RBV: Matthew 24:12

"And because lawlessness will abound, the love of many will grow cold."

—Matthew 24:12

That this verse "randomly" came up in the random verse generator seems none too coincidental today. Yesterday saw the senseless massacre of twenty kindergarten children an elementary school in Newtown, Connecticut, plus six other adults. A day later, we still have not been informed of the shooter's motives, although we have been told that he was "troubled" and perhaps "autistic" and "weird." His grade school classmates and neighbors are not surprised at all that his life ended this way. He seems to have been a time-bomb just waiting to go off.

Obviously, his actions in killing so many people--and children especially—show no love at all. One would have to be "cold," without feeling, to do such a thing. It brings up another verse, II Timothy 3:2, where the apostle Paul prophesies that the last days would be dangerous because "men will be lovers of themselves," and in verse 3, "without self-control, brutal." It seems we are seeing this prophecy fulfilled in ever-greater frequency, as people seem to have less and less compunction about terrorizing and taking the lives of their fellow human beings. Under the grip of a merciless narcissism, many are losing their humanity.

Even so, Matthew 24:12 is not speaking about such people; it is not addressed to the people in the world at large but directly to Jesus' disciples and their spiritual descendants. How do we know this? Jesus uses the word agape for the love that grows cold. Such spiritual love, godly love, is unattainable by those driven by the spirit of this world. This agape love—the love of God—is the kind that is "poured out in our hearts by the Holy Spirit [which] was given to us" (Romans 5:5). Jesus, then, is warning His church that the wickedness of the world will increase to such an extent that it would sap the spiritual heat out of His own people, causing their love to grow cold.

This has two major ramifications: 1) People in God's church will love Him less, and 2) they will love each other less. These are the two recipients of godly love. We will see the effects of this drop in the temperature of our love in reduced time and respect for God and in deteriorating relationships between brethren. We will ease off in our prayer and study, relax our formality before God, and behave carelessly ("sin in haste and repent at leisure"), assuming that He will forgive us our every trespass. Yet, we will gossip about our church friends, take advantage of their kindness and forgiveness, betray them when convenient, and judge them mercilessly even for their most minor faults. None of these things express godly love; they all portray love growing cold.

Late in his life, the apostle John wrote almost exclusively about agape love. Most of his audience probably thought it was an obsession with him, and they likely turned a deaf ear to him, complaining that the old man was ranting about his pet subject again. But perhaps John remembered hearing these words from Jesus' lips decades before and realized that love was what the church needed to be reminded about. "This is the message that you heard from the beginning, that we should love one another" (I John 3:11). "If someone says, 'I love God,' and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?" (I John 4:20).

Clearly, he saw the practice of godly love in the church as critical to those living in his day. How much more critical is it to those of us who live so much nearer to the horrors of the end time and the return of Jesus Christ? The horror of the murders in Newtown, Connecticut, should remind us that we need to stoke the fires of God's love as we see the Day swiftly approaching.

Rehearsing God's Plan

This weekend marks the beginning of a new sacred year; in fact, this Sabbath is the first day of the year on the Hebrew calendar. God tells Moses in Exodus 12:2, "This month shall be your beginning of months; it shall be the first month of the year to you." The next chapter confirms that this particular month is Abib (Exodus 13:4), which is Hebrew for "budding" or "sprouting," identifying the time of year as the beginning of spring. The Modern Hebrew equivalent is aviv, making the coastal city of Tel Aviv "Spring Hill" in English.

The beginning of another year means that we will observe another round of God's holy days, the seven high days between the first day of the Feast of Unleavened Bread in the early spring and the eighth day of the Feast of Tabernacles a half-year away in the autumn (see Leviticus 23). These seven appointed times of holy convocation are by no means mere spiritualized celebrations of ancient harvest festivals, as modern critical historians are fond of asserting. (They say this because of their evolutionary biases that force them to conclude that the religion of the Old Testament is nothing more than the previous Canaanite religion transformed by the peculiarities of Hebrew culture hardened into monotheism by the rigors of the wilderness. Clearly, they also have a bias against any recognition of God Himself, since He is the One who commanded Israel to worship Him in the ways demonstrated in Scripture. No, to them, Israelite religion separated from its Canaanite roots in the distant past and developed "naturally" over centuries until it was codified by the priestly caste in Holy Writ.) To the contrary, God's holy days are a carefully crafted series of memorials that tell a story.

That story is God's magnificent plan of salvation, told in a set of parable-like vignettes, which His people rehearse each year as a reminder of what God is doing among mankind. As the Bible shows, certain holy days commemorate major events in the history of Israel, and these events stand as types of spiritual realities brought about by God. While it may sound strange to our ears, some of the holy days are memorials of future events—pre-memorials, we could call them. God reveals enough in His Word, especially in the book of Revelation, for us to feel certain about what events they prefigure.

Although Passover is not a holy day with a holy convocation like the other festivals, it plays a major role in the story of God's plan, explaining the first, vital step. Exodus 12:1-13, 21-27 explains that the Old Testament ceremony of killing, draining the blood, roasting, and eating a male lamb without blemish is a yearly reminder of the Death Angel "passing over" the Israelites in Egypt because of the blood on their doorposts and lintels. Thus, they were spared the plague of the firstborn and redeemed—bought back—from their slavery. The Passover service, then, is a picture of redemption by the blood of a perfect sacrifice.

Jesus, of course, is that perfect Sacrifice. He lived among us for more than 33 years and never once sinned; He was spiritually perfect. And since He was also our Creator, His unjust, cruel death, in which His blood was drained from Him upon the ground, was more than sufficient to cover all sin and redeem all humanity from its captivity to sin and this world's god (I Corinthians 4:4), Satan the Devil. The New Testament picks up on the theme of redemption, recording the spiritual antitype of the historical event that took place roughly 3,500 years ago in the land of Goshen. Today, the Passover service concentrates on Christian service (in the footwashing; see John 13:1-17), Christ's broken body (in the broken bread; see Luke 22:19), and His shed blood, which ratifies God's New Covenant with His people (in the wine; see Luke 22:20).

The day after the Passover begins the Feast of Unleavened Bread, which Exodus 12:14-20 and other passages show to commemorate Israel's flight from Egypt into the wilderness. It took the many thousands of Israelites, as well as their livestock, an entire week to journey to and through the Red Sea, where they were finally free from the clutches of their former slave masters. They left in such a hurry that they had no time to allow their bread to rise, so they had to eat unleavened bread, which the Bible calls "the bread of affliction" (Deuteronomy 16:3). Thus, in commemoration of this momentous occasion, for the week of this Feast, the Israelites were commanded to clean their homes of yeast, which the Bible always paints in a negative light as an agent of corruption, and eat unleavened bread.

In I Corinthians 5:6-8, the apostle Paul points out the spiritual application of this festival. It is a time of remembering that we are on a spiritual wilderness journey, and instead of coming out of a physical, oppressive nation, we are fleeing from the corruption of sin. With God's help, we are putting off the sins and habits of our evil nature and putting on the character of our Savior Jesus Christ. Each year, then, we remember that our job is to quit living Satan's way and engrain God's way of holiness and righteousness into our characters.

Pentecost is the next holy day on the calendar, seven weeks after Unleavened Bread. It is called the Feast of Harvest, giving us a giant clue that it depicts, not just a harvest of grain (barley is ripe at the beginning of the seven-week count to Pentecost and wheat at its end), but of people. This is the first harvest festival and a smaller one than the Feast of Tabernacles, so it represents a small, early harvest of God's people. It also contains a wave offering of two leavened loaves of bread, symbolizing God's acceptance of once-sinful people in two groups. We believe that these loaves represent those whom God brought to salvation before Christ and those converted during the church age, which will continue until He returns.

The next four holy days—Trumpets, Atonement, Tabernacles, and the Last Day—are celebrated in the fall. The events that these days look forward to are conveniently summarized in the narrative of the prophecies of Revelation 19 and 20. Revelation 19 is all about the return of Jesus Christ, which is announced with great blasts of a trumpet (see Matthew 24:31). The Feast of Trumpets, therefore, covers His second coming, His rewarding of the saints, and His defeating of all opposition to His rule.

Revelation 20 contains the fulfillments of the last three holy days: Atonement, when Satan is bound and led "outside the camp" (see Leviticus 16 and the ritual commanded for this day), removing his evil influence over all people; the Feast of Tabernacles, when Christ reigns with the resurrected saints for a thousand years and the earth blossoms like a rose (see Isaiah 35); and the Last Day, when the great majority of humanity will have the opportunity to live under the gracious judgment of God, accept salvation, and live for eternity (see Isaiah 65:17-25).

This is the time of year, as the apostle Paul says on another matter, to think on these things.

God's Two Witnesses

Forerunner, "Prophecy Watch," May-June 2008

Over the past year, certain groups among the churches of God have brought the subject of the Two Witnesses to the fore once again. One minister is proclaiming that he and his wife are the pair of prophets that Revelation 11 foretells will appear in the last days to testify in God's behalf for the final time before Christ's return. Another minister has said that, no, he is not one of the Two Witnesses, but they will arise under his auspices. No doubt, many church members, seeing the worsening conditions around the globe, have privately speculated about who the Two Witnesses will be.

To read more, click here.