The Gospel Age Harvest part 2: The Lord’s Return and Presence in the Gospel Age Harvest
Introduction – Interpretations, Conclusions, and Harmony
In any type of research into topics that are, at least in the present time, unable to be definitively proven with visible or physical evidence, there is always a certain degree of interpretation. Astronomers have data regarding the vastness of the universe beyond the planets and satellites we can physically see, but there is a certain degree of interpretation necessary to coalesce that data into understandable conclusions. Closer to home, archeologists and paleontologists regularly unearth new fossils, artifacts, and other relics from both the near and distant past. Determining the age, purpose, and even identity of these relics requires, again, a certain amount of interpretation of data. In these examples, data exists, that can be seen and studied. However, the conclusions driven by that data require the expertise of the learned students in the appropriate field. These students seek to formulate conclusions that are in harmony with not only the data directly involved in the task, but surrounding data in the particular discipline as well.
Students of the Bible approach the concept of drawing conclusions in the same fashion. Many religions of the world look on the Bible, or at least parts of the Bible as a revelation of truths about mankind, the world it inhabits, and the Grand Creator who planned and developed all things. When viewing the more historic facets of the Bible, such as the history of Israel, the prominent figures portrayed throughout the Old Testament, and the significant events such as the Flood of Noah’s time, or the giving of the Ten Commandments, many religious systems, and more particularly, many branches of Christianity generally agree.
However, as the Bible transitions into the time period of the New Testament, interpretations of the Bible amongst differing branches of Christianity begin to diverge. The events of the period of time in God’s plan for mankind previously referred to as the Gospel Age roughly spans the time period of Jesus’ first advent on Earth to the present day. Although there is a historical record of many of the events during this time period, the conclusions that may be drawn about these events, such as their causes, their impacts, and even details surrounding the events, require historians and students to engage in some level of interpretation. In particular, events that may hold some religious significance are, in many cases, doubly subject to such interpretation, as these events often hold a secular, mainstream interpretation, and sometimes differing religious interpretations.
As the current series of studies reflecting on God’s plan for mankind enters into the end of the Gospel Age, and begins to concentrate on the events of the Harvest Period that overlap the end of the Gospel Age and the beginning of the next glorious age, the focus of the studies begins to shift from well-established events of the past and into events of the more recent past, the present day, and even into the near future. Especially when discussing expected events of the near future, there is always a certain degree of sensitivity that these types of conclusions require because, by necessity, they require a greater degree of interpretation than when concentrating on events of the past. Each study will endeavor to focus on a particular event in God’s plan, and further endeavor to provide a thoroughly-scriptural basis for these interpretations. In each case, the interpretation will attempt to be shown to be in harmony with the sum total of the scriptural record. Much like any scientist, analyst or student gains confidence in their conclusions when that conclusion can be shown to be in harmony with other conclusions that have been considered soundly proven, so, too, will the forthcoming studies strive to demonstrate a similar degree of harmony.
This study also acknowledges that, as with many disciplines, there can be disagreements over data that is more interpretive than factually based. Disagreements over the dates of events in the distant past are frequent, and in many cases, even healthy to their field. Some of the conclusions presented in the forthcoming studies may fall into this category as well; particularly with regards to dates. Although there may be some degree of disagreement over the exact dates and chronological calculations associated with them, each study will strive to make the case that the overall concepts presented are still valid in terms of a harmonious presentation of God’s plan for mankind. Further, each study will strive to present conclusions based on the scriptural record of the Bible itself, combined with an examination on established history, and not concentrate on non-Biblical traditions, conclusions or philosophies that have grown over the centuries. This study intends no offense to any other belief system or interpretation, Christian or otherwise, and only seeks to present an interpretation of Biblical events and prophecies that are in harmony with the entirety of the Bible itself, and in keeping with the character of the wonderfully loving and just Creator who designed all things.
The Return of the Harvester
In previous studies, the time period of Jesus’s first advent was considered as a “harvest” period. After generations of living and developing under God’s law, given to them after their exodus from Egypt, the descendants of Israel were expected to have developed hearts and minds in accordance with not only the words of God’s law, but the spirit of it as well. A comparison against the giving of God’s law to the descendants of Israel to the planting of a seed was considered. Just as a seed is expected to grow into something further, so, too, were the descendants of Israel expected to “grow” under God’s law. As Jesus walked amongst the Jewish people during his first advent, he sought those who showed evidence of this growth, and called them forth to service. From this perspective, this period of time in God’s plan was labeled as “the Jewish Age Harvest” period.
Although some were found to have sufficiently developed under God’s law to be called forth, or “harvested”, Jesus ultimately found the majority of the people as not displaying sufficient development, which led to their collective rejection (Matthew 23:27-39). However, after Jesus’s death, God opened the call to serve Him to the remainder of mankind as well, as chronicled in Acts chapter 10. Just as the Jewish people were allowed time to develop under God’s law during the Jewish Age, so, to was the rest of mankind given time to develop into something pleasing to God. This period of time in God’s plan was labeled as “the Gospel Age”.
Just as the Jewish Age ended in a “harvest period”, and having established that the purpose of the following Gospel Age was, similarly, to allow time for the Gentile people to respond to God’s calling, it is reasonable, then, to expect that the Gospel Age will also end in a “harvest period”. As we consider the Gospel Age harvest period, one concept that will be proposed is that now, the current time we are all living in, is this Gospel Age harvest period, that overlaps the ending of the Gospel Age, and the dawning of the next age in God’s plan.
When approaching this consideration, there is one obvious concept to start with. The major event that defined the Jewish Age Harvest period was the arrival and presence of Jesus. Although God set the standard, and as such, ultimately decided who had developed sufficiently, it was Jesus himself who was present among the people and did the physical calling. When thus trying to determine the anticipated time period for the Gospel Age harvest period, which is a parallel to the Jewish Age Harvest period, the major event that should be looked for is the returned presence of Jesus.
Most, if not all, Christian people are familiar with the account of Jesus’s crucifixion, death, rising, and eventual departure to a higher state of spiritual existence. Just as the Jewish people were told, through prophecy, to expect their Messiah, Christians throughout the centuries since his death have likewise expected the return of Jesus. Jesus himself spoke of his departure and eventual return on many occasions, including the book of John:
John 14:3 And if I go and prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also.
Among both Christian and non-Christian people, there is a generally accepted view of Jesus’ return. Even to those who may not actually believe in Jesus, or even in God, Jesus’ return is often pictured as a time of dread. Terrible visions of lightning, fire and natural disasters are often associated with the time of his wrathful “second coming”. These disasters are frequently accompanied by visions of societal and economic collapses. Some depictions place Jesus visibly at the head of these visions as a terrible presence, descending from the clouds in a storm of fury and vengeance, physically visible to all of mankind.
Since understanding the time of Jesus’s return and continued presence is critical to framing the time period of the Gospel Age harvest time, these images, traditions and expectations will be put aside for the moment. Consider instead an account of Jesus’s own words on the manner of his eventual return, as recorded in the well-known words of Matthew chapter 24.
As the chapter opens, Jesus and his disciples are passing by the Temple. Jesus remarks to his disciples about the future destruction of the Temple. This prompts his disciples to ask more questions about this future time. The King James version of the Bible renders the disciples’ question in the following words:
Matthew 24:3 (KJV) And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Jesus then followed with a string of replies that have collectively become known to some as “The Lord’s Great Prophecy”, which spans the remainder of Matthew chapter 24, and chapter 25 as well. Over the centuries, many Christians have associated this prophecy with the end of the age, commonly referred to be some as “the end times”. Many also associate this prophecy with Jesus himself describing, in part, the events and state of the world that will accompany his return and presence. As such, many have looked to these chapters with particular interest, in the hopes of being able to understand and recognize the time when Jesus would come again, and what could be expected during that time. Verse three proves to be an introduction, of sorts, to this prophecy. However, misleading translations in the King James version of the Bible have led some into a cascading series of misinterpretations of Jesus’s prophecies, and the manner of his return.
An Examination of Translations: “World” versus “Age”
There is an old saying that before one can understand an answer, one must first understand the question. In this spirit, consider the disciples question to Jesus in verse three. The disciples ask about two very specific, though related, events. They first ask about the “sign of thy [Jesus’] coming”, followed by “the end of the world”.
“The end of the world” has, perhaps, caused some over the years to misinterpret Jesus’s words. Taken literally, these words have led some to the conclusion that Jesus’s second coming will herald the physical destruction of the planet. However, a closer examination on the original Greek word translated as “world” in the King James Version of the Bible suggests a different application.
The word “world” in Matthew 24:3 is Greek word 165 in Strong’s Concordance. Instead of the thought of the physical earth, Strong’s lists the word as carrying the thought of an “age” or a “course”. Consider, then, the disciples’ question with this translation in mind. Although they did not fully understand the full span of God’s plan at that time, the disciples were nonetheless asking their Master about the end of the “age”. Viewed from this perspective, Jesus’ answers are critical in identifying when, in the stream of time, the Gospel Age would end, and the accompanying “harvest period” could be expected.
As an aside, although a complete examination of all of the occurrences of the word “world” in the New Testament is beyond the scope of this study, the majority of translations of “world” generally come from two different Greek words. First, Strong’s Greek word 165, as used in Matthew 24:3, translates as “age,” or a “course” and second, Strong’s Greek word 2889, translates as “orderly arrangement.” This latter Greek word, “kosmos,” is more consistently translated as “world” in literal Greek to English translations such as Wilson’s Diaglott or the Revised Version Improved and Corrected (RVIC), while the same translations more consistently translate Strong’s Greek word 165, “aion” as “age” instead of “world”.
An Examination of Translations: “Coming” versus “Presence”
The King James Version further translates the disciples’ question to Jesus as asking for signs of his “coming.” The word “coming” as used in Matthew 24:3 is Strong’s Greek word 3952, “parousia” and is listed in Strong’s as having two potential translations. The first is “coming” as used in the King James’s translation. However, the second main translation listed by Strong’s is “presence.” Strong’s also notes that “parousia” is “from the present part of 3918, which translates as “come, have, be here, present.” Translating “parousia” as “presence” frames both the disciples’ question and Jesus’ response as asking about the signs that Jesus had already come again, and not signs that Jesus was “imminently coming.”
This is an important distinction, because, as postulated earlier, the “harvest” period cannot have “begun” until Jesus had already returned, as he is the “harvester”. The answer to the disciples’ question, when viewed from this standpoint, marks the period of time of the actual “harvest” itself, as the “harvest” marks the overlap between the ending of the Gospel Age and the approaching new age in God’s plan. Thus, watchers of God’s plan should consider associating the events of the prophecy with the actual “harvest” period itself, and not a time period leading up to the “harvest” and changing of the ages.
The Revised Version Improved and Corrected, or RVIC translation of the Bible thus offers this translation of Matthew 24:3, which more clearly shows the intention of the disciples’ question, and more accurately frames Jesus’s great prophecy:
Matthew 24:3 (RVIC) And as he sat on the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy presence, and of 286the end of the age?
286Lit., the consummation of the age
Note that this translation is also shared by Wilson’s Diaglott:
Matthew 24:3 (Diaglott) Sitting and of him upon the mountain of the olive tree, came to him the disciples privately saying: Tell to us, when these (things) shall be? and what the sign of the thy presence and of the end of the age?
With these two words, “age” instead of “world” and “presence” instead of “coming,” translated as suggested above, the context for Jesus’s great prophecy becomes clearer. By considering the word “parousia” translated as “presence” and not as “coming,” the events described by Jesus in the remaining verses of chapter 24, and continuing in chapter 25, are meant to be associated with his presence, not his coming. This may seem like an inconsequential distinction at first, but is, in actuality, quite important. Much of the meaning of the prophecies in these two verses is very reliant on identifying the point in time in which they are to take place. The prophecies holistically fit together only when taken in context of each other. Understanding that Jesus is speaking of a time period after his coming, when he is present, provides a valuable background context for many of the prophecies.
Considering Jesus Second Presence According to Scripture
Although a full examination of the wonderful prophecies that Jesus laid out in Matthew 24 and 25 is beyond the scope of this particular study, a new series of studies is being written focusing solely on these chapters and how they relate to God’s plan for mankind. For now, however, the examination of Matthew 24:3 is relevant to the current topic of the Gospel Age harvest, in that through this scripture, Jesus’s returned presence is clearly and distinctly associated with the “end of the age”. In the previous study on the Gospel Age harvest, it was proposed that the close of the Gospel Age would overlap with a “harvest” period. By combining the two thoughts, the conclusion that Jesus, in his returned form, will be present during the Gospel Age harvest.
As further support for this thought, consider a conversation that Jesus had with his apostles toward the end of his first advent. Jesus knew that the time was fast approaching when he would be called upon to give the great sacrifice of his earthly life. Jesus attempted to both comfort and arm his faithful followers with the following words:
John 14:1 Let not your heart be troubled: ye believe in God, believe also in me
John 14:2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.
John 14:3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.
Jesus’ words in verse three are particularly relevant to the current topic of study. In this simple sentence, Jesus assures his faithful followers that not only will he return, but that when he returns, he will draw his faithful ones to him. Even more so, each faithful one will be “in the same place” as Jesus. Although the apostles did not understand it at the time, Jesus was referring to the fact that when he returned, it would be as a glorified divine being, no longer as a flesh and blood man. Further, his words “where I am, there ye may be also” indicate that all who are found worthy to be “received” to him will be “with him” – or of the same divine nature. This thought, of Jesus gathering those who have been found worthy of their commitments to God throughout the Gospel Age, is the main thought behind the Gospel Age harvest period.
This thought is also brought forth by the Apostle Paul in his writings:
I Thessalonians 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
We will return to this scripture in future studies, in particular, with a more detailed examination of the “shout.” For now, suffice it to say that the “shout” does not refer to a verbal shout as might be thought, but of a symbolic, though no less powerful “shout.” For now, however, note the end of this scripture; namely “the dead in Christ shall rise first”. The “dead in Christ” refers to all those who, throughout the centuries that comprise the Gospel Age, will have been found worthy of their commitments to God. The “Lord” referred to in the scriptures is not God, but the returned Jesus. This scripture, then, is also a picture of the Gospel Age harvest, when Jesus gathers together those who have been worthy to obtain the great reward for faithfulness.
Paul refers to this same concept in his letter to the church at Corinth:
I Corinthians 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
In this multi-layered scripture, Paul refers to an order with respects to the resurrection of the dead. In this order, he places Jesus first, which is wholly appropriate. Although the scriptures speak of other people being resurrected from the dead, perhaps most notably Lazarus (John 11:43-44), these resurrections were only temporary, as all thus resurrected eventually succumbed to eventual death. Jesus was the first being to be resurrected fully from the dead, in that death had no more power over him (Romans 6:9). The thought of those “afterward” that are “Christ’s at his coming.” This, then, is another description of the events of the Gospel Age harvest, when Jesus would return, and draw to him all those from throughout the Gospel Age who are judged worthy.
One note before leaving this topic: in keeping with the previous observations on the King James Version of the Bible translating words as “coming”, the word “coming” in verse 23 is again Strong’s Greek word 3952, “parousia”, which many translations, such as the Diaglott and the RVIC translate as “presence”:
I Corinthians 15:23 (RVIC) But each in his own order: 168Christ the firstfruits; after that they that are Christ’s 169in his presence.
168Or, a firstfruit Christ (or, Anointed)
169Or, during his presence.
15:23 (Diaglott) Each one and in the own band; a first-fruit Anointed, after that those of the Anointed, in the presence of him;
In Summary
In the previous study, the concept of the Gospel Age harvest period was introduced. Evidence was provided to propose that the Gospel Age harvest period is a parallel concept to the earlier harvest period at the end of the Jewish Age, when Jesus searched amongst God’s chosen people at the time, the Jewish people, for those who had developed a sufficient heart and mind to respond to God’s calling. When an insufficient number of those deemed worthy to be “harvested” were found, the calling was opened up to the rest of the world, namely non-Jewish, or Gentile people. Just as in its parallel, the purpose of the Gospel Age harvest period is to gather together those who have responded to God’s calling and separate out those who are judged to have been found worthy of their commitments from those who have not.
This study has endeavored to provide evidence of the relationship between the Gospel Age harvest period and the harvester, Jesus. Just as in its earlier, parallel period in history, Jesus’ presence, not his coming, is necessary for the harvest work. This seemingly simple concept, however, has many profound implications that lead to many as yet unanswered questions. Exactly what period of time is indicated by the scriptures as being the Gospel Age harvest? What will happen to all those who have not responded to God’s calling, or even further, have not even been called forth by God, or simply do not know him? If Jesus’ presence is required for the harvest period, what will that presence look like? What’s going to happen to all those who are “harvested?”
Future studies will examine what the scriptures reveal about these questions in depth and, through the Lord’s grace, provide satisfying answers to each one of them. In the next study, we will examine the impact of the events of the harvest period on God’s faithful followers. Although some of the thoughts proposed in this study and will be proposed in the next differ somewhat from some of the more mainstream beliefs, the beauty of the Scriptures reveal the true nature of God’s intentions for not just his faithful, but all of mankind. Although the harvest period is the beginning of a series of incredible changes, we can all have confidence that God’s plan will eventually bless all of mankind, past, present and future.
Further Readings and References
- Although the Lord’s Great Prophecy of Matthew 24 and 25 will be covered, in detail, in future studies, readers interested in a thorough examination of these chapters may be interested in Study XII of the greater collection of studies, The Battle of Armageddon
- The Herald magazine, published bi-monthy, focuses on a single topic, and then provides, through different articles, a balanced view of the topic. A complete free archive of the publication’s prior issues are available online. Readers of this study may be particularly interested in the November/December 2003 issue, which covers the topic “The Return of Christ”
- The concept of the Gospel Age harvest, as well as its impacts upon God’s followers and all mankind, are covered extensively in the collection of studies Thy Kingdom Come. Readers of this study may be particularly interested in Study V, The Time of the Harvest
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