What wealth of memories and thoughts come to our minds as we consider the Mount of Olives! It is mentioned many times in the New Testament in connection with our Lord’s earthly ministry, as the place where He often resorted alone or with His disciples.
The first mention of the place in Scripture is many years before, in David’s time, when he fled from Absalom. It is recorded that “David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered, and he went barefoot” (2 Sam. 15:30). The name was derived from the fact that olive trees flourished there, and, indeed, ancient olive trees still live on the site, some of them probably dating back nearly 1,000 years. The name Gethsemane originated from the Aramaic word for “olive press.” The area is also one of the largest Jewish cemeteries in the world, with thousands of graves that date as far back as 3,000 years. Down through the ages, it was considered a high honor for those of Jewish origin to be buried there.
The Valley of Kidron
As to the geography of the place, it lies east of Jerusalem, across what is known as the Kidron valley, a shallow valley through which the brook Kidron (spelled Cedron in Greek) once flowed. The valley is dry today except after a heavy rain. The land rises gently to a summit, then begins to descend toward the Jordan valley. The village of Bethany lies on the eastern slope of the mount, and to continue farther takes us down a rather steep road that leads to Jericho, a distance of about 15 miles. It is indeed a downward road, for the loss in altitude is almost 4,000 feet.
The name Kidron means “dark, black or turbid” and has this significance in Scripture, for it speaks of the path of rejection. David, as a type of our Lord Jesus, trod this path when he was fleeing from Absalom, weeping, barefoot, and in every way taking the place of submission to what God had allowed. Later we find that Shimei, who cursed David when he was in rejection, was executed when he crossed over the brook Kidron, for he did so contrary to Solomon’s express judgment on him. Further on in Israel’s history, godly kings like Asa and Josiah destroyed the idols and other articles associated with the worship of heathen deities and burnt them at the brook Kidron. At one point, in Josiah’s time, the Mount of Olives is even referred to as “the mount of corruption” (2 Kings 23:13), for evidently the area had been defiled with heathen worship and idolatry since the time of Solomon.
Jesus Went There
But there is that which is most precious when we come to our blessed Lord and His association with the brook Kidron and the Mount of Olives. He too crossed the brook Kidron, not once, but many times, showing that even in His lifetime, He was largely rejected by those to whom He came in grace. Concerning the Mount of Olives, He often “resorted thither” with His disciples, and at other times He went there alone, both to pray and perhaps frequently to spend the night. He could say, “The Son of Man hath not where to lay His head” (Mark 8:20). We read that, on one occasion, “every man went unto his own house. Jesus went unto the mount of Olives” (John 7:53; 8:1). Although perfectly accessible to all, yet He was indeed the most lonely of men.
Finally, the time came once more to cross that Kidron valley with His disciples, but this time to pray in Gethsemane’s garden, before going to the cross. Here we tread on holy ground, as we stand in awe of that solemn and yet blessed scene. The pathway of rejection led only to the cross, yet He willingly took that road, for He could say, “Not My will, but Thine be done” (Luke 22:42).
The Future Significance
But if the brook Kidron and the Mount of Olives are associated with darkness and judgment and with the rejection of our blessed Lord and Master, we have the assurance from the Word of God that it will not always be that way. The Kidron valley and the Mount of Olives have a special significance, not only in the rejection, but also in the future glory of our Lord Jesus.
We read in Jeremiah 31:40 that “the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down anymore forever.” In a coming day all that speaks of rejection and judgment will be done away, as Israel rejoices once again in their own land and embraces the Messiah whom they once refused.
More than this, the Lord Himself shall come down right to the Mount of Olives, for we read in Zechariah 14:3, “Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle. And His feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.” After the awful judgment on Israel by the king of the north (described in Zechariah 13:7-9), the Lord will appear on behalf of His people. It is fitting that He appears in power and glory in the very spot where He once took the place of humiliation and submission. Evidently great geographical changes will take place, in order to prepare for a river of blessing that will flow from Jerusalem, described in Zechariah 14:8 and also in Ezekiel 47:1-12. In that day the Lord will appear, first of all to judge the enemies of Israel — His enemies — and then to bring in millennial blessing, not only for His earthly people, but for all the world.
The Ascension
It was to this very time that the angels referred in Acts 1:11, when they said to the disciples, “Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” The Lord Jesus had “led them out as far as to Bethany” (Luke 24:50) and to that same Mount of Olives, from which point He ascended to heaven. At this point in time the gospel was once again to be preached to the nation of Israel, but from a risen Christ in glory, in order that they might have one more opportunity to repent and believe. Thus the setting here is still Jewish, for had the nation of Israel responded to this final message, no doubt the Lord would have returned and set up the kingdom. But when the nation at large refused this testimony, the earthly kingdom was postponed until the church would be gathered in, largely from among the Gentiles.
We might say, then, that while the strict interpretation of this scripture in Acts 1:11 refers to the Lord’s appearing on behalf of Israel, morally we may apply it to ourselves today, as we wait for the Lord’s coming for us, to take us away before the day of judgment comes. When He comes back in power and glory, we will be with Him, and we will be a part of all that will be involved in the setting up of the millennial kingdom. Truly, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out!” (Rom. 11:33). We may well exclaim with Paul, “Of Him, and through Him, and to Him, are all things: to whom be glory forever. Amen” (Rom. 11:36).
W. J. Prost