Reasoning Through the Bible

What will the return of Jesus actually look like?

In Matthew 24:29–51, Jesus describes His return with dramatic language: the sun darkened, the moon withholding its light, the heavens shaken, the Son of Man appearing in the sky, the nations mourning, angels gathering the elect, and a great trumpet blast.

Glenn and Steve trace these descriptions back to Isaiah, Joel, Ezekiel, Zechariah, and Daniel to show how Jesus’ words fit within the larger biblical teaching about the Day of the Lord. They also examine why these events do not fit the destruction of Jerusalem in AD 70, what Jesus means by “this generation,” and why His coming on the clouds refers to His future return to earth.

The study then turns from prophecy to application. Jesus compares His coming to the days of Noah and warns that people will be carrying on with ordinary life when judgment suddenly arrives. His command to believers is simple: be watchful, remain faithful, and keep doing the work He has given us.

Matthew 24:29–51 | The Book of Matthew — Session 51

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Was Matthew 24 fulfilled when Rome destroyed Jerusalem in AD 70, or was Jesus describing events that are still future?

In Matthew 24:15–28, Jesus identifies a specific sign: the “abomination of desolation” spoken of by Daniel the prophet standing in the holy place. When that event occurs, those in Judea are told to flee immediately.

Glenn and Steve compare Jesus’ words with the historical events surrounding the Roman destruction of Jerusalem and the temple. They examine the timing of the siege, the location of the holy place, Daniel’s 1,290 days, the covenant of Daniel 9, and the prediction of a Great Tribulation unlike anything before or after it.

The study also looks at Jesus’ repeated warning against false Christs and false prophets and His statement that His return will be unmistakable—like lightning flashing from one side of the sky to the other.

Matthew 24:15–28 | The Book of Matthew — Session 50

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Are wars, earthquakes, famines, and global turmoil signs that the end is immediately upon us?

Matthew 24 begins the Olivet Discourse, one of the most important prophetic sections in the New Testament. After Jesus predicts the destruction of the temple, His disciples privately ask Him about these events, His coming, and the end of the age.

Glenn and Steve examine why those questions are essential for interpreting the chapter and why parts of biblical prophecy can have fulfillment in different time periods. They also explain why Matthew 24 should not simply be reduced to the destruction of Jerusalem in AD 70.

Jesus begins His answer with repeated warnings against deception. False Christs and false prophets will arise. Wars, famines, and earthquakes will occur. Christians will experience persecution, lawlessness will increase, and many will be misled. Yet Jesus also tells His followers not to panic: these things are the beginning of birth pangs, not by themselves proof that the end has arrived.

The discussion closes with Jesus’ statement that the gospel of the kingdom will be proclaimed throughout the world before the end comes.

Matthew 24:1–14 | The Book of Matthew — Session 49

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Why do Christians have so many different views of the End Times?

Before beginning Matthew 24 and the Olivet Discourse, Glenn and Steve pause the normal verse-by-verse study to provide a big-picture overview of biblical eschatology.

This topical study explains the differences between premillennialism, amillennialism, and postmillennialism, along with preterism and dispensationalism. They discuss why some Christians understand the millennium as a future earthly kingdom while others understand it symbolically, and why interpretation of passages concerning Israel plays such an important role in these different systems.

The discussion also addresses the relationship between Israel and the church, literal versus symbolic interpretation of prophecy, failed attempts to predict the date of Christ’s return, pre-tribulation, mid-tribulation, and post-tribulation views, Daniel’s seventieth week, and why Christians should understand prophecy without becoming consumed with trying to match every headline to a Bible verse.

Most importantly, regardless of differences over eschatology, there has always been only one way of salvation: by grace through faith in Jesus Christ.

Topical Study | End Times and Eschatology | In Conjunction with the Matthew Series

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How much does one word in Scripture matter?

In Matthew 22:30–32, Jesus responds to the Sadducees’ denial of resurrection by quoting Exodus 3:6: “I am the God of Abraham and the God of Isaac and the God of Jacob.” Abraham, Isaac, and Jacob had been physically dead for centuries, yet Jesus builds His argument around the fact that God says “I am,” not “I was.”

That leads Glenn and Steve into two major doctrines: bodily resurrection and biblical inerrancy.

They trace the expectation of resurrection through Abraham, Isaac, Jacob, Joseph, Job, the teaching of Jesus, and 1 Corinthians 15. They also explain why Christians historically believe resurrection means a real, physical, glorified body—not becoming a ghost, an angel, or merely existing as an idea.

The discussion then turns to verbal plenary inspiration: the belief that God inspired the actual words of Scripture, not merely the general ideas behind them. Jesus’ use of verb tense and Paul’s use of a singular noun in Galatians demonstrate why grammatical details can carry important theological meaning.

Matthew 22:30–32 | Topical Study — Resurrection and Inerrancy 

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Why did Jesus speak so harshly to the religious leaders in Matthew 23?

Jesus continues His series of “woes” against the scribes and Pharisees, accusing them of shutting people out of the kingdom, burdening others with legalism, exploiting the vulnerable, manipulating oaths, and focusing on tiny religious details while neglecting justice, mercy, and faithfulness.

Glenn and Steve examine Jesus’ vivid descriptions of people who strain out a gnat but swallow a camel, clean the outside of the cup while leaving the inside corrupt, and appear like beautiful whitewashed tombs while remaining spiritually dead within.

The chapter then turns from condemnation to grief. Jesus laments over Jerusalem and says He wanted to gather the people under His protection, but they were unwilling. The discussion explores what that statement tells us about human responsibility, God’s sovereignty, and the genuine invitation to believe.

Matthew 23:13–39 | The Book of Matthew — Session 48

Questions discussed in this session include:

• Is it true that Jesus taught the doctrine of Hell?
• What should we do to make sure we are not guilty of the same things as the Pharisees?
• What does God think of religious gimmicks and rackets?

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What made Jesus so angry with the religious leaders?

Matthew 23 begins with some of the strongest words Jesus speaks anywhere in the Gospel. He is standing in the temple complex before a large Passover crowd, openly confronting the scribes and Pharisees for hypocrisy, legalism, pride, and the misuse of spiritual authority.

Glenn and Steve examine what Jesus means when He says the religious leaders have seated themselves in Moses’ chair, how they burden people with rules they themselves cannot keep, and how legalism can replace a genuine relationship with God.

The discussion also looks at public displays of religion, religious titles, the danger of celebrity Christianity, and Jesus’ warning against seeking positions of honor. The passage closes with a principle Jesus has taught before: “The greatest among you shall be your servant.”

Matthew 23:1–12 | The Book of Matthew — Session 47

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What happens after death? Will there really be a bodily resurrection? And how can the Messiah be both David’s Son and David’s Lord?

In Matthew 22, the Sadducees take their turn trying to trap Jesus. Because they deny resurrection, they construct a hypothetical situation involving one woman and seven husbands. Jesus immediately exposes their mistake: they understand neither the Scriptures nor the power of God.

Glenn and Steve discuss what Jesus teaches about bodily resurrection, why people do not become angels, and why marriage does not continue in the resurrection in the same way it does now. Jesus then proves resurrection from the Torah itself—the very portion of Scripture the Sadducees claimed to accept.

Next, the Pharisees ask Jesus which commandment is greatest. His answer is clear: love God with all your heart, soul, and mind, and love your neighbor as yourself.

Finally, Jesus asks His opponents a question they cannot answer. If the Messiah is David’s son, why does David call Him Lord? The answer points directly to the identity of Jesus as both fully God and fully man.

Matthew 22:23–46 | The Book of Matthew — Session 46

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Why would anyone refuse an invitation to a feast prepared by a king?

Matthew 22 opens with Jesus telling the parable of the wedding feast directly to Israel’s religious leaders. The king prepares a celebration for his son and repeatedly sends servants to call the invited guests, but they refuse to come. Some simply ignore the invitation and continue with ordinary life, while others mistreat and kill the messengers.

Glenn and Steve examine what the parable teaches about God’s invitation, human unwillingness, judgment, and the wedding garment representing the righteousness we cannot provide for ourselves. The discussion also looks at Jesus’ statement, “Many are called, but few are chosen,” within the flow of the parable rather than using it to suggest that salvation is earned or that people are prevented from believing.

Then the Pharisees join forces with the Herodians in an attempt to trap Jesus with a politically dangerous question: “Is it lawful to give a poll tax to Caesar?” Jesus’ famous response—“render to Caesar the things that are Caesar’s, and to God the things that are God’s”—shows that believers have responsibilities toward civil government while ultimately belonging to God.

Matthew 22:1–22 | The Book of Matthew — Session 45

Questions explored during this session include:

• Who is invited to God’s wonderful wedding feast?
• Will God ever show anger? 
• What happens when people try to trap Jesus in His speech?
• Are we giving to the government and to God as we should?

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What did Jesus mean when He said the kingdom of God would be taken away and given to others who would produce its fruit?

Matthew 21:18–46 brings Jesus into direct confrontation with Israel’s religious leadership. He first curses a fruitless fig tree and uses the moment to teach about faith and prayer. Then the chief priests and elders challenge His authority, hoping to trap Him.

Jesus answers with two powerful parables. The first contrasts a son who initially refuses his father but later obeys with another who says the right words but never acts. The second tells of wicked tenants who reject the landowner’s servants and finally kill his son.

Glenn and Steve examine what these parables say about repentance, obedience, spiritual leadership, the rejection of Christ, the chief cornerstone, and Jesus’ statement that kingdom responsibility would be taken from those leaders and given to others who would bear fruit. They also discuss the continuing distinction between Israel and the church and emphasize that salvation has always been by faith in God’s promised Messiah.

Matthew 21:18–46 | The Book of Matthew — Session 44

Questions discussed in this session include:

• The cursing of the fig tree
• The Jewish leaders try to trap Jesus about His authority
• The two sons, one who obeys and one who disobeys
• The parable of the landowner who hired wicked servants

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May God Bless you!! - Glenn and Steve