Haggai 2:1-9

The Future Glory of the Temple

^1:15b In the second year of King Darius, ^2:1 in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Haggai, saying: ² Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people, and say, ³ Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? ⁴ Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, ⁵ according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. ⁶ For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; ⁷ and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. ⁸ The silver is mine, and the gold is mine, says the LORD of hosts. ⁹ The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts. (Haggai 2:1-9, NRSV)

On October 25, 2009 ( the Sunday closest to October 26, Year One), the reading, Haggai 1:1-2:9, included readings for yesterday and today (Fri. and Sat., Dec. 11 and 12, 2009). The comments then were repeated from comments on Haggai 1:1-15 and 2:1-19 of December 14 and 15, 2007 (Friday and Saturday in the week of the Second Sunday of Advent, Year Two), comments that were repeated from October 28, 2007 (the Sunday closest to October 26, Year One), when comments were repeated with editing and supplement from October 23, 2005 (the Sunday closest to October 26, Year One). The following comments are repeated from relevant comments of October 25, 2009, with editing and supplement:

Yesterday’s reading began with a date. “In the second year of King Darius in the sixth month, on the first day of the month, the word of the LORD (hvhy-rbaD4, d ^evar-YHWH) came by the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest” (Hag.1:1). The sixth month would be Elul (Neh. 6:15); according to Gregory Mobley, the date by our calendar is “August 29, 520 BCE” (NOAB, 3^rd ed., on Hag. 1:1). For today’s reading the text moves ahead, about a month later. In yesterday’s comments, we discussed an issue about the text, whether “in the second year of King Darius” (1:15b) should go with v. 15a, or 2:1, or both. But the textual issue does not affect the actual date indicated. “In the second year of King Darius, in the seventh month [Tishri], on the twenty-first day of the month” (1:15b and 2:1a), that is, according to Mobley, “October 17:520 BCE” (ibid., on Hag. 2:1). Mobley adds, “This date, the twenty-first day of the seventh month, would place the oracle during the festival of booths (Lev. 23:33-36, 39-42), which would make the reference to the Exodus (2:5) all the more appropriate” (ibid.). Ehud Ben Zvi says, “The divine message here is addressed to both the two leaders and all the people. It is set on the 21^st of Tishri, about a month since the leaders and the people took action, and in the last day of a festival, Sukkot. The text does not address the potential significance of this time of the year for the narrative, but leaves it for the book’s readers to discern” (The Jewish Study Bible, 2004, on 1:15b-29). The LORD directs Haggai to encourage the people. We are told that “the word of the LORD (hvhy-rbaD4, d ^evar-YHWH) came by the prophet Haggai, saying: Speak now to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest, and to the remnant of the people” (2:1b, 2).

Zerubbabel, as we know, was a descendant of David and, if the conditions had been right, the potential king of the restored monarchy of Judah. But under the Persian empire, that was not to be. “Only in Hag. 1:1 and 2:2 is Zerubbabel entitled ‘governor’ [hHAP,, pechāh],” says Peter R. Ackroyd: “the same term appears in seal impressions (bullae) of the official administering the district of Yehud (Judah). He was probably, but not certainly, appointed by Darius I” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Zerubbabel). According to Simon B. Parker, Joshua (Heb. f1wuOhy4, y ^ehôšu ^a‘) is “an alternate form of the name Jeshua [Aram. f1Uwye, yēšû ^a‘, Ezra 2:2]” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Joshua 4). Jeshua/Joshua was

the son of Jozadak (Jehozadak) and a priest and clan leader who, along with Zerubbabel, led the return of a group of exiles from the Babylonian captivity (ca. 521 B.C.; Ezra 2:2; Neh. 7:7). He worked closely with Zerubbabel in reestablishing the worship of God in Jerusalem, first building an altar and reinstating sacrificial worship (Ezra 3:1-5) and then, with the encouragement of the prophet Haggai (Hag. 1:1-11), helping organize the rebuilding of the Temple (Ezra 3:8-9; 5:2). He is referred to as the high priest by Haggai (2:1) and Zechariah (6:11) and was the father of Joiakim who probably succeeded him as high priest (Neh. 12:10-12). (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Jeshua)

As directed by the LORD, Haggai speaks to these to leaders and “the remnant of the people” (Hag. 2:2), asking,

“Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing?” (v. 3). According to Mobley, “A few of the people present may have seen Solomon’s Temple before its destruction” (op. cit., on v. 3). W. Sibley Towner says, “Persons old enough to remember the appearance of the First Temple prior to its destruction in 587 would have to have been at least seventy-three years of age when Haggai said these words” (HarperCollins Study Bible, rev. ed., 2006, on Hag. 2:3). This question calls attention to the meagre beginning, and the desolation left by the Babylonian army. But Zerubbabel, Joshua and the others are to take courage. “Yet now take courage, O Zerubbabel, says the LORD; take courage, O Joshua, son of Jehozadak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear” (vv. 4-5). According to Towner, “Haggai compares the spirit of God in the midst of the community of his day to the manifestation of God’s presence in the pillars of cloud and fire during the exodus from Egypt (Ex. 13:20-21)” (op. cit., on Hag. 2:4-5). Haggai continues to present the LORD’s word. “For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land” (v. 6). Mobley says, “By using the style of war oracles (take courage; I am with you; do not fear; cf. Deut. 31:7; Josh. 1:9), the prophet rhetorically casts the building drive as nothing short of heroic” (op. cit., on vv. 4-6). And the oracle predicts that the wealth of the nations will be gathered to the Jerusalem, giving it a greater splendor than that of Solomon’s temple. “The treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts” (v. 7). “The silver is mine, and the gold is mine, says the LORD of hosts” (v. 8). “The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts” (v. 9).

Ben Zvi says,

The divine message reported here does not deal with the construction of the Temple per se, but with the question of whether the new Temple is an appropriate Temple for the LORD. The underlying issue is the plain incongruity between the expected glory of the house of a king who is sovereign over all and the absolute lack of splendor of a relatively small temple of a minor, poor province (cf. Ezra 3:12-13). Can this temple be appropriate? May they expect such a temple to be pleasing to the LORD, even if it has not received the type of legitimating sign seen at the completion of the first Temple (1 Kings 8:10-11)? Would the LORD be with them in such a case? (loc. cit.)

Later, as we know, Herod the Great went to great lengths in repairing and refurbishing the temple of his time, bringing it to a splendor which, in material terms, in fact exceeded that of Solomon’s temple. But in his day there were those who questioned the legitimacy of the Jerusalem temple–better, the legitimacy of its leadership–for example, the Essenes of Qumran, and Jesus. But Ben Zvi sees the potential for legitimacy in Haggai’s oracles. As to the questions he raises, that is, questions in the minds of Judeans in the time of Haggai, he says,

The report [i.e., still Hag. 1:15b-2:9] serves to allay these concerns of both the people described in the book and, above all, the readers for whom the book was written, since the incongruity characterized their days too. Further, according to the book, it was the lord who answered these questions and legitimized the readership’s Temple. Still the text recognizes the incongruity and maintains that in the future it will be rectified. (ibid.)

Of the statement that the wealth of the nations will be gathered to the Jerusalem (Hag. 2:7-8), Ben Zvi says, “Here the text assumes common, ancient Near Eastern concepts, namely that the wealth of a dominion should flow to the house of the ruler of the dominion, and that the manifestation of the glory of a king relates to the wealth flowing to him from the different nations and places under his dominion” (ibid.). He quotes “the Rabbis,” who see in the words, “silver is Mine and gold is Mine” (v. 8 NJPS 1985, 1999), teaching that gaining silver or gold is not an appropriate goal for mortals. Instead they stressed that Torah and good deeds are such goals. See m[ishnah] ’Avot 6.9)” (ibid., on v. 8).

Revelation 3:1-6

3:1 "And to the angel of the church in Sardis write: These are the words of him who has the seven spirits of God and the seven stars:

"I know your works; you have a name of being alive, but you are dead. 2 Wake up, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God. 3 Remember then what you received and heard; obey it, and repent. If you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 4 Yet you have still a few persons in Sardis who have not soiled their clothes; they will walk with me, dressed in white, for they are worthy. 5 If you conquer, you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father and before his angels. 6 Let anyone who has an ear listen to what the Spirit is saying to the churches (Revelation 3:1-6, NRSV)

On January 10, 2009 (Saturday in the week of the Second Sunday after Christmas, refs. for January 10, Year One), comments were repeated with editing and supplement from December 15, 2007 (Saturday in the week of the Second Sunday of Advent, Year Two), when comments were repeated with editing and supplement from December 10, 2005 (Saturday in the week of the Second Sunday of Advent, Year Two). The comments are repeated again here with further editing and supplement:

John's letters to churches continue, to Sardis (Rev. 3:1-6), for today) and after a break on Sunday, to Philadelphia (vv. 7-13), for Monday, and to Laodicea (vv. 14-22) for Tuesday. In today’s reading he is directed to write the Lord’s next letter “to angel of the church in Sardis: These are the words of him who has the seven spirits of God and the seven stars” (Rev. 3:1a). For “seven spirits,” John Pierre Ruiz refers to 1:4, and for “seven stars,” to 1:20 (NOAB, 3^rd ed., augmented, 2007, on Rev. 3:1). Earlier he commented: “Seven, a number associated with heavenly realities, suggests the divine authority of the message delivered by John” (ibid., on 1:4-8).

According to Pheme Perkins, Sardis was “the regional capital of Lydia in the province of Asia Minor . . . founded in Seleucid times (third century B.C.).” She adds that “the Lydian kings revered the Greek gods, were benefactors of Hellenic sanctuaries, and consulted the oracle at Delphi.” Perkins also notes that “In Roman times Sardis was the center of the imperial cult in the region [that is, worship of the emperor]” (Harper’s Bible Dictionary, rev. ed., 1996, s.v. Sardis). According to Ruiz, Sardis was “a prosperous city ca. 85 km (55 mi) northeast of Ephesus” (op. cit., on Rev. 3:1-6). According to Bruce M. Metzger, the city was “notorious for it's luxury and licentiousness” (B.M. Metzger, NOAB, 2^nd ed., 1994, on Rev. 3:1-6), and John's rebuke of the church--speaking for the Lord--is severe: “I know your works; you have a name of being alive, but you are dead" (Rev. 3:1b). The church is called to awaken. “Wake up, and strengthen what remains and is on the point of death, for I have not found your works perfect in the sight of my God” (v. 2). It seems that the church is on its deathbed, so to speak, and needs to return to its faithful beginnings. “Remember then what you received and heard,” says the Lord; “obey it, and repent” (v. 3a). What they received–earlier–was “the gospel,” says Metzger (ibid., on v. 3; cf. Ruiz, op. cit., on v. 3). As it continues, the admonition becomes a warning. “If you do not wake up,” says the Lord, “I will come like a thief, and you will not know at what hour I will come to you” (v. 3b). “I will come like a thief ,” says David E. Aune, is “a frequent metaphor for the unexpected arrival of Christ (16:5; Mt. 24:42-44; Lk. 12:39-40; 1 Thess. 5:2; 2 Peter 3:10)” (HarperCollins Study Bible, rev. ed., 2006, on Rev. 3:3).

But the Lord recognizes a faithful minority in the church at Sardis. “Yet you have still a few persons in Sardis who have not soiled their clothes; they will walk with me, dressed in white, for they are worthy” (v. 4). “Soiled clothes,” says Aune, “represent evil deeds, while white garments symbolize righteousness” (ibid., on v. 4). “If you conquer,” says the Lord, “you will be clothed like them in white robes, and I will not blot your name out of the book of life; I will confess your name before my Father and before his angels” (v. 5). According to Metzger, “Those who have maintained spiritual purity will enjoy Christ’s companionship here and will be acknowledged before God in heaven” (op. cit., on vv. 4-5). He adds that the “book of life [is] the register of God containing the names of the redeemed (13:8; 17:8; 20:12, 15; Ex. 32:32; Ps. 69:28; Dan. 12:1; Mal. 3:16; Lk. 10:20). According to Ruiz, “soiled . . . white [represent] not impurity/purity, but surrender/conquest” (op. cit., on vv. 4-5) in contrast to Aune, above. In the context, which advises faithfulness Christ, the ideas are perhaps not mutually exclusive. And this letter ends, as does each of the last four (noted yesterday), with the admonition, “Let anyone who has an ear listen to what the Spirit is saying to the churches” (v. 6).

Matthew 24:1-14

24:1 As Jesus came out of the temple and was going away, his disciples came to point out to him the buildings of the temple. 2 Then he asked them, "You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down."

Signs of the End of the Age (Mk 13.3-8; Lk 21.7-11)

3 When he was sitting on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will this be, and what will be the sign of your coming and of the end of the age?" 4 Jesus answered them, "Beware that no one leads you astray. 5 For many will come in my name, saying, 'I am the Messiah!' and they will lead many astray. 6 And you will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places: 8 all this is but the beginning of the birth pangs.

Persecutions Foretold (Mk 13.9-13; Lk 21.12-19)

9 "Then they will hand you over to be tortured and will put you to death, and you will be hated by all nations because of my name. 10 Then many will fall away, and they will betray one another and hate one another. 11 And many false prophets will arise and lead many astray. 12 And because of the increase of lawlessness, the love of many will grow cold. 13 But the one who endures to the end will be saved. 14 And this good news of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come. (Matthew 24:1-14, NRSV)

The following comments are based on those of July 10, 2008 (Thursday in the week of the Sunday closest to July 6, Year Two), when comments were repeated with some editing from December 15, 2007 (Saturday in the week of the Second Sunday of Advent, Year Two), when comments were repeated from July 13, 2006 (Thursday in the week of the Sunday closest to July 6, Year Two), when comments were combined and revised from an E-mail message sent December 12, 2003, for the weekend, from July 8, 2004 in an email sent July 8, 2004, for July 8-9, and from December 10, 2005 (Saturday of the week of the Second Sunday of Advent, Year Two).

There is an extensive discussion of the parallel passage in Mark 13:1-13 in the Archive for August 22, 2009 (Saturday in the week of the Sunday closest to August 17, Year One); for recent comments on Luke’s version (Lk. 21:5-19), see the Archive for June 19, 2009 (Friday in the week of the Sunday closest to June 15, Year One).

This is the first of four readings from Jesus’ eschatological discourse in Matthew. An outline of the discourse with references to parallel passages is found in the table in the separate file Eschatological Speech Outline. Parallel passages for today’s reading are found in the table in the separate file Eschatological Speech Beginning.

As chapter 24 of Matthew begins, Jesus comes “out of the temple and was going away,” when “his disciples came to point out to him the buildings of the temple” (Mt. 24:1). In Mark, one of his disciples speaks, and is quoted directly, “Look, Teacher (Didavskale, Didaskale), what large stones and what large buildings!” (Mk. 13:1). Luke has just reported Jesus’ comment while in the temple, on the gifts of “rich people,” as compared to the widow’s meagre offering (Lk. 21:1-4; cf. Mk. 12:41-44). While he was still in the temple, Luke tells us that “some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God” (Lk. 21:5). Jesus responds with a prediction of the temple’s destruction. According to Matthew, “Then he asked them, ‘You see all these, do you not? Truly I tell you, not one stone will be left here upon another; all will be thrown down’ ” (Mt. 24:2; cf. Mk. 13:2; Lk 21:6).

For Matthew and Mark this exchange must have taken place as they crossed the Kidron Valley, for Matthew says, “When he was sitting on the Mount of Olives, the disciples came to him privately, saying, ‘Tell us, when will this be, and what will be the sign of your coming (parousiva, parousia) and of the end of the age?’ ” (Mt. 24:3). That strikes one as a neat, three-part question, a setup for a three-point sermon--a prediction of the future in three parts. Mark singles out four disciples who ask the question. “When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, ‘Tell us when will this be, and what will be the sign that all these things are about to be accomplished?” (Mk. 13:3-4). This lacks reference to Jesus’ coming (parousiva, parousia), the technical term in the Christian tradition for the expected “second coming” of Christ, which Matthew has apparently added to Mark’s form of the question. In Luke, the questioners are not specified, perhaps including other people in the temple. And the question seems to focus on a single event, likely the destruction of the temple in A.D. 70. “They asked him, ‘Teacher (Didavskale, Didaskale, Mk. 13:1, above), when will this be, and what will be the sign that this is about to take place?’ ” (Lk. 21:7), but it is soon clear that Jesus is talking about something more, “for these things must take place first, but the end [my emphasis] will not follow immediately” (Lk. 21:9).

Elwyn E. Tilden and Bruce M. Metzger say Jesus’ instruction here seems “to merge teachings about an immediate destruction of Jerusalem with details associated in Scripture with the end of human history,” teachings that “were set down by the Evangelist in the light of events between AD 30 and 70” (NOAB. 2^nd ed., 1994, on Mt. 24:1-3). Jesus responds continuing with what has been called the “Synoptic Apocalypse,” meaning the section of Matthew with parallels in Mark and Luke which presents eschatology, or teaching about the end of the age. He begins his response with a warning. “Jesus answered them,” says Matthew, saying “ ‘Beware that no one leads you astray. For many will come in my name, saying, “I am the Messiah (oJ CristovV, ho Christos)!” and they will lead many astray’ ” (Mt. 24:4-5). Dennis C. Duling says, “According to Josephus, several figures in first-century Palestine claimed to be the Messiah (Antiquities 17.271-85; see also Mt:24:23-27; Acts 5:35-39; 21:38)” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 24:5). Without specifying “the Messiah” as such the versions of Mark and Luke clearly imply the same as they report the claim of many who say, “I am he (ejgwv eijmi, egō eimi)!” (Mk. 13:6a Lk 21:8a). Luke reports the imposters as saying “The time is near!” and adds Jesus’ warning, “Do not go after them” (Lk. 21:8b), compare “they will lead many astray” (Mt. 24:5b; Mk. 13:6b). Luke adds a time reference to the claims of the false Messiahs, who will say, “the time is near” (Lk. 21:8c). But all accounts move on quickly to supposed signs of the end. “And you will hear of wars and rumors of wars,” says Jesus; “see that you are not alarmed; for this must take place, but the end is not yet” (Mt. 24:6; cf. Mk. 13:7; Lk. 21:9). The list continues: “For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places” (Mt. 24:7; cf. Mk. 13:8). Luke has similar prediction (Lk. 21:10-11a), but adds a “supernatural” dimension (a clumsy term in this context, perhaps), for “there will be dreadful portents and great signs from heaven” (Lk. 21:11b). In Matthew’s version, Jesus refers to “the beginning of the birth pangs” (Mt. 24:8; cf Mk. 13:8, at the end).

At this point, Jesus predicts persecutions for his faithful followers. “Then they will hand you over to be tortured,” says Jesus, “and will put you to death, and you will be hated by all nations because of my name” (Mt. 24:9). In Mark and Luke these persecutions are related to the testimony of persecuted Christians “before governors and kings” (Mk. 13:9), or “before kings and governors” (Lk. 21:12). Luke emphasizes the value of these occasions for witness–as he will illustrate with examples in the Acts of the Apostles: “This will give you an opportunity to testify” (Lk. 21:13). According to Mark and Luke, such Christian witnesses will be aided by the Holy Spirit. “When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit” (Mk. 13:11; cf. Lk. 21:14-15). In Mark and Luke, Jesus says that Christians will be betrayed, even by family (Mk. 13:12; Lk. 21:16), and adds that “you [Christians] will be hated by all because of my name” (Mk. 13:13a; Lk. 21:17). Luke adds the comforting thought, “not a hair of your head will perish” (Lk. 21:18).

 Matthew does not include reference to betrayal by families, nor this hatred of Christians by all, but rather focuses on the “false prophets” who “will arise and lead many astray” (Mt. 24:11), who are not mentioned in the parallel accounts. Compare the reference to “false prophets” in Matthew 7:15, characterized as “thorns” and “thistles,” not “grapes” or “figs.” Luke’s version of this metaphor (6:43-45) has no reference to false prophets. Perhaps Matthew calls this saying of Jesus to mind because the question of “false prophets” or heretical Christian teachers had arisen within his community. Matthew’s version does predict “the increase of lawlessness,” because of which “the love of many will grow cold” (Mt. 24:12). And in all the Gospels Jesus calls for endurance to the end (Mt. 24:13; Mk. 13:13b; Lk. 21:19). And where earlier, according to Mark, Jesus says, “And the good news must first be proclaimed to all nations” (Mk. 13:10), in the context of the Christians being called before governors and kings (v. 9), Matthew concludes this section with an anticipation of his Great Commission (Mt. 28:16-28): “And this good news of the kingdom will be proclaimed throughout the world, as a testimony to all the nations; and then the end will come” (Mt. 24:14).

One needs to be cautious, to say the least, in inferring a prophetic time-line from this speech. “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father” (Mt. 24:36). We are even warned not to believe those who would set dates (vv. 23-26). But there are some predictions, of false Messiahs, for example (v. 5), “wars and rumors of wars” (v. 6-7a), and “famines and earthquakes” (v. 7b). Christians will face torture, martyrdom and hatred (v. 9); believers will fall away (become apostate) (v. 10); and false prophets will arise (v. 11). It will be important to “endure to the end” (v. 13) and not let one’s “love grow cold” (v. 12). The “good news of the kingdom will be proclaimed throughout the world.” (v. 14).

In recent years we have heard of terrible atrocities, mass murder, genocide, “wars and rumors of war,” the killing fields of Cambodia, Uganda, Rwanda, Bosnia, and Iraq; these and more remind us of Hitler’s “final solution.” Is it only that we are more aware because our news media are more efficient now, or have people always been so brutally inhuman? The world is also full of stories of courage and compassion, some battling the evil plagues with resignation and a stiff upper lip (as illustrated by Dr. Rieux, in the Plague), others more confidently in this assurance: “And remember, I am with you always, to the end of the age” (Mt. 28:20). But, in any case, while taking the warnings of this chapter seriously, it’s also important to remember what Jesus also said, “But about that day and hour no one knows” (v. 36). An older Quaker minister and College President whom I greatly admire once said, “The time came when I threw away all of my sermons about Mussolini the Antichrist!” In deference to his example, I too, will refrain from date setting or construction of eschatological timetables. The important thing is to be ready when God calls.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net