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Explanation for:
Matthew
24
:
36
But of that day and hour no one knoweth, not the angels of heaven, but the Father alone.
12
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{"arr":[{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"In His statement about angels, Christ cautions His followers against attempting to uncover insights that even the angels do not possess. Furthermore, when He mentions ‘neither the Son’ (Mark 13:32), He makes it clear that they should neither seek knowledge of this matter. The intention behind His words can be gathered from the fact that after His resurrection, He notably intensified His admonition when He perceived their excessive curiosity. While He had previously indicated many signs, He later plainly stated, ‘It is not your business to know times or terms’ (Acts 1:7). To reassure the disciples, who might feel confused or marginalized, He pointed out, ‘which the Father hath put in His own power.’ He was attentive to their dignity, ensuring that nothing was hidden from them; however, in this specific instance, He reserved the understanding of times and terms solely for the Father, intending to instill a sense of awe about the work and to deter their inquiries. \\n\\nIf it were not as stated—if the Son of God were truly unaware of the timing—when would He then gain this knowledge? Would it be in our company? Such a notion is unthinkable. He shared a profound understanding of the Father, just as the Father comprehended the Son, and yet He was unaware of this day? Moreover, ‘the Spirit discerneth all things, and the depths of God’ (1 Cor. 2:10)—does this mean the Son lacks knowledge of the time of judgment also? He possessed insight into how judgment would unfold and understood the mysteries pertaining to every individual—could He not grasp something of lesser significance? If ‘all things through Him began to be, and without Him nothing began to be’ (John 1:3), how could He possibly be ignorant of this day? The Creator of the ages most certainly also fashioned that day; how could He be unaware of a day He Himself created? \\n\\nYou claim to grasp even the essence of God; does the Son of God then not know the final day, the Son who eternally inhabits the depths of the Father, knowing that such awareness of the essence is arguably far more critical than knowledge of mere days? How is it that you assert dominion over the greater while denying the lesser to the Son, ‘in whom are hidden all the treasures of wisdom and knowledge’ (Col. 2:3)? Just as you do not know the essence of God, despite your frequent claims to that effect, similarly, the Son does not ignore this day; on the contrary, He possesses complete knowledge of it. \\n\\nThis explains why, after discussing many matters, indicating times and years, and guiding His disciples to the threshold (He said, ‘near, at the door’, Matthew 24:33), He chose to remain silent regarding the specific day. If you inquire about the day and hour, you will hear nothing from me, He conveys; but if you seek general information about the times and preliminary signs, I will provide you with comprehensive details without withholding anything. That I possess knowledge of this day, I have offered you ample evidence: I have described the span of time, all future events, and even the interval remaining from now until that day (the parable of the fig-tree illustrates this), bringing you right to the threshold. However, if I have not opened the door for you, it is for your own benefit. Christ articulated this to demonstrate that His return would be sudden and unforeseen, particularly when many are engaged in worldly pleasures. Paul reiterates this notion by stating that when they declare, ‘Peace and safety,’ sudden destruction will come upon them (1 Thess. 5:3), illustrating this unpredictability by likening it to the pains of childbirth that seize those poised to give birth."},{"author-name":"Basil the Great","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c889927158e4af30595484_Basil%20the%20Great.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"If the Son is the Creator of all that exists yet does not know the time of the final judgment, this means He lacks knowledge of His own creation; for He has stated that He does not know the judgment, but specifically the time. Isn't this puzzling? If the Son is unaware of everything the Father knows, then He who claims, \\"All that the Father has is Mine\\" (John 16:15) cannot be telling the truth, nor can He uphold the statement, \\"As the Father knows Me, even so, I know the Father\\" (John 10:15). If to know the Father is distinct from knowing what is the Father's, and knowing the Father is of a higher order than knowing His possessions (since anyone is always greater than what belongs to them), then it follows that the Son, who knows the greater (as stated: no one knows the Father except the Son (Matt. 11:24)), cannot be ignorant of the lesser—this would be impossible. Thus His silence regarding the timing of the judgment serves only to benefit humankind, as such waiting fuels their fervor for piety, while knowledge of an imminent judgment could lead to apathy in worship, with the misguided hope of acquiring repentance later on. Can it truly be that He, who has foreseen all that will occur until that moment (as He has professed), does not know that very time? Otherwise, the Apostle's declaration would be meaningless: \\"In Him are hidden all the treasures of wisdom and knowledge\\" (Col. 2:3). If the Holy Spirit, who explores the depths of God (1 Cor. 2:10), cannot help but possess knowledge of the things of God, while the Son lacks this understanding, then according to their teachings, the Holy Spirit would be seen as superior to the Son, although they refuse to acknowledge Him as such. \\n\\nStatements from the Gospel regarding our Lord Jesus Christ’s ignorance of the day and hour of the world’s end frequently serve as points of contention for those who disregard the true nature of the Only Begotten, suggesting a lack of equals in essence and diminished status. If one does not possess complete knowledge, they cannot be of the same essence or depicted in the same likeness as Him who, through His divine foreknowledge and understanding of the future, encompasses all knowledge. Your wisdom leads me to present this topic anew; what I accepted in my youth from my father, drawn by its appeal, may not sway the unyielding resolve of Christ's followers, but it may provide sufficient assurance to those who honor the Lord and hold beliefs rooted in faith that are indeed stronger than mere rational evidence. \\n\\nThe term \\"none\\" seems to cover the entirety, excluding no one; however, this is not consistent with how it is employed in Scripture, as referenced in \\"No one is good but God alone\\" (Mark 10:18). Here, the Son himself does not exclude His own nature as being good. Yet, since the Father is the ultimate Good, it is evident that \\"no one\\" refers to the first and greatest. Similarly, \\"No one knows the Son, except the Father\\" (Matthew 11:27) doesn’t signify ignorance on the part of the Spirit but affirms that true knowledge of the Son's nature abides in the Father alone. Thus, when it is stated that \\"no one knows\\" (Matthew 24:36), it conveys that the Lord ascribes first knowledge of the present and future to the Father, identifying the primary cause of all things. How can this statement align with other scriptural truths or reconcile with our established beliefs when we affirm that the Only Begotten \\"is the image of the invisible God\\" (2 Cor. 4:4)—not merely a representation of physical form, but of divine nature itself, embodying divine majesty and power, and wisdom, since Christ is called \\"the power of God and the wisdom of God\\" (cf. 1 Cor. 1:24)? Knowledge is inherently part of wisdom; if the Son were to lack any aspect of wisdom, He could not fully embody it. How could the Father, through whom \\"the worlds were made\\" (Heb. 1:2), withhold even the tiniest knowledge of the ages, including the specific day and hour? How can He, the Creator of all, lack knowledge of the minutiae of His creation? In the same discourse, He mentions various signs that will appear on earth and in the heavens before the end approaches. He tells us, \\"But the end is not yet\\" (cf. Matthew 24:6), speaking not as one filled with doubt but as one who knows the appointed time.\\n\\nMoreover, in revealing many aspects of His humanity, the Lord expresses needs such as \\"Give Me a drink\\" (John 4:7)—words that refer to a physical necessity. Nevertheless, it is the divine nature, not simply the flesh, which makes such requests. Therefore, those who attribute ignorance to Him who embraced humanity fully, succeeding \\"in wisdom... and favor with God and man\\" (Luke 2:52), stray from sound understanding. I leave it to your careful analysis to interpret the Gospel messages and compare what is articulated in Matthew with what is expressed in Mark. They seem to offer complementary views on this topic. Matthew states, \\"Of that day and hour, no one knows, neither the angels in heaven, but My Father only\\" (Matthew 24:36), while Mark reads, \\"Of that day or hour, no one knows, neither the angels who are in heaven, nor the Son, but the Father only\\" (Mark 13:32). What is noteworthy here is that Matthew does not mention the Son's ignorance, seemingly aligning with Mark's implication of exclusivity, as he emphasizes only the Father. I reason that this implies distinction from the angels. However, in terms of ignorance, the Son is not placed in the same category as His servants, since He stated, \\"All that the Father has is Mine\\" (John 16:15). The singular knowledge of this day and hour belongs solely to the Father. Therefore, in the passage from Matthew, the Lord omits Himself, as there is no question of His judgement, affirming that the angels do not know, only the Father does, suggesting that the Father's knowledge is also inherent to the Son's knowledge, for He has already declared, \\"As the Father knows Me, even so, I know the Father\\" (John 10:15). If the Father comprehends the full essence of the Son, encompassing all wisdom within Him, then the Son equally knows the Father along with all wisdom and foreknowledge that He possesses. This understanding clarifies for me what is conveyed in Matthew: \\"only the Father is one.\\" In regards to Mark's statement, which seemingly does not ascribe knowledge to the Son, I interpret it as follows: \\"no one knows,\\" including the angels of God, nor would the Son possess knowledge unless the Father knows it first; thus, the root of the Son's knowledge is from the Father. This interpretation poses no inconvenience to those who are theologically inclined, as the term \\"one\\" does not figure in the same way as in Matthew. Therefore, what Mark implies is this: \\"But no one knows of that day or hour,\\" not even the angels of God, nor would the Son have knowledge, were it not for the Father's awareness, signifying that the source of knowledge has been granted to Him by the Father. Thus, it is both pious and appropriate to affirm that the Son, who shares the same essence as the Father, likewise possesses knowledge and all things, according to which we regard Him in all wisdom and the glory befitting His divine nature."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"However, concerning that day and hour, no one has knowledge of it, neither the angels in heaven nor the Son, but only the Father. - Some Latin manuscripts include an addition asserting that the Son is unaware, whereas the Greek texts, particularly those of Adamantine Origen and Nierius, omit this. Given that some manuscripts do contain this addition, it calls for reflection. Arius and Eunomius take delight in this, claiming that the Master's ignorance brings them honor as disciples, stating, ‘He who knows and he who lacks knowledge cannot be equal.’ In response, we must assert this: Since Jesus is the Creator of all time, being the Word of God, \\"All things were made through Him, and without Him nothing was made that was made\\" (John 1:3), and the day of judgment is included among all times, how could He not be aware of something that He essentially knows? Furthermore, we should consider which is greater, the understanding of the Father or that regarding the day of judgment. If He understands the greater, how could He lack knowledge of the lesser? Scripture tells us: \\"All things that the Father has are Mine\\" (Luke 10:22). If all that belongs to the Father also pertains to the Son, why did the Father choose to withhold knowledge of one specific day from the Son? It is essential to recognize that if the Son does not know the very last day of time, He consequently does not know the second to last nor the days that follow. One cannot claim ignorance of the first and yet know the second. Therefore, if we accept that the Son, or explicitly the Son of God, lacks knowledge of the end of the world, we must also explain the reason behind that. The apostle states that in Christ \\"are hidden all the treasures of wisdom and knowledge\\" (Col. 2:3). Thus, all treasures of wisdom and knowledge reside in Christ, though they remain concealed. Why are they concealed? After His resurrection, He responded more clearly to the apostles' inquiries regarding that day, saying, \\"It is not for you to know times or seasons which the Father has put in His own authority\\" (Acts 1:7). In saying, \\"It is not your place to know,\\" He indicates that He Himself has this knowledge, but that it is not advantageous for the apostles to hold it. They should live daily, in anticipation of the coming day of judgment, as if it were imminent. Lastly, these Gospel words encourage us to grasp the same understanding—that the Father alone comprehends the Son, for every father embodies the essence of the son."},{"author-name":"Hilarius of Poitiers","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88cb92f12b3278598f946_Hilarius%20of%20Poitiers.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Christ has relieved us from the anxiety of knowing when the end of time will arrive, affirming that no one is privy to that day—not the angels, nor even Himself. Oh, the boundless mercy of divine benevolence! Did God the Father withhold from the Son knowledge of that day, considering that the Son declares, \\"All things are delivered unto me by my Father\\" (Matt. 11:27)? Therefore, not all knowledge is obscured, if such a thing exists as ignorance on His part. Since the Son has shared with us all that He has received from the Father, and since the Word of God does not possess greater assurance about future events compared to what has already transpired, it becomes evident that God has chosen to leave the timing of the end indeterminate. In doing so, He provides us ample opportunity for repentance, instilling within us a healthy fear of uncertainty, and deliberately refraining from expressing His will regarding that day to anyone. Much like during the days of Noah, this significant day will arrive unexpectedly—amidst the usual flow of life, alongside our daily concerns and trials."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"How should we comprehend the Son of God's lack of knowledge regarding completion? There exist two forms of ignorance: one that is culpable and our responsibility, and another that is not. The first form, which is blameworthy and within our control, pertains to morality and piety. The second, which is unprincipled and beyond our influence, relates to matters that we desire to understand but cannot, whether because they are occurring far away or are yet to unfold in the future. If the holy prophets, through grace, were able to discern those distant matters independent of us, how much more should we believe that the Son of God, in a far superior manner, possessed knowledge of all things? His humanity knew them through its union with the Logos, albeit not by nature. Just as heated iron exhibits all the properties of fire - burning and stinging - despite being iron by its essence, so too did Christ’s humanity, united with the Logos, possess knowledge of all things divine. Thus, it is said of His very human nature united to Him, the Logos, that there were aspects He did not know."},{"author-name":"John Damascene","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88f1652142a026a0c6d53_John%20Damascene.png","category":"Holy Fathers and Teachers","century":8,"exegesis-text":"It is important to acknowledge that Christ assumed a nature devoid of knowledge and a nature akin to that of a servant; for humankind is a servant to the God who fashioned it and lacks understanding of what is to come. Thus, if you adhere to the perspective of Gregory the Theologian, in distinguishing the visible from the intelligible, then the flesh is deemed both a servant and without foresight. However, due to the unity of the hypostasis and the inseparable union, the soul of the Lord was infused with knowledge of the future as well as other divine attributes. Just as human flesh, by its inherent nature, is not life-giving, the flesh of the Lord, which is hypostatically united to God Himself through the Word, while retaining its natural mortality, became life-giving as a result of that union. It cannot be said that it is not life-giving or has ceased to be so. Similarly, while human nature does not possess inherent knowledge of the future, the soul of the Lord, due to its union and hypostatic oneness with God the Word Himself, has been enriched — as I previously mentioned — with knowledge of the future along with other divine attributes."},{"author-name":"Nicephorus of Constantinople","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c895936751b028cd34f65b_Nicephorus%20of%20Constantinople.png","category":"Holy Fathers and Teachers","century":9,"exegesis-text":"How can He be distinguished from His creatures if there exists any ignorance within Him? Such a reality would not only undermine His divinity but would place Him beneath certain creations, considering that prophets and other righteous individuals have received divine understanding about various matters, both past and to come. Should He lack knowledge, He would inevitably rank lower than these enlightened beings. The Son of God declares to God the Father, \\"Thy all things are Mine, and Thine are Mine: and He shall be glorified in them\\" (John 17:10); if He lacks knowledge of all things, it follows that the Father must also be ignorant, leading to the utmost absurdity and irreverence. Is He, then, deprived of knowledge by nature or by some external force? If someone else has stripped Him of His knowledge, that being would demonstrate greater strength and valor than He. Conversely, if knowledge is absent by nature, it can never be acquired, for inherent qualities do not originate from external influences and do not alter the fundamental characteristics of nature. Thus, any hope for salvation is futile unless it relies on something other than this being, for He who cannot save now will be incapable of salvation in the future. How can they preserve their innocence and purity when they have embraced the heretical view of the so-called agnoetes, who assert that Christ is unaware of the time and day of the world's end? The Saviour addressed this matter with His holy disciples to affirm His human nature. Alternatively, He might have declined to provide an answer since it was not beneficial for them to know, given their inclination to inquire beyond their capacity. It is also possible that He intentionally presented Himself as lacking knowledge rather than concealing it, thereby causing sorrow among the disciples. Or perhaps He wisely considered other matters from His divine perspective. As the Word and Wisdom of God, He certainly possessed knowledge of all."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Christ disclosed all essential truths, yet with a wise intent, He deliberately concealed the exact timing of the world's end. This was so that those living during that time would remain vigilant, self-reflective, and always in anticipation. Had He made this knowledge known, complacency and indifference would have prevailed among them. Witness how beautifully He addressed the disciples’ curiosity regarding the time, stating, \\"Even the angels of heaven do not know when it will happen,\\" implying that if even the heavenly beings are unaware, it is certainly not necessary for humans to possess this knowledge. The Father alone knows this, in relation to creation, but not in relation to the Son. Since all that belongs to the Father is also given to the Son, as noted in John 16:15, this knowledge of the day and hour undoubtedly belongs to Him as well. Mark records, \\"Neither the Son, but the Father only\\" (Mark 13:32). Some interpret this to mean that the Son is unaware of the day and hour in His human nature but possesses this knowledge as God, equally with the Father. However, a clearer understanding might suggest that the Son does not know unless the Father reveals it (ωι μη ο Πατηρ). Since the Father does know, it follows that the Son is also aware, as He declared, \\"I and the Father are one.\\" Note that Matthew uses the term \\"one\\" without referencing the Son, allowing for an interpretation that does not directly include Him, whereas Mark mentions the Son but omits the term \\"one,\\" suggesting the interpretation as discussed."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"Here, the Lord teaches His disciples to refrain from probing into matters that exceed human comprehension. By stating 'nor angels,' He prevents them from desiring to understand what is beyond the knowledge of angels, and by asserting 'My Father alone,' He discourages them from wishing to learn it at a later time. If He had declared, 'and I know, but I will not disclose it to you,’ it would have led to their disappointment, perceiving it as a disregard for their worth. However, by indicating that neither the Son knows, but only the Father, He assures them that their inquiry is not in vain. Sometimes, parents hold something back from their children, and when the children ask for it, they might choose not to share, saying, ‘we don’t possess what you seek,’ which then calms the children’s distress. Similarly, the Lord comforts the apostles who yearn to know the time of the end, stating, 'Neither do I know, but the Father alone knows.' Yet, it is evident from other insights that He is indeed aware of this time. Everything that belongs to the Father also belongs to the Son; therefore, if the Father possesses knowledge of the appointed time, surely the Son does as well. This reasoning further confirms that it is implausible for the Son, who comprehends everything that leads to that day, to lack knowledge of the day itself. He who guides one into the morning certainly recognizes the threshold. Nonetheless, He has chosen not to reveal the knowledge of the appointed day for our sake. Knowing the end would lead us to complacency, while remaining unaware keeps us vigilant."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"“REGARDING THIS DAY AND HOUR,” the Lord continued to teach His disciples, “of the final day and moment of the world, NO ONE KNOWS, not even the angels in heaven. Despite their ability to delve into the divine mysteries, they remain unaware of what has not been revealed to them, nor does the Son know it, but ONLY MY FATHER. This day and hour are cloaked in such mystery that not only are you not to know it, but it is even inappropriate to inquire about it. All curiosity in this matter is misdirected. It suffices for you to recognize the signs I have provided; the specific times and dates are in the sole authority of My heavenly Father.” \\n\\n“The Lord refrained from disclosing the time of judgment because,” as St. Basil the Great states, “it would not be beneficial for people to be informed; the anticipation itself fosters greater zeal in faith. Knowing that judgment is far off could lead to complacency, causing individuals to believe they could delay their repentance. Can it be that He, who is aware of all that will transpire until that hour (as He has proclaimed), is unaware of that hour? Otherwise, the apostle would have spoken in vain when he said, ‘In whom are hidden all the treasures of wisdom and knowledge’ (Col. 2:3). The Spirit comprehends all things, including the depths of God (1 Cor. 2:10). The Son understands the pathway of judgment and the innermost secrets of every individual; can it be believed that He would lack knowledge of something of lesser significance? If through Him all things came into existence, and apart from Him nothing came to be (John 1:3), can it be true that He is ignorant of this day? For if He is the creator of the ages, He also governs the times; if He orchestrates the times, He certainly established the day. How could He be uninformed about the day that He Himself created? Does not the Son of God, who eternally dwells in the fullness of the Father, possess knowledge of the last day—even though knowing the essence is vastly more profound than understanding the days?\\n\\n“If you inquire about the day and the hour,” the Lord states, “you will receive no response from Me; however, if you seek information regarding time and preliminary signs in general, I will provide you with a thorough explanation, withholding nothing. I have indicated my knowledge of that day through many evidences; having spoken of the time’s distance, I have foretold all future events, even revealing the duration from the present moment to that day (the parable of the fig tree elucidates this) - thus guiding you to the very threshold. Yet, if I have not opened the door for you, it is for your own benefit.”\\n\\n“Blessed Theophylact explains the Lord's words in this manner: As God, He possesses knowledge, but as a man, He does not know the timing of His return. Therefore, assuming humanity on our behalf, He embodies the one who does not know, for it is characteristic of mankind to lack understanding of the future.” \\n\\n“If we contemplate deeply,” comments St. Basil the Great, “we realize the Lord communicates many truths to humanity from His human nature.” “It is evident to all,” observes St. Gregory the Theologian, “that the Son knows as God, yet attributes ignorance to Himself in His human capacity. This notion is underscored by the Gospel of Mark, where the title of the Son is presented without indication of whose Son He is, suggesting that this ignorance pertains to His humanity rather than His divinity. We may interpret it as follows: the Son knows the day and the hour only through what the Father knows, indicating that since the Father understands, the Son also understands; it is clear that this knowledge is concealed and incomprehensible to all but the First Cause.”"},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Concerning 'that day and hour': this refers specifically to the time of the Saviour's return, and possibly also to the moment of Jerusalem’s destruction. The Saviour provided signs that would precede these significant events. However, He chose not to disclose the exact day and hour to His disciples 'for their own benefit', thereby encouraging them to remain spiritually vigilant and prepared to encounter these occurrences in a worthy manner as His followers. \\n\\n‘Neither the angels of heaven’: while angels comprehend the mysteries of God, they do not possess knowledge of what has not been revealed to them. If the angels are unaware, then mere mortals, including the disciples who longed to know when these events would transpire, should certainly not expect to understand either. \\n\\n‘My Father alone’: God the Father has determined the times and seasons within His authority (Acts 1:7). This should not suggest that the Son, Jesus Christ, is ignorant of these matters. Rather, by stating this, He emphasizes that the disciples should not only refrain from knowing but should also abstain from inquiring about these specifics. It would be unreasonable to assume that the Son of God was unaware of the time of His own death—would He not have known it together with us? Of course not; He shared an intimate knowledge of the Father just as the Father knows the Son, including knowledge of the last day. Furthermore, ‘the Spirit also knows the deep things of God’ (1 Cor. 2:10). \\n\\nDid the Son lack awareness of the time of judgment? He certainly understood how judgment would unfold and knew the intricacies of every individual. Is it conceivable that He would be uninformed about something of lesser significance? If everything was made through Him, and nothing exists without Him, could He possibly not know the day He Himself has created? If He made the ages, He also formed time; thus, without a doubt, He created the day. How could it be that He is unaware of that which He has brought into existence? Indeed, He knows it intimately.\\n\\nThe reason for His silence regarding the time of judgment is solely due to the fact that it is not beneficial for humanity to be informed about it. A continuous state of anticipation cultivates greater devotion, while the knowledge that judgment is far off could lead to complacency, causing people to believe they could postpone their repentance. Can the One who knows all that will transpire until that hour—having proclaimed all these truths—not also be aware of that hour?\\""},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Discussion on the End Times and the Return of Jesus Christ\\n\\nJesus engaged in a dialogue regarding the conclusion of the age and His return. The disciples were eager to learn when such significant events would unfold, to which Jesus responded that the specific time remains unknown. He clarified that not even the celestial beings have knowledge of the day or hour—only His Father possesses this information. To prevent any misconceptions about an imminent return, He indicated that it would not occur before the devastation of Jerusalem, following the tribulation of those days, nor before His teachings had reached every nation on earth.\\n\\nRegarding Knowledge of the Second Coming\\n\\nHumankind does not require precise knowledge of the day of Christ's return; rather, they must remain vigilant at all times for His arrival. While the angels may lack this understanding, Jesus affirmed that only His Father knows it. If He is united with the Father, how can it be that He Himself is unaware? Although the Gospel according to Matthew omits mention of the Son’s ignorance, the Gospel of Mark clearly states that no one knows the timing—neither the angels in heaven nor the Son, but only the Father (Mark 13:32). How can the One destined to judge humanity be without this knowledge? John Chrysostom elucidates this by stating that through the phrase—neither angels—Christ cautions His followers against attempting to uncover what even the angels do not comprehend, and through—neither Son—He discourages them from seeking understanding of this matter. This point is reinforced by how, following His Resurrection, He sternly admonished their curiosity. \\n\\nIn the Acts of the Apostles, when Christ appeared to the Apostles before His Ascension, they inquired if it was the time for the restoration of Israel's kingdom. He responded, saying, “It is not for you to know the times or the seasons which the Father has put in His own authority” (Acts 1:7). St. Basil the Great interprets this to mean: “Of that day or hour no one knows, not even the angels of heaven; the Son would not know either, were it not for the Father's knowledge, for knowledge was granted to Him by the Father.” St. Gregory the Theologian adds that while the Son, in His divine nature, possesses knowledge of the details leading up to the last hour, He professes ignorance in His humanity, indicating that Jesus, in His divine essence, knows, yet in His human form, does not know the time of His return.\\n\\nIf we were to propose that Jesus indeed knew the timing of His Second Coming but stated otherwise, it would imply a falsehood, conflicting with our belief in His sinless and truthful nature. Our confidence in His teachings rests on the premise that He, being incapable of sin, could not lie. Consequently, His declaration about the day and hour of His return must be interpreted differently. If we consider that the timing of the end of this earthly realm, and consequently the commencement of the Last Judgment, remains undetermined and contingent upon the will of the Father, it becomes evident that no one knows the day or hour—neither the angels in heaven nor the Son, but solely the Father, indicating that these moments have not yet been assigned, thus eluding even the Son's knowledge.\\n\\nSeveral years ago, a publication titled “Watch, Behold, I am coming soon” suggested that Christ’s return to earth would occur in 1932 or 1933, aiming not for the Last Judgment but to initiate a millennial reign for the 144,000 elected. The author derives his conclusions from a particular interpretation of a passage from Daniel, which states: “From the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days. Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days” (Dan. 12:11-12). By treating the prophetic day as a lunar year and converting the 1335 lunar years into solar years, the author arrives at a solar period of 1295 and a quarter years, presuming this duration must pass before the Second Coming from the cessation of the daily sacrifices and the rise of the abomination of desolation in the holy realm. Arbitrarily initiating from the year 638, when the Mosque of Omar was established at the site of the destroyed Jerusalem temple, the author arrives at 1933 as the anticipated time for Christ's return. \\n\\nIt seems unnecessary to further address the evident errors in the author’s reasoning, which resembles solving an equation with multiple unknowns. However, it is worth noting two observations: \\n\\nFirstly, according to the Lord’s declaration, the abomination of desolation refers to the destruction of the temple and Jerusalem in 70 A.D. Thus, adding 1295 and a quarter years to 70 would indicate that Christ's return would have been in the year 1366. \\n\\nSecondly, if the Lord indicated that even the Son does not know that day or hour, how can this author assume to possess such knowledge? Is it not presumptuous to claim certainty where the Lord spoke with uncertainty?"}]}
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