His first-century audience would have immediately recognized: the apocalyptic genre. This genre employs visionary, symbolic, and metaphorical language to reveal truths about significant, often world-shaking events. The word apocalyptic means “to reveal,” and it does so through a kaleidoscope of cosmic and earthly imagery. While this form of speech was common to His contemporaries, it has become foreign to modern readers, who often insist on interpreting it literally, with disastrous results.

Addressing the “Literal” Critique

Now, I can already hear the dispensationalists sharpening their critique: “You’re not reading the Bible literally!” Oh, but we are. Let’s clarify what literal actually means. To read the Bible literally means to read it according to the literature. That is, we interpret each passage in light of the rules that govern its specific genre. When we read prose, we follow the conventions of prose. When we read poetry, we account for its imagery, parallelism, and metaphor. And when we read apocalyptic literature, we interpret it through the lens of its symbolic, visionary, and often hyperbolic nature.

Here’s the issue: dispensationalists don’t read the Bible literally—they read it woodenly. They flatten every genre into one monolithic style of interpretation, as though poetry, parables, and prophecy are all to be treated like lab reports. But apocalyptic literature, by its very nature, demands a figurative hermeneutic. It uses symbols, visions, personifications, and immaterial realities to represent physical phenomena and spiritual truths. To read it “literally”—according to the literature—means embracing its symbolic framework rather than forcing it into a rigid, overly simplistic mold.

Let me spell it out: when Jesus describes the sun darkening, the moon not giving light, and the stars falling, He’s speaking the language of apocalyptic symbolism. This isn’t a weather report or an astronomy lecture; it’s a vivid, symbolic proclamation of God’s judgment. First-century Jews would have immediately recognized this as part of a long tradition of apocalyptic language used to describe the downfall of nations and the upheaval of divine judgment.

Hyperbole: A Common Feature of Jesus’ Teaching

This genre shift shouldn’t surprise anyone familiar with Jesus’ teaching style. He frequently employed hyperbolic language to make a point, emphasizing the seriousness of a situation rather than providing a literal description. For example, in Matthew 5:29-30, Jesus tells His audience to gouge out their eye or cut off their hand if it causes them to sin. Should we take that literally? Of course not—He’s using hyperbole to stress the radical nature of repentance.

Similarly, in Matthew 17:20, Jesus says that if you have faith the size of a mustard seed, you can move mountains. Have you seen anyone rearranging the Rockies lately? Again, the point is not about mountain-moving but the immense potential of genuine faith.

The same rhetorical style is evident in His apocalyptic discourse. When Jesus says the sun will darken, the moon won’t give light, and the stars will fall, He’s using the cosmic equivalent of “cut off your hand” to underscore the magnitude of the judgment coming upon Jerusalem. The imagery is meant to be arresting, not taken at face value.

The Historical Significance of Apocalyptic Imagery

For first-century Jews, this kind of language wasn’t just poetic flair—it was deeply rooted in their cultural and theological understanding of divine judgment. The Old Testament prophets frequently used apocalyptic imagery to describe the downfall of nations. For instance, Isaiah 13:10 foretells the fall of Babylon:

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

Ezekiel 32:7-8 uses similar language to prophesy Egypt’s collapse:

“When I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light.” - Ezekiel 32:7-8

This tradition carried immense weight for Jesus’ audience. They understood that when He spoke of the sun darkening or stars falling, He wasn’t describing literal celestial calamities but invoking a well-known apocalyptic framework to signify the downfall of a covenant-breaking nation—Jerusalem. His words were a warning: the judgment they had read about in the prophets was now aimed squarely at them.

Practical Example

To illustrate my point, let’s take a silly example. Suppose a husband and wife are discussing dinner plans (dialogical communication). The husband goes over the options with his wife, assessing her current mood for various styles of culinary flare that are within their zip code, and then after a few minutes of matrimonial dialogue, the husband decides on the appropriate option to satisfy his hunger and fulfill the wishes of his bride. All of this was done with pretty normal wooden language. But then, once the decision was made, the husband switches linguistic genres to make a profound point of emphasis. He says: “Great! Let’s go now before my stomach eats itself!”  This also is normal language, although not the same as the kind that evaluates the merits of Japanese over Pad Thai. And, if his wife astonishingly misses the genre switch, she might be inclined to interpret her husband’s words like the average dispensationalists, exclaiming: “Oh no! My husband’s stomach is literally eating itself. How could we think about food at a time like this. We must get you to a hospital immediately!” In this moment of neurotic dullness, she clearly missed the very literal thing her husband was exclaiming. He was not claiming to have an organ munching infection, he was merely telling her that he is really hungry and prefers to leave immediately. He switched the genre to emphasize urgency and to give a little variety in his speech, which makes language beautiful and rich. 

This is precisely what Jesus is doing in Matthew 24 and that is precisely while dispensationalists, who behave like the dunderheaded wife in my analogy and cannot comprehend what Jesus is actually doing. He is shifting from straightforward prose to apocalyptic imagery, not to confuse but to emphasize the magnitude and the urgency of what is happening. The sun, moon, and stars are not literally falling out of the sky; they are symbolically forecasting the imminent destruction of the Jewish people, which we will prove in evidence number 4.  

With that, we must remember that to read the Bible literally is not to flatten out every genre and interpret them all in the exact same way. This not only deprives the Biblical narrative of its beauty and variety, but causes us to end up with some pretty stupid conclusions. To read it literally is to read it according to the literature—which, in the case of Matthew 24:29-30, means interpreting its apocalyptic language symbolically, just as Jesus’ first-century audience would have done naturally.

EVIDENCE 4: THE SUN, MOON, AND STARS AS APOCALYPTIC IMAGERY 

Cosmic Imagery in Matthew 24

When Jesus employs apocalyptic language in Matthew 24, He isn’t innovating; He’s drawing directly from a long-standing tradition of prophetic judgment language. The stars “falling,” the sun being “darkened,” and the heavens “shaking” would have been immediately recognized by His audience as symbolic markers of national judgment—specifically, the covenantal judgment coming upon Jerusalem in A.D. 70.

This isn’t Jesus predicting a literal cosmic disaster, nor is He giving modern futurists an excuse to stargaze for eschatological signs. He’s speaking the language of the prophets, the rich imagery used throughout Scripture to declare divine judgment on rebellious nations. And in this case, the judgment is ultimate: Jerusalem, the center of God’s Old Covenant people, will fall.

The Theological Role of the Sun, Moon, and Stars

In the first chapter of Genesis, God established a cadre of rulers to reign over various realms. He installed the sun, moon, and stars to rule in the heavens, the birds to rule over the sky, the fish to rule over the waters, and the man to rule over the land. These spheres of rulership were endowed by God, and even though bird, fish, and celestial objects do not contain the same kind of moral reasoning as humans, they are nonetheless given authority to rule over their particular spheres and expected to obey Yahweh in their rulership. When it comes to the heavens, the cosmic kings—the sun, moon, and stars—play a central role in biblical theology, established in Genesis 1. On day 4, God filled the cosmos with these celestial kings, giving them authority to govern day and night (Genesis 1:14-19). These rulers were not independent; their governance reflected God’s sovereign order and was part of His cosmic hierarchy, which culminated with humanity on day 6, tasked with ruling over the earth as God’s image-bearers.

Now, as it were, the sun, moon, and stars always and perfectly obeyed the commands of Yahweh. They always kept their orbits, they maintained their gravitational boundaries, and they richly declared the glory of God without fail (Psalm 19:1-6). In this way, they were the kind of rulers that Adam was designed to be, but failed to be. Also, before moving along, the Bible describes these orbiting bodies in personified terms, calling them the 'sons of God' (Job 38:7), giving them human personalities (Isaiah 55:12), and poetically describing them as aligned with God’s purposes in the battle against Sisera (Judges 5:20).

With this, what happens when humanity, the pinnacle of God’s creation, rebels against his creator? What will the other rulers do in response to his rebellion? Well, the animals begin turning on him because they obeyed God while he rebelled. In the same way, the celestial objects that rule in the heavens also turn on man, especially when human civilizations become so corrupt, that God is ready to destroy them. In the apocalyptic genre, this betrayal and anger that the heavenly orbs feel when man rebels against God, is manifest in their turning away from man, refusing to shine on him, refusing to help him, leaving him in darkness because they obeyed God when he refused. The removal of the sun moon and stars from the sky is not an actual physical removal of our solar system, which would end all human life. It is a symbolic description of judgment, that all of the other rulers God created are abandoning you to His mighty hand. This is why the sun won’t shine on nations who have gone too far in their rebellion. This is why the moon turns to blood. This is why the stars run away. Because they are signaling in the heavens what God is about to pour out on wicked people on the earth. 

This divine order explains why apocalyptic imagery often portrays the heavens trembling, the sun darkening, the moon dripping with blood, and the stars falling. These celestial rulers are not literally malfunctioning or collapsing; they are responding symbolically, withdrawing their light and signaling God’s judgment. Their apocalyptic movements reflect the upheaval of God’s covenantal order, a visible protest against the rebellion of earthly kings.

Prophetic Use of Apocalyptic Imagery

To understand Jesus’ words in Matthew 24, we need to look back at the Old Testament, where cosmic language—like talking about the sun, moon, stars, and heavens—symbolizes the fall of powerful nations under God’s judgment. This pattern shows up repeatedly, and it’s always connected to God acting decisively in history. The celestial rulers, described in Genesis as the sun, moon, and stars, are depicted as faithful servants of Yahweh, reflecting His glory and order. When nations rebel against their Creator, these cosmic kings are shown to “turn on” those nations, signaling divine wrath through their symbolic withdrawal of light and favor.

Egypt
In Ezekiel, God uses powerful imagery to describe His judgment on Egypt:

“When I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light.” - Ezekiel 32:7-8

Here, the darkening of the sun, moon, and stars is not literal but symbolic. Egypt’s political and military power—their “light”—is going to be snuffed out. The celestial rulers, faithful to Yahweh, "refuse" to shine their light on Egypt. It’s as though they are turning their backs in protest against Egypt’s prideful rebellion. This imagery declares that Egypt’s time is up; their world is about to end, and even the heavens align with their judgment.

Isaiah echoes this imagery when he writes:

“Behold, the LORD is riding on a swift cloud and is about to come to Egypt; the idols of Egypt will tremble at His presence.” - Isaiah 19:1

The picture here is vivid: God’s presence shakes the heavens, and the celestial rulers respond. God “riding on a cloud” doesn’t mean He’s literally surfing the skies. It’s a dramatic way of showing His arrival in judgment. The cosmic kings, who have faithfully declared God’s glory, abandon Egypt to its fate.

Assyria
Assyria’s downfall is described with equally dramatic language:

“The mountains quake because of Him, and the hills dissolve; indeed, the earth is upheaved by His presence.”- Nahum 1:3-6

Imagine an empire so strong it feels like it’s unshakable—like a mountain. Yet God’s judgment is so powerful that even those mountains quake and dissolve before Him. The celestial rulers, aligned with God’s justice, seem to tremble in righteous anger, reflecting the upheaval on earth. This isn’t about literal earthquakes; it’s a poetic way of describing Assyria’s complete collapse under God’s sovereign hand.

Babylon
Babylon, one of the greatest empires in history, is another example:

“For the stars of heaven and their constellations will not flash forth their light; the sun will be dark when it rises, and the moon will not shed its light.” - Isaiah 13:9-10

Babylon’s dominance is described as a “light” for the world, but God’s judgment brings that light to an end. Here, the celestial kings—the sun, moon, and stars—are pictured as withdrawing their support, extinguishing their light, and signaling Babylon’s downfall. Their refusal to shine is a symbolic act of betrayal, showing their loyalty to Yahweh over the rebellious kingdoms of men. Babylon’s “world” was over, and even the heavens joined in to declare their judgment.

Edom
Edom’s destruction is described with apocalyptic imagery as well:

“All the host of heaven will wear away, and the sky will be rolled up like a scroll; all their hosts will also wither away.” - Isaiah 34:4-5

This language emphasizes the totality of Edom’s judgment. Their rebellion against God brought about their destruction, and even the heavens—often seen as testifying to God’s power—are pictured as abandoning them. The stars, once symbols of God’s faithful rule, are depicted as withdrawing in disapproval, leaving Edom to face divine wrath alone.

Why This Matters for Matthew 24?
These examples teach us that apocalyptic language—about the sun, moon, stars, and heavens—was never about literal cosmic disasters. It was always symbolic, depicting God’s judgment on nations that rebelled against Him. When Jesus uses the same language in Matthew 24, He’s pointing back to this well-established prophetic pattern, applying it to a new and climactic event: the judgment on Jerusalem in A.D. 70.

Jesus isn’t predicting the end of the physical world. Instead, He’s quoting the prophets, like Joel and Amos, to show that Jerusalem’s covenantal rebellion would lead to its destruction, just as Egypt, Assyria, Babylon, and Edom were judged before. The imagery of darkened skies and falling stars signals the cosmic significance of this event, aligning with the testimony of the heavens against the wicked.

Such rich, symbolic language sets the stage for understanding the apocalyptic crescendo of Matthew 24. The fall of Jerusalem is not just another political catastrophe—it is a theological, covenantal, and cosmic turning point, the final dismantling of the Old Covenant order. This is the culmination of prophetic patterns seen throughout Scripture, brought to their apex in the first century, which we will see in the way Jesus quotes from Joel and Amos. 

EVIDENCE 5: JESUS QUOTING JOEL AND AMOS 

The destruction of Jerusalem in A.D. 70 stands as the apex of covenantal reckoning, the climactic moment in redemptive history when the Old Covenant order was dismantled, and God’s long-declared warnings were fulfilled. This was no ordinary national judgment; it was a cosmic covenantal event, symbolized by the dismantling of the temple and the theological world it represented. To drive this point home, Jesus quotes directly from the prophetic imagery of Joel and Amos in Matthew 24, tying their warnings to the imminent judgment of His own generation.

Joel and Amos: Prophetic Context and Jesus’ Quotation

Joel’s prophecy provides a typological framework for understanding divine judgment on covenantal rebellion. Joel 2 is entirely about the coming destruction of Judah. The prophet foretells a simultaneous outpouring of the Spirit in the New Covenant era and the catastrophic judgment of God on the covenant-breaking nation. This dual prophecy connects directly to the events surrounding Pentecost and the fall of Jerusalem. Joel 2:10-11 declares:

"The earth quakes, the heavens tremble, the sun and the moon grow dark, and the stars lose their brightness. The LORD utters His voice before His army; surely His camp is very great." - Joel 2:10-11

This imagery, far from being random apocalyptic language, is covenantal in nature. It warns that rebellion against God will disrupt the created order itself, symbolizing the judgment and upheaval of entire nations. Importantly, this is not a general prophecy about all nations but specifically targets Judah and its covenant-breaking rebellion. Jesus directly applies this imagery in Matthew 24:29:

"The sun will be darkened, and the moon will not give its light, and the stars will fall from the sky." - Matthew 24:29

By quoting Joel, Jesus explicitly ties His prophecy to these Old Testament warnings, declaring that their ultimate fulfillment would come upon His own generation. The destruction of Jerusalem in A.D. 70, like a new locust plague, completed the trajectory of covenantal judgment that Joel initiated.

The Personification of the Celestial Kings

The sun, moon, and stars—those cosmic rulers described in Genesis—are portrayed as reacting to human rebellion. These celestial kings, depicted as faithful stewards of their divine tasks, “turn away” from rebellious nations in judgment. In Joel’s prophecy, the heavens’ trembling and the darkening of the sun and moon reflect not just cosmic symbolism but a poetic personification of these celestial bodies withdrawing their favor from a covenant-breaking people. They obediently signal God’s impending wrath, refusing to shine their light on a world steeped in rebellion. This theme carries directly into Jesus’ words in Matthew 24:29, where the heavens testify specifically against Judah.

Joel 2 Fulfilled at Pentecost

The New Testament doesn’t leave the interpretation of Joel 2 open to speculation. In Acts 2:16-20, Peter explicitly identifies the events of Pentecost as the fulfillment of Joel’s prophecy:

"But this is what was spoken of through the prophet Joel: ‘And it shall be in the last days,’ God says, ‘That I will pour forth of My Spirit on all mankind... I will grant wonders in the sky above and signs on the earth below, blood, and fire, and vapor of smoke. The sun will be turned into darkness and the moon into blood, before the great and glorious day of the Lord shall come.’” - Acts 2:16-20

Peter’s declaration confirms that Joel’s prophecy began its fulfillment in the first century, specifically at Pentecost, marking the inauguration of the New Covenant era. This sets the stage for the “great and glorious day of the Lord”—the judgment on Jerusalem in A.D. 70. The darkened sun and trembling earth of Joel’s vision were not distant, future signs but were realized in the events that defined the early church era. The Spirit was poured out as the New Covenant dawned, while the destruction of Judah signaled the end of the Old Covenant era.

Amos: Cosmic Judgment and Covenant Collapse

Amos, like Joel, uses cosmic imagery to depict the severity of God’s judgment. In Amos 8:9, the prophet writes:

"It will come about in that day,” declares the Lord GOD, “that I will make the sun go down at noon and make the earth dark in broad daylight." - Amos 8:9

This is covenantal language, illustrating the gravity of Judah’s rebellion and the impending consequences. Historically, Amos applied this to the Assyrian exile, but the imagery transcends that moment, pointing to the ultimate judgment in A.D. 70. Jesus’ quotation of these prophetic themes in Matthew 24 reinforces the connection between these earlier judgments and Jerusalem’s destruction.

In Luke 21:22, Jesus declares:

"These are the days of vengeance, so that all things which are written will be fulfilled.” - Luke 21:22

This statement explicitly ties His prophecy to the Old Testament warnings, identifying the destruction of Jerusalem as the ultimate outworking of divine judgment foretold in Joel and Amos.

The Theological Weight of Jerusalem’s Fall

Jerusalem held unparalleled significance in redemptive history. Ezekiel describes its central role:

"This is Jerusalem; I have set her at the center of the nations, with lands around her." - Ezekiel 5:5

The temple, Yahweh’s earthly throne and the heart of the Old Covenant system, symbolized God’s covenant presence among His people. Its destruction in A.D. 70 marked the end of the Old Covenant and the full inauguration of the New Covenant. Jesus underscores this in Matthew 24:15-16:

"When you see the abomination of desolation which was spoken of through Daniel the prophet... then those who are in Judea must flee to the mountains.” - Matthew 24:15-16

This was no vague or symbolic event—it was a literal, historical judgment that brought the Old Covenant age to its definitive end. The apocalyptic imagery of a darkened sun and trembling earth symbolizes the extinguishing of Jerusalem’s covenantal light, not a physical cosmic catastrophe.

Dismantling Dispensationalism

Dispensationalism insists on interpreting this apocalyptic imagery as literal, futuristic cosmic disasters, ignoring the consistent symbolic use of such language in Scripture. By conflating covenantal judgment with end-times scenarios, they distort the plain meaning of Jesus’ words. The events of A.D. 70 align perfectly with Joel and Amos’ prophecies, leaving no room for dispensationalist speculation about future fulfillment. Their misreading not only obscures the text but diminishes the significance of God’s covenantal dealings with His people.

Joel and Amos prophesied in vivid, apocalyptic terms, foretelling covenantal judgment on God’s rebellious people. Their prophecies found typological fulfillment in earlier judgments like the Babylonian and Assyrian invasions but reached their ultimate realization in the destruction of Jerusalem in A.D. 70. Jesus’ deliberate quotations from Joel and Amos in Matthew 24, combined with Peter’s declaration in Acts 2, leave no doubt: these prophecies were fulfilled in the first century. The apocalyptic imagery of darkened skies and trembling heavens symbolizes the collapse of Jerusalem’s covenantal world, marking the transition from the Old Covenant to the unshakable kingdom of Christ.

The events of A.D. 70 are not just a historical footnote—they are the theological crescendo of redemptive history, a visible demonstration that the Old Covenant has passed away, and the New Covenant, established by Christ, reigns supreme.

EVIDENCE 6: THE SHAKING OF OLD JERUSALEM AND THE RISE OF NEW JERUSALEM

The destruction of Jerusalem in A.D. 70 was not just a historical catastrophe; it was the ultimate "shaking" of the Old Covenant world to bring about the New Covenant world. This moment stands as the clearest dividing line in redemptive history—marking the end of the temple, sacrifices, and priesthood, and the beginning of Christ’s unshakable kingdom, the New Covenant era in which we now live.

Hebrews: The Shaking That Changed Everything

To understand the significance of this event, we turn to the book of Hebrews, which explicitly connects the shaking of the Old Covenant world to the establishment of the New Covenant order. In Hebrews 12:26-28, the author writes:

"And His voice shook the earth then, but now He has promised, saying, ‘Yet once more I will shake not only the earth, but also the heaven.’ This expression, ‘Yet once more,’ denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude." - Hebrews 12:26-28

This passage recalls God’s voice shaking Mount Sinai when He gave the Law (Exodus 19:18), a covenant moment that established Israel as His people. But now, Hebrews points to a greater shaking—a shaking that would remove the "things which can be shaken," meaning the Old Covenant structures of temple worship, sacrifices, and earthly priesthood. These things were temporary, pointing forward to Christ. When their purpose was fulfilled, God removed them.

This "shaking" culminated in the destruction of Jerusalem in A.D. 70, when the temple was obliterated, and the Old Covenant age came to a definitive end. The New Covenant, established by Christ’s blood, would remain unshaken forever. This is the era we now live in: an era where Christ is the eternal High Priest (Hebrews 7:23-24), the final sacrifice for sins (Hebrews 10:12-14), and the mediator of a better covenant (Hebrews 8:6).

The Purpose of the Shaking: From Shadows to Reality

Why did God "shake" the Old Covenant world? The answer is found in Hebrews 10:1:

"For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices year by year, make perfect those who draw near." - Hebrews 10:

The temple, sacrifices, and priesthood were mere shadows pointing to Christ. They were temporary structures designed to prepare the world for the coming of the Messiah. When Christ came, He fulfilled everything the Old Covenant foreshadowed. As Hebrews 9:26 says:

"But now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself." - Hebrews 9:26

The destruction of the temple was God’s way of declaring that the shadows were no longer necessary because the reality—Jesus Christ—had come. This is why the temple’s destruction in A.D. 70 is not just a historical event; it’s a theological declaration that the New Covenant world has arrived.

Living in the New Covenant World

Hebrews 12:22-24 beautifully describes the New Covenant reality in which we now live:

"But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel." - Hebrews 12:22-24

This passage uses present tense: "you have come." Believers today are not waiting for some future kingdom or Jerusalem. We already belong to the heavenly Jerusalem, the New Covenant community of God’s people. We live under the reign of King Jesus, whose kingdom is unshakable and eternal.

The "heavenly Jerusalem" is not a physical city. It is the spiritual reality of God’s kingdom, where Christ rules over His redeemed people. This is why Revelation 21:1-2 describes the New Jerusalem as the bride of Christ:

"Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away... And I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband." - Revelation 21:1-2

The New Jerusalem is the church—God’s people—living under the blessings of the New Covenant.

The Shaking in Matthew 24

Jesus predicted this shaking in Matthew 24:29-30:

"The sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn." - Matthew 24:29-30

This language, drawn from Old Testament passages like Isaiah 13:10 and Joel 2:10, symbolically describes the end of the Old Covenant world. The sun, moon, and stars—representing the governing authorities of the Old Covenant (priests, elders, and rulers)—were "darkened" and "shaken," signaling the collapse of Jerusalem and its temple. The "sign of the Son of Man" is not a literal vision in the sky but the visible vindication of Jesus as King when Jerusalem fell, proving His prophecy true (Matthew 24:34).

Why This Matters for Us Today

The shaking of the Old Covenant world in A.D. 70 was not just an act of judgment; it was the final step in God’s redemptive plan to establish the New Covenant world. Because of this shaking:

1. We no longer rely on a temple or sacrifices: Christ is our temple (John 2:19-21) and our final sacrifice (Hebrews 10:10-12).

2. We live in the New Jerusalem: As citizens of God’s kingdom, we are already part of the heavenly city described in Hebrews and Revelation.

3. We are part of an unshakable kingdom: Unlike the Old Covenant, which was temporary and flawed, the New Covenant is eternal and perfect (Hebrews 8:7-13).

This truth should fill us with gratitude and confidence. As Hebrews 12:28 says:

"Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe."

Dismantling Dispensationalism

Dispensationalism denies the fulfillment of these truths by insisting that the shaking of Matthew 24 and Hebrews 12 is still future. This view fundamentally misunderstands the purpose of the shaking—it was to remove the Old Covenant world and establish the New Covenant kingdom, which we now enjoy. By projecting these events into the future, dispensationalists obscure the glory of what Christ has already accomplished.

The Bible leaves no room for their errors. The shaking of the heavens and earth has already happened. The Old Covenant world has passed away, and the New Covenant reigns supreme. We are not waiting for Christ’s kingdom to come—it is here. Jesus reigns now, and His unshakable kingdom will never be overthrown.

EVIDENCE 7: ANCIENT UNDERSTANDING OF ASTRONOMICAL PERTURBATIONS 

To grasp the meaning of Jesus' words in Matthew 24:29-30 fully, we must situate them within the apocalyptic literary framework that flourished in the Second Temple period. This genre frequently employed cosmic imagery to symbolize divine judgment. This wasn’t a literary innovation unique to Jesus; it was rooted in the Old Testament, echoed in extra-biblical Jewish writings like 1 Enoch and the Sibylline Oracles, and even recognized in historical accounts from first-century Jewish and Roman observers. Understanding this context obliterates any notion of interpreting these verses in the rigid, literalist manner demanded by dispensationalism. Instead, it reveals their symbolic intent, as understood by Jesus’ original audience.

Apocalyptic Imagery in Jewish Literature

The ancients frequently described divine judgment using vivid cosmic symbols. For example, in 1 Enoch 80:4-7, we read about luminaries altering their courses and failing in their purpose: "Many chiefs of the stars shall err and these shall alter their orbits and tasks and not appear at the times prescribed to them." This symbolic depiction of celestial disorder reflects God’s judgment against human rebellion. The Book of Enoch, widely circulated and respected in Jewish thought, portrays cosmic upheavals as metaphors for divine intervention and moral decay.

Similarly, the Sibylline Oracles, a collection of prophetic texts influenced by Jewish and Greco-Roman traditions, employ cosmic imagery to describe apocalyptic judgment. For instance, in Sib. Or. 3.83-92, stars are said to abandon their courses, and the earth quakes as God’s wrath approaches. These vivid descriptions, far from literal predictions, communicate the gravity and universality of divine judgment. Ancient audiences understood that such language signified covenantal collapse or national ruin, not astronomical phenomena.

This symbolism finds its ultimate precedent in the Old Testament. Consider Isaiah 13:10, which proclaims judgment on Babylon: “The stars of heaven and their constellations will not flash forth their light; the sun will be dark when it rises, and the moon will not shed its light.” Similarly, Ezekiel 32:7-8 announces judgment on Egypt: “When I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light.” These passages do not predict literal astronomical catastrophes but symbolize divine judgment against rebellious nations. Jesus’ words in Matthew 24 align perfectly with this tradition, using well-established imagery to foretell the fall of Jerusalem.

Josephus: Historical Accounts of Jerusalem’s Doom

The Jewish historian Josephus, an eyewitness to the events leading up to Jerusalem’s destruction in AD 70, provides compelling corroboration of this cosmic symbolism. In The Wars of the Jews (6.5.3), he recounts extraordinary signs preceding the Roman siege:

• A star resembling a sword hung over the city for an entire year.

• A comet was visible in the night sky, interpreted as a divine warning.

• A bright light shone around the temple at night, a phenomenon considered a supernatural portent.

• A cow gave birth to a lamb in the temple precincts, an unnatural occurrence laden with symbolic weight.

• A vision of chariots and armies was seen in the clouds, seemingly preparing for battle.

Josephus did not treat these as coincidences. He explicitly interpreted them as divine signs of Jerusalem’s impending doom. The cosmic phenomena he describes align with Jesus’ language about the sun, moon, and stars, reinforcing the point that these signs symbolized judgment, not literal celestial disasters. To read Jesus’ words as predicting physical calamities while ignoring such historical accounts is to ignore the obvious.

Philo and Roman Perspectives

The first-century Jewish philosopher Philo of Alexandria also used cosmic imagery to symbolize divine judgment. For Philo, eclipses, earthquakes, and other natural phenomena served as signs of God’s governance, signaling His displeasure with human rebellion. Though Philo’s writings are not specifically tied to Jerusalem’s fall, they demonstrate how apocalyptic imagery was deeply embedded in Jewish thought.

Even Roman historians like Suetonius and Tacitus testify to this universal understanding. Haley’s Comet appeared in AD 66, just a few years before Jerusalem’s destruction, and Emperor Nero, notorious for his paranoia, interpreted the comet as a harbinger of his own downfall. Romans widely regarded such phenomena as omens of political upheaval and disaster, reinforcing the cultural significance of cosmic signs as symbols of judgment.

Dispensationalist Misinterpretations

Some might argue that these historical accounts support a literalist reading of Jesus’ words. But this objection collapses under scrutiny. First-century audiences understood cosmic imagery as symbolic, not literal. A “star resembling a sword” or “chariots in the clouds” was not meant to be scientifically precise but to convey profound theological truths through vivid symbols. The point was not whether every bystander physically saw these events; the point was what these signs communicated: divine judgment on a rebellious city and its leaders.

Dispensationalists, with their rigid wooden literalism, flatten this rich apocalyptic language into absurdity. By insisting on a literal fulfillment of cosmic catastrophes, they ignore both the cultural and literary context of Jesus’ words and the historical evidence from Josephus and others. Their approach doesn’t just misread the text; it turns it into an eschatological farce.

Why This Matters

By situating Jesus’ prophecy within the apocalyptic tradition, grounding it in Old Testament precedents, and corroborating it with first-century accounts, we see that Matthew 24’s cosmic imagery is not a prediction of literal astronomical events. Instead, it is a symbolic proclamation of Jerusalem’s covenantal collapse. Jesus’ original audience would have understood this immediately, recognizing the apocalyptic language as a declaration of divine judgment.

To interpret this passage through the lens of dispensationalism is not only to miss the point but to butcher the text entirely. Matthew 24:29-30 is not about stars literally falling or the heavens physically shaking. It is about God’s decisive judgment on Jerusalem, a judgment that fulfilled the Old Covenant and heralded the unshakable kingdom of Christ.

EVIDENCE 8: THE SIGN IN THE SKY?

When Jesus says:

“And then the sign of the Son of Man will appear in the sky” - Matthew 24:30a

We have several issues that need to be understood. First, the time frame has not changed. “And then” signals a logical and chronological sequence of events that ties this entire prophecy together. After forty years of signs and evidence that will increase in magnitude and intensity over a single first-century generation (Matthew 24:3-28, 34), one of the final signs will be shown in the heavens, signaling that Christ’s Kingdom has come and that the old kingdom is passing away.

Second, there are linguistic challenges in this passage that must be addressed to fully understand its meaning. For now, let us focus on the first challenge: the translation of the word “sky.”

In modern English translations, it appears as though the Son of Man will physically appear in the sky. If you read further, it seems like the entire world will see Him coming on the clouds, and all the people of the earth will mourn over what they have done. This is what the dispensational types want you to believe, but it is not a faithful translation of the text.

The Meaning of “Sky”

The word translated as “sky” is the Greek word for “heaven” (οῦρανός), which refers to the spiritual realm, not the physical atmosphere. Let’s be clear: you and I cannot build a rocket to fly to the heavenly throne room where God dwells. Heaven does not have a physical address at some interstellar crossroads in the cosmos. It exists in an entirely different plane of reality—one that overlaps with ours yet is immaterial.

Whenever God appears or disappears—whether in bodily or divine form—He does not travel up or down in any spatial direction. He simply steps into or out of the visible realm. For instance, Jesus vanished when the crowds sought to kill Him. During the Transfiguration, He didn’t “go” anywhere but pulled back the material curtain to reveal the spiritual reality. In this sense, heaven is not a location to which one travels but a dimension God may enter or exit at will.

The only exception to this rule is Christ’s ascension upward into heaven, which carries massive theological implications that we will address momentarily. For now, suffice it to say that heaven is an immaterial reality, not a physical space. Understanding this is crucial to grasping where the sign occurs.

If the sign appears in the material sky, with Jesus riding a literal cloud visible to everyone on earth, then dispensationalists might have a point. However, this interpretation ignores the genre switch and misrepresents the context. The text is speaking of a spiritual, not physical, event.

Understanding the Genre Switch

Most people intuitively recognize linguistic shifts when they happen. For example, if a Wall Street broker said, “This stock is going to the moon,” you wouldn’t imagine rockets launching shares into outer space. You’d know he meant the stock price is expected to rise dramatically. In the same way, Jesus switches to a figurative and apocalyptic genre to enhance and emphasize the truths He’s already communicated in a more straightforward style.

We’ve already shown how the sun, moon, and stars represent the downfall of nations (Matthew 24:29). These apocalyptic images describe covenantal upheaval, not celestial chaos. Therefore, interpreting “sky” as the physical atmosphere is woefully inadequate and entirely misleading.

Mocking the Dispensational Interpretation

It’s worth pausing here to mock one of the more absurd dispensational claims: that this prophecy refers to the invention of television and the internet. According to this theory, Jesus’ statement about all people seeing Him must involve a global broadcast—perhaps with CNN or some social media feed beaming the event into every smartphone. Really? Are we to believe that Jesus’ apocalyptic discourse hinges on twenty-first-century technology? The sheer absurdity of this notion should make it clear that such an interpretation is not only out of sync with the text but also borders on comedic. Jesus was not predicting a future where satellite dishes and Wi-Fi made His return possible. Instead, the text plainly speaks to a specific event in the first century, visible to the people of Judah, the very ones who pierced Him.

The Sign’s Meaning

What is this sign in the heavens? If it is not a bodily coming of our Lord on physical clouds, what is it pointing to? In my view, all these heavenly signs demonstrate the covenantal upheaval of one kingdom and the establishment of another. Jesus came to bring the old covenant era to a close. Redemption required His ascension into heaven to receive His blood-bought Kingdom from the Father, where He would rule until His enemies were made His footstool (1 Corinthians 15:24-25).

Thus, the sign is not a physical event flashing in the atmosphere but a spiritual event reverberating from heaven. Jesus’ ascension and enthronement in the heavenly realm are the ultimate fulfillment of this prophecy, demonstrating His sovereignty and the judgment upon Jerusalem for its covenantal rebellion.

Integration with the Broader Context

This interpretation perfectly aligns with the context of Matthew 24:29-30. The apocalyptic imagery and covenantal judgment language used throughout the chapter culminate here, reinforcing the idea that these events occurred within the first century. The “sign” confirms that Christ’s Kingdom had come, and the old covenant world was definitively ending.

By rejecting wooden literalism and understanding the genre, linguistic nuances, and biblical context, we see that the dispensationalist interpretation collapses under scrutiny. This sign is not a distant-future, global spectacle but a profound spiritual reality fulfilled in the first century. The Son of Man’s ascension into heaven is the ultimate sign of His authority, vindicating His prophecy and sealing Jerusalem’s fate.

EVIDENCE 9: ALL THE TRIBES OF THE EARTH WILL MOURN?

Jesus continues:

"and then all the tribes of the earth will mourn" - Matthew 24:30b

This is yet another mistranslation that has produced massive confusion and speculation, leading to interpretations that are patently unfaithful to the text. The phrase “and then” ties this event directly to the first-century timeframe, reinforcing the continuity of judgment that Jesus was prophesying. Dispensationalists would have you believe that this is a global mourning event, broadcast across the planet on every device, with the whole world trembling before a physical and cosmic spectacle. But the text, in both Greek and context, simply does not allow for such a reading.

The issue lies with the word translated as “earth” (γῆ). In modern English, this word is often misunderstood to refer to the entire planet. However, the Greek word γῆ overwhelmingly refers to a specific, localized region—most commonly the land of Israel. If Jesus had meant to describe a global event, He would have used kosmos (the entire world) or oikoumene(the inhabited world). Instead, He chose γῆ, which consistently refers to the geographically defined land associated with a specific people.

Let’s examine just a few examples from the New Testament to illustrate this point:

• “Arise, take the Child and His mother, and go into the land (γῆ) of Israel.” (Matthew 2:20-21)

• “The land (γῆ) of Zebulun and the land (γῆ) of Naphtali.” (Matthew 4:15)

• “It will be more tolerable for the land (γῆ) of Sodom and Gomorrah in the day of judgment.” (Matthew 10:15)

• “When they had crossed over, they came to the land (γῆ) at Gennesaret.” (Matthew 14:34)

• “There were many widows in Israel in the days of Elijah, when a great famine came over all the land (γῆ).” (Luke 4:25)

• “Leave your country (γῆ) and your relatives, and come into the land (γῆ) that I will show you.” (Acts 7:3-4)

• “By faith he lived as an alien in the land (γῆ) of promise, as in a foreign land (γῆ).” (Hebrews 11:9)

Over and over, γῆ refers not to the entire world but to a specific region. When paired with “tribes” (φυλαί), the meaning becomes even clearer. The tribes refer to the twelve tribal divisions of Israel, organized under the Mosaic covenant. No other nation in the ancient world—neither Rome, Greece, nor any other power—structured itself by tribes in this way. This language is unique to Judah and decisively local.

The correct translation, therefore, is: “And then all the tribes of the land will mourn.” This prophecy does not describe a global, cosmic event but a covenantal judgment upon the land of Judah and its tribes.

Mourning: What Does It Mean?

What does it mean that the tribes will mourn? Dispensationalists often claim this signifies worldwide repentance. But this is nonsense. Mourning does not imply repentance here. It is the grief of a nation facing divine judgment. The Jewish people mourned not because they regretted rejecting Christ, but because they faced the catastrophic consequences of that rejection—the destruction of Jerusalem, their spectacular house, and their entire covenantal world.

As Revelation 1:7 says:

"Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth [γῆ, land] will mourn over Him." - Revelation 1:7

This is not a 21st-century event streamed on YouTube. It is a prophecy of first-century Israel, whose tribes—the very people who pierced their Messiah—would see His judgment coming and mourn their doom.

Why This Matters

This verse is a dagger to the heart of dispensationalism. It obliterates their vision of a global, end-times spectacle. Jesus’ words are clear: the mourning is local, covenantal, and specific to the land of Israel and its tribes. It was fulfilled in the first century as Jerusalem and its temple were destroyed in A.D. 70, a divine judgment upon a nation that rejected its King.

By mistranslating γῆ as "earth" and ignoring the clear tribal context, dispensationalists distort the text beyond recognition. But when we let the text speak for itself, we see the undeniable reality: this prophecy is about the judgment of Judah, not the end of the world.

EVIDENCE 10: JESUS COMING ON THE CLOUDS

Jesus continued:

"And they will see the Son of Man coming on the clouds of the sky with power and great glory." – Matthew 24:30c

What does it mean for Jesus to come "on the clouds"? Dispensationalists insist this refers to a physical, global descent of Christ in the future. But when we examine the biblical use of clouds and the prophecy Jesus is quoting, we see this interpretation collapse under the weight of Scripture.

To understand this passage, we must unpack the rich imagery of clouds in the Bible and recognize how Jesus is quoting Daniel 7:13. Only then will the true meaning—His enthronement and judgment upon Jerusalem—come into view.

Clouds in the Old Testament: Glory and Judgment

Clouds are not mere meteorological phenomena in Scripture. They are a symbol of God's glory and divine intervention in human history. When God "comes on the clouds," it signifies His active presence—either to bless or to judge. The Old Testament sets a clear pattern:

God’s Glory and Presence

• Guiding His people: God led Israel by a pillar of cloud in the wilderness (Exodus 13:21; Numbers 9:17-22).

• Revealing His majesty: God descended in a cloud to speak with Moses and the people (Exodus 19:9; 33:9).

• Dwelling with His people: His glory filled the tabernacle and temple in the form of a cloud (Exodus 40:34; 1 Kings 8:10-11).

God’s Judgment on the Wicked

• Judging Egypt: "Behold, the LORD is riding on a swift cloud and is about to come to Egypt" (Isaiah 19:1).

• The Flood: Clouds signified God’s wrathful destruction in Noah’s day (Genesis 9:14).

• Judging nations: God’s judgment is described as “a day of clouds and thick darkness” (Zephaniah 1:15).

When God comes in the clouds, it is either to bless His covenant people or to judge His enemies. The context determines whether the clouds bring comfort or terror.

The Clouds in Matthew 24

When Jesus speaks of “coming on the clouds of the sky with power and great glory,” He is adopting this well-known biblical imagery. He is not describing a literal descent from the heavens; He is signaling His divine authority and presence. But what kind of presence is this? Judgment.

This becomes clear when we consider the context: Jesus is prophesying the destruction of Jerusalem, the temple, and the covenant-breaking Jewish leadership of that generation. The Roman armies that obliterated Jerusalem in AD 70 were the visible instruments of Christ’s invisible, judicial "coming on the clouds."

Jesus Quoting Daniel 7:13

Here’s where the argument becomes undeniable: Jesus isn’t just using generic Old Testament cloud imagery; He is directly quoting Daniel 7:13:

"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." - Daniel 7:13

Notice what’s happening in Daniel’s vision. The Son of Man is not descending to earth—He is ascending to the Ancient of Days (God the Father) to receive His Kingdom. This is a heavenly enthronement, not a physical descent. By quoting Daniel, Jesus identifies Himself as the Son of Man who ascends to the Father after His resurrection to be crowned King of kings.

The Coronation of Christ

The destruction of Jerusalem in AD 70 serves as the earthly proof that Christ was enthroned in heaven. His "coming on the clouds" vindicates His authority as King and demonstrates the end of the Old Covenant order.

Jesus made this explicit during His trial before Caiaphas in Matthew 26:64:

"You will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven." - Matthew 26:64

This statement leaves no room for futurist speculation. Jesus told Caiaphas—and by extension, his generation—that they would personally witness His "coming on the clouds." This is not a far-off, global event; it is a first-century reality.

Dispensationalism’s Fatal Error

Dispensationalists insist that "coming on the clouds" refers to a literal, global event in the distant future. But this interpretation ignores both the Old Testament context and Jesus’ deliberate quotation of Daniel 7. It flattens the rich, symbolic language of apocalyptic prophecy into a clumsy, wooden literalism that cannot hold up under scrutiny.

Jesus’ "coming on the clouds" is about His enthronement as King and His covenantal judgment on Jerusalem, marking the transition from the Old Covenant to the New. The Roman siege of Jerusalem and the destruction of the temple in AD 70 are the visible signs that the Son of Man is reigning in glory.

This isn’t just history; it’s theology. It shows that Christ’s Kingdom is here, growing, and advancing, and that His reign will never end (Daniel 7:14). The Old Covenant has passed away, and the New Covenant has been fully inaugurated.

Jesus’ words in Matthew 24:30 are not about a future descent from heaven but a profound declaration of His heavenly enthronement and His judgment upon Jerusalem. His "coming on the clouds" is a display of divine authority, fulfilling Daniel 7 and proving that Christ reigns as the sovereign King.

This truth dismantles dispensationalism and calls us to recognize the glory and power of the reigning Christ, who continues to expand His Kingdom in the here and now.

EVIDENCE 11: TWO KINDS OF “COMINGS”

The confusion surrounding the "comings" of Christ in the New Testament has wreaked havoc on evangelical eschatology. This theological misstep has fueled misguided futurist speculation and the theological embarrassment of dispensationalism. Yet, clarity emerges when we grasp one simple truth: the New Testament speaks of two distinct comings of Christ.

This distinction is not a mere academic exercise; it’s the linchpin that connects and solidifies every argument presented thus far. Matthew 24, often misused as a playground for speculative timelines, is about a covenantal judgment—not a distant, future event. This section ties together the threads of judgment language, historical fulfillment, and the reign of Christ, paving the way for a conclusion that leaves no room for dispensational error.
The Two “Comings”: A Critical Distinction

The New Testament reveals two categories of Christ’s coming. The first is His final, bodily return at the end of history, when He will consummate God’s redemptive plan. The second is His covenantal coming in judgment, specifically against Jerusalem in AD 70. This is the "coming" Jesus describes in Matthew 24, fulfilling Old Testament patterns of divine judgment.

Dispensationalists fail to see this distinction, conflating these comings and projecting Matthew 24 thousands of years into the future. This error distorts Scripture, turning Christ’s clear prophecy into an unrecognizable maze of speculation. Their approach is not simply mistaken; it’s a betrayal of Christ’s words and a refusal to acknowledge the historical reality of His judgment.
Daniel 7: Anchoring the Argument

Daniel 7:13-14 provides the key to understanding Matthew 24. In Daniel’s vision, the Son of Man ascends to the Ancient of Days to receive dominion and an everlasting kingdom. This upward movement is an ascension, not a descent. Jesus Himself quotes this passage when He tells Caiphas in Matthew 26:64:

“You have said it yourself; nevertheless, I tell you, hereafter YOU will see the Son of Man sitting at the right hand of Power, and COMING on the clouds of heaven.”

Caiaphas and the first-century Jewish leaders were the intended audience. Jesus’ prophecy was fulfilled in their generation, vindicating His authority and pronouncing judgment on Jerusalem. Dispensationalists, ignoring this context, twist the text into a futuristic spectacle. Their interpretation reduces Christ’s words to a cosmic guessing game, divorced from their historical and theological foundation.
The Symbolism of the Clouds

The imagery of “coming on the clouds” is deeply rooted in Old Testament language. Clouds signify God’s presence, whether in blessing (Exodus 13:21) or judgment (Isaiah 19:1). Jesus’ use of this imagery in Matthew 24 is a declaration of divine judgment, not a literal meteorological event. It signifies His authority to act as Judge over Jerusalem and establish His kingdom.

Integration with the Broader Argument

This evidence does more than dismantle dispensationalism; it connects seamlessly with all the preceding arguments. From the apocalyptic language in Matthew 24 to the historical reality of Jerusalem’s destruction, every point converges here. By recognizing the two comings, we affirm that Jesus’ prophecy was not a vague future promise but a precise, covenantal act. This reinforces the consistent theme: Christ reigns now, His kingdom is advancing, and His word is true.

The Final Nail in Dispensationalism’s Coffin

Matthew 24 is not about a future rapture or dystopian Antichrist regime. It’s about the first-century judgment on Jerusalem, the vindication of Christ as King, and the fulfillment of Daniel 7. Dispensationalism’s timelines and charts crumble under the weight of biblical truth. Their eschatology is not just flawed; it’s an affront to the gospel itself.

To my dispensationalist friends: lay down your speculative charts and pick up the sword of truth. The two comings are clear and undeniable. Embrace this truth and free yourself from the bondage of theological confusion.

CONCLUSION

In this episode, we uncovered the astonishing truth of Matthew 24: Christ’s words were fulfilled exactly as He promised. The destruction of Jerusalem in A.D. 70 is not just a historical footnote—it is proof that our Lord speaks truthfully, reigns supremely, and is faithful to His Word. This changes everything about how we live today.

Here’s what this means for us: we are free. Free from the chains of fear that dispensationalism has placed on so many believers—fear of an impending apocalypse, fear of defeat, fear that history is slipping out of control. The reality of Christ’s fulfilled prophecy shows us that history isn’t spiraling into chaos; it is unfolding under the sovereign hand of our reigning King. You no longer need to panic over the state of the world or wring your hands over what’s coming next. Jesus has already proven that His Kingdom is unshakable, and you belong to that Kingdom.

This also means we can live without fear. The same Christ who spoke these words with pinpoint accuracy is the One who rules over every moment of your life. He sees the trials you face, the battles you fight, and the burdens you carry—and He stands ready to strengthen and sustain you. Let His faithfulness in fulfilling Matthew 24 remind you that His promises to you are just as certain. You don’t walk alone. You don’t labor in vain. You don’t fight for a Kingdom that might fail. Christ is with you, and He never fails.

And this truth should give us confidence—confidence to live boldly, work faithfully, and stand courageously. If Jesus’ words about judgment were so precise, how much more can we trust His promises about redemption, victory, and the ultimate triumph of His church? The Kingdom is advancing, not retreating. Christ reigns, not the world. The church is conquering, not collapsing. So rise up! Live as citizens of a victorious Kingdom. Pour yourself into your family, your work, your church, and your community, knowing that everything you do for Christ will last forever.

Finally, let this truth propel you forward. Christ’s fulfilled words show us that He is utterly trustworthy, utterly victorious, and utterly unstoppable. So stop living in defeat. Stop believing the lie that the church is losing. We are not bystanders; we are builders, soldiers, and ambassadors of a Kingdom that will never fail. Take these truths and press forward—unshaken, unwavering, and full of hope.

The freedom you now have, the fear you’ve left behind, and the confidence you now possess are rooted in the words of Christ, who spoke with absolute authority and fulfilled every promise. Let this truth transform you. Let it embolden you. Let it move you to action.

The Kingdom is here. Christ reigns. His promises stand. And you—by His grace—are part of the greatest movement in history. Now, go and live like it. Thank you for joining me on this episode of the PRODCAST. Until next time, remember: Jesus is King, and that changes everything. Now, get out of here!