Mateus 24
Bruce Hurt · Citado em PreceptAustin
Mateus 24
Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Matthew 24:1 Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him: Kai exelthon (AAPMSN) o Iesous apo tou hierou eporeueto (3SIMI) kai proselthon oi mathetai autou epideixai (AAN) auto tas oikodomas tou hierou: CLICK FOR >60 ENGLISH TRANSLATIONS OF THIS VERSE came out of: Mt 23:39 Jer 6:8 Eze 8:6, 10:17-19, 11:22,23 Ho 9:12 point out: Mk 13:1-2 Lu 21:5-6 Jn 2:20 Matthew 24 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 23:38-39 (TWO PROPHECIES) “Behold, your house (TEMPLE OF THE JEWS) is being left to you desolate! 39 “For (TERM OF EXPLANATION) I say to you, from now on you will not see Me UNTIL (UP TO THIS POINT, THEN YOU WILL SEE ME AGAIN) you say, ‘BLESSED IS HE WHO COMES IN THE NAME OF THE LORD!’” Mark 13:1-2+ (PREDICTION OF TEMPLE DESTRUCTION IN 70 A.D.) As He was going out of the temple, one of His disciples *said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!” 2 And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.” Luke 21:5-6+ (PREDICTION OF TEMPLE DESTRUCTION IN 70 A.D.) And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said, 6 “As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down.” THE OLIVET DISCOURSE: THE TEMPLE'S BEAUTY ADMIRED Warren Wiersbe sets the stage for Matthew 24 commenting that "The Olivet Discourse grew out of some questions the disciples asked when Jesus told them that the temple would one day be destroyed. First, they wanted to know when. This answer is not recorded in Matthew but is given in Luke 21:20-24. Second, they asked about the sign of Christ's return. This is answered in Matthew 24:29-44. In their final question, they asked about the sign of the end of the age. Christ's reply is in Matthew 24:4-28. (The Bible Exposition Commentary) Gotquestions - It is important to recognize that Jesus' teaching in this discourse is in reference to Israel and not the Church. Christ was speaking of God's future program for Israel. Other passages to consider when studying the Olivet Discourse are Daniel 9:24-27 and Revelation 6:1 - 19:21, which refer to the future seven-year period called the tribulation. God's program for the Church concludes with the rapture, which is not taught in the Olivet Discourse. The rapture of the Church is found in John 14:1-4; 1 Corinthians 15:51-52; and 1 Thessalonians 4:13-18. In Matthew 23:1-37, 38-39, Jesus had spoken to the Pharisees concerning judgment. This can be seen in the "woe" statements in that chapter. (What is the Olivet Discourse?) On what day of "Holy Week" did this discourse take place? Tuesday Evening (cp Mk 11:19, See note on "Holy Tuesday", cf Passion Week or Holy Week) John
Mateus 24:1-3
Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) INTRODUCTION: THE OLIVET DISCOURSE: CONFUSING OR ENLIGHTENING? Introduction - Some have described the so-called Olivet Discourse (because it was spoken on the Mount of Olives) in Matthew 24 as the most difficult section to interpret in the entire Gospel of Matthew. While I would agree it is undoubtedly the most contentious section, it is not necessarily the most difficult to interpret. If one applies the principle of letting the plain sense of the text simply say what it says without superimposing any preconceived bias or system of theology (be it dispensational, covenant, reformed, preterist, etc), it is amazing how understandable the passage becomes. In short, one needs to read Matthew 24-25 literally. (Note: I did NOT say "dispensationally!") Literal is defined as "taking words in their usual, natural or most basic sense as opposed to reading them in figurative, metaphorical, mystical or allegorical sense." That is the approach taken in these notes - to come to the Scriptures as a little child, totally dependent on our Teacher, the Holy Spirit, seeking to not add to the text or look for any hidden meanings (cf warnings against this mode of interpretation - Dt 4:2; 12:32; Pr. 30:6; Jer. 26:2, 2Ti 2:15, Rev 22:18-19). In short, if the plain sense of the text makes good sense in context, one should seek to make no other sense out of it lest it end up making no sense (nonsense)! In the interest of full disclosure, it should be emphasized that the notes you are reading diligently seek to avoid anything that might be construed as preterist interpretation (See also Preterism - Wikipedia). The major danger of this mode of interpretation is that it interprets unfulfilled prophecies in such a way as to effectively relegate them to the past, and in so doing the import of what God's Spirit is seeking to teach is lost on both present and future generations, especially those who will be alive when these prophecies literally begin to unfold! Wikipedia has a very interesting statement in the article on the Olivet Discourse - "In each of the three gospel accounts, the sermon contains a number of statements which at first glance seem predictive of future events. However, modern Christian interpretation diverges as to the meaning of the additional topics in the discourse." I do not know the author of this article but it seems that when they allowed the text to speak for itself, devoid of personal bias or one's particular system of interpretation, the text seemed to be "predictive of future events!" Would it be that everyone who reads this great sermon, would read "at first glance" as it were! I cannot emphasize too strongly, the moment the reader begins to jettison an unbiased, plain sense reading of the text, the ability to interpret the words of Jesus literally becomes "colored" and is swayed by the "experts" rather than the by the common sense of the text! As John
Mateus 24:1-14
NOTE: CLICK MATTHEW 24 COMMENTARY ON ONE PAGE REVISED AND UPDATED TO AID YOUR STUDY OF THE OLIVET DISCOURSE OF JESUS CHRIST. THE OLIVET DISCOURSE: CONFUSING OR ENLIGHTENING? Introduction - Some have described the so-called Olivet Discourse (because it was spoken on the Mount of Olives) in Matthew 24 as the most difficult section to interpret in the entire Gospel of Matthew. While I would agree it is undoubtedly the most contentious section, it is not necessarily the most difficult to interpret. If one applies the principle of letting the plain sense of the text simply say what it says without superimposing any preconceived bias or system of theology (be it dispensational, covenant, reformed, preterist, etc), it is amazing how understandable the passage becomes. In short, one needs to read Matthew 24-25 literally. (Note: I did NOT say "dispensationally!") Literal is defined as "taking words in their usual, natural or most basic sense as opposed to reading them in figurative, metaphorical, mystical or allegorical sense." That is the approach taken in these notes - to come to the Scriptures as a little child, totally dependent on our Teacher, the Holy Spirit, seeking to not add to the text or look for any hidden meanings (cf warnings against this mode of interpretation - Dt 4:2; 12:32; Pr. 30:6; Jer. 26:2, 2Ti 2:15, Rev 22:18-19). In short, if the plain sense of the text makes good sense in context, one should seek to make no other sense out of it lest it end up making no sense (nonsense)! In the interest of full disclosure, it should be emphasized that the notes you are reading diligently seek to avoid anything that might be construed as preterist interpretation (See also Preterism - Wikipedia). The major danger of this mode of interpretation is that it interprets unfulfilled prophecies in such a way as to effectively relegate them to the past, and in so doing the import of what God's Spirit is seeking to teach is lost on both present and future generations, especially those who will be alive when these prophecies literally begin to unfold! Wikipedia has a very interesting statement in the article on the Olivet Discourse - "In each of the three gospel accounts, the sermon contains a number of statements which at first glance seem predictive of future events. However, modern Christian interpretation diverges as to the meaning of the additional topics in the discourse." I do not know the author of this article but it seems that when they allowed the text to speak for itself, devoid of personal bias or one's particular system of interpretation, the text seemed to be "predictive of future events!" Would it be that everyone who reads this great sermon, would read "at first glance" as it were! I cannot emphasize too strongly, the moment the reader begins to jettison an unbiased, plain sense reading of the text, the ability to interpret the words of Jesus literally becomes "colored" and is swayed by the "experts" rather than the by the common sense of the text! As John
Mateus 24:4-8
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:4 And Jesus answered and said to them, "See to it that no one misleads you: kai apokritheis (APPMSN) o Iesous eipen (3SAAI) autois blepete (2PPAM) me tis humas planese (3SAAS): Jer 29:8 Mk 13:5,6,22 Lu 21:8 2Co 11:13-15 Eph 4:14 5:6 Col 2:8,18 2Th 2:3 2Pe 2:1-3 1Jn 4:1 NOTE: SEE THE ENTIRE MATTHEW 24 COMMENTARY ON ONE PAGE JESUS BEGINS TO ANSWER THE DISCIPLES' QUESTIONS This passage marks the beginning of Jesus' formal Olivet Discourse, a teaching which is also found in Mark 13 and Luke 21. The Discourse is longest in Matthew (Mt 24:1–25:46), and Luke’s account (Mt 21:5–36) contains some independent material. John
Mateus 24:9-14
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:9 "Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name.: tote paradosousin (3PFAI) humas eis thlipsin kai apoktenousin (3PFAI) humas kai esesthe (2PFMI) misoumenoi (2PPPMPN) hupo panton ton ethnon dia to onoma mou: Mt 10:17-22 Mt 22:6 Mt 23:34 Mk 13:9-13 Luke 11:49 Luke 21:12,16,17 Jn 15:19 Jn 15:20 Jn 16:2 Acts 4:2,3 Acts 5:40,41 Acts 7:59 Acts 12:1,2-5 Acts 21:31,32 Acts 22:19-22 Acts 28:22 1 Th 2:14-16 1Pe 4:16 Rev 2:10,13 Rev 6:9-11 Rev 7:14) KJV Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. NET "Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. ESV "Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. NLT "Then you will be arrested, persecuted, and killed. You will be hated all over the world because you are my followers. YLT then they shall deliver you up to tribulation, and shall kill you, and ye shall be hated by all the nations because of my name; Parallel Version in Mark Mark 13:9 But be on your guard (present imperative = calls for continual alertness); for (term of explanation - explains why they need to be on guard!) they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. Note that this adverb is found in Mt 24:9, Mt 24:10 and Mt 24:14 and generally indicates sequence (a successive order of two or more things). In this context what has Jesus just stated? In Mt 24:8 Jesus said "all these things are merely the beginning of birth pangs So in the following section, we will simply observe the plain sense of the text, paying close attention to the three occurrences of the adverb of sequence, then (tote), the three occurrences of the copulative conjunction, and (kai), and the one occurrence of the conjunction of contrast, but (de). By using these simple observation techniques, let's see if this helps us discern what Jesus is describing and whether these events are related. Notice that the characteristics described in Mt 24:9-14 are surrounded by the bookends, the first being "the beginning of birth pangs" (Mt 24:8) and the other bookend being "the end" of the age (Mt 24:14). Notice that the following section (Mt 24:15-22) is linked to Mt 24:8-14 by the word therefore. “Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), (Mt 24:15-note) Tony Garland offers an interesting thought that "It is because of the dangerous characteristics of the end of the age that Jesus then moves on to give explicit instructions concerning the safety of those living in Judea when the end of the age is unambiguously signified by the “abomination of desolation” -- the “second sure sign.”" Hand over (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Paradidomi was often used in a technical sense for arrest by the police or military (see Mt. 4:12 = "taken into custody"). You refers to Jews and the phrase because of My Name would seem to be relatively conclusive evidence that they are Jews who have believed in the Messiah. J
Mateus 24:15
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:15 Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand): Greek - hotan oun idete (2PAAS) to bdelugma tes eremoseos to rethen (APP) dia Daniel tou prophetou estos (RAP) en topo hagio, ho anaginoskon (MSNPAP) noeito (2SPAM) Amplified - So when you see the appalling sacrilege [the abomination that astonishes and makes desolate], spoken of by the prophet Daniel, standing in the Holy Place—let the reader take notice and ponder and consider and heed [this]— KJV When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) NET "So when you see the abomination of desolation- spoken about by Daniel the prophet- standing in the holy place (let the reader understand), ESV "So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), NIV "So when you see standing in the holy place 'the abomination that causes desolation,' spoken of through the prophet Daniel-- let the reader understand-- NLT "The day is coming when you will see what Daniel the prophet spoke about-- the sacrilegious object that causes desecration standing in the Holy Place." (Reader, pay attention!) YLT 'Whenever, therefore, ye may see the abomination of the desolation, that was spoken of through Daniel the prophet, standing in the holy place (whoever is reading let him observe) NRSV "So when you see the desolating sacrilege standing in the holy place, as was spoken of by the prophet Daniel (let the reader understand), THE BEGINNING OF THE END CAVEAT EMPTOR (Latin = "let the buyer [cf "reader"] beware"): Read the Scriptures before you read the commentaries or study Bible notes, so that you can read the text without bias. In other words, as much as possible, try to read the text you are studying as if you have never seen it before, never heard a related sermon, or never read a commentary on it. Humbly seek the attitude of the noble-minded Bereans (Acts 17:11-note) and in dependence on the filling and teaching ministry of your resident Teacher the Holy Spirit (cf Ep 5:18-note, 1Jn 2:27--note), prayerfully and carefully read and observe (See topic: Inductive Bible study) the three versions of Jesus' Olivet Discourse in Matthew 24, Mark 13 and Luke 21 so that you will then be able to read the commentaries (and these notes!) on Matthew 24:15 with wisdom and discernment (cp Heb 5:14-note). It is my intent to interpret the text as literally as possible, and to try to alert you when a comment may be speculative. (See topic: Interpretation) Many if not most commentators appeal to Lk 21:20-24-note to help explain the abomination of desolation in Matthew 24:15. While Luke's description is very similar to Matthew's description, there are significant irreconcilable differences which are discussed in detail in the Luke 21:20-24 Commentary. See simple chart comparing Matthew and in Luke -- see Chart Summary. Suffice it to say that careful observation and comparison of these two sections leaves little doubt that Jesus is describing different events. I emphasize this point because most, if not all, commentators who interpret Mt 24:15 as fulfilled in the destruction of Jerusalem in 70AD make a strong appeal to Luke 21:20-24 in an attempt to substantiate their interpretation of the identity of the abomination of desolation. Highly respected expositor D Edmond Hiebert (not a dispensationalist) makes an interesting comment on the Luke 21 passage to which many writers make an appeal to defend their 70AD interpretation of Mt 24:15 - Because of the close parallels between the two events (Ed: Hiebert is referring to the 70AD events and future events related to Jerusalem), interpreters have always found it difficult to distinguish the two (Ed: Fulfilled in past or yet to be fulfilled) in Jesus' answer. The sign given in Luke 21:20 relates to the historical fall of Jerusalem. But Luke's sign, Jerusalem surrounded by armies, is not the same as that given in the other Synoptics, namely, the abomination of desolation in the temple. Luke 21:20-24 records a part of the Olivet Discourse which has not exact parallel in the other two Gospels. It vividly pictures the capture of the city and the resultant condition reaching to the end of the age. The similarity of Luke's picture to that of the other Synoptics had generally led to the assumption that they refer to the same event. While the two events have much in common, there are features in Mark's (Ed: And Matthew's) account which clearly look beyond the fall of Jerusalem and relate to the eschatological end. This is evident from the close connection which the paragraph has with the Second Coming described in the following verses (Lk 21:24-27). Second Thessalonians 2:3-10 (note) supports the view that the abomination of desolation refers to the eschatological Antichrist. The tribulation connected with the destruction of Jerusalem, standing in the foreground of the Olivet Discourse, foreshadows and contains the essential features of the Great Tribulation of the end time. (The Gospel of Mark- An Expositional Commentary- D. Edmond Hiebert) (Bolding added) So now let's carefully observe the text and context of Matthew 24:15 seeking to glean the plain sense of the text while assiduously avoiding looking for hidden meanings (allegorical, mystical, idealistic, spiritualized). As you read the text, keep the following simple axiom in mind: If the plain sense makes good sense in context, seek to make no other sense or it may be nonsense! Note that this rule should also be applied when one reads text that is clearly figurative language, as when Jesus says "I am the door." (Jn 10:9). Clearly He is not a literal door, and yet the figure conveys a literal meaning. In other words when a text must be read figuratively, it is important to remember that the Spirit still intends for the figure of speech to signify a literal meaning. Figurative language does not give the reader "carte blanche" to let the imagination "run wild" in an attempt to make the text confirm to one's preconceived notions of what the text means. I agree with Dr John Walvoord who wrote "This portion of the Olivet discourse is crucial to understanding what Christ reveals about the end of the age. The tendency to explain away this section or ignore it constitutes the major difficulty in the interpretation of the Olivet discourse. In the background is the tendency of liberals to discount prophecy and the practice of some conservatives of not interpreting prophecy literally. If this prediction means what it says, it is referring to a specific time of great trouble which immediately precedes the second coming of Christ. As such, the prediction of the great tribulation is "the sign" of the second coming, and those who see the sign will be living in the generation which will see the second coming itself." (The Signs of the End of the Age) To amplify Dr Walvoord's comments, to misinterpret Jesus' specific sign in Matthew 24:15 is analogous to driving to some desirable destination but to fail to correctly interpret one very crucial, strategically placed sign (how many of us haven't done that!) with the result being that one ends up lost and/or at the wrong destination! Just as it is best to read road signs "literally," so too it is best to read Jesus' sign in Mt 24:15 literally (and in context) lest one ends up "dazed and confused" in Matthew 24! Stuart Weber observes that "Of course, the fact that Israel has reestablished itself as a national political entity and occupied the holy temple site again has many scholars anticipating the end times very soon. No other nation has experienced two thousand years of cultural dispersion and retained their national integrity. God is not yet finished with the Jewish people. And the Great Tribulation to come in the seventieth and final of the "seventy weeks" (periods of seven years) predicted for Israel by the prophet Daniel (Da 9:24-27) will see the nation purged and prepared for the return of its Messiah-King." (Holman New Testament Commentary) THEREFORE Therefore - This is a term of conclusion which should always prompt the question "What's the therefore there for?" What has Jesus just clearly stated? "The end will come." (Note that Luke does not have a verse that parallels Mt 24:14 while Mk 13:13 does refer to "the end.") From the context, it is clear that therefore connects "the end" with the event being introduced in Mt 24:15. But this begs the question "the end" of what? Careful attention to the context gives us the answer. Recall that Jesus is addressing the disciples' question about "the end of the age" (Mt 24:3). In Mt 24:15 Jesus gives a visible sign which marks the beginning of the end of this present age which will be consummated by the Second Coming of Christ described in Mt 24:27-31. Alan H McNeile says "oun (therefore) connects the section with the preceding "to telos" (the end - Mt 24:14)." (The Gospel according to St. Matthew - 1915) McNeile also observes that whereas Matthew begins Mt 24:15 with "Therefore when," Mark's version (Mk 13:14) begins with "But when" "which introduces a new stage in the progress of events." Robert Gundry on therefore - "Therefore" indicates that because the preceding paragraph detailed events that will characterize the church age but not signal the nearness of the end, the present paragraph is going to detail events that will signal its nearness. (Commentary on the New Testament: Verse-by-Verse Explanations with a Literal Translation) Broadus on therefore - What inference is expressed by 'therefore'? He has said that the end is coming (Mt 24:14), and that those who endure to the end shall be saved (Mt 24:13); when therefore they see a certain sign, let them promptly flee, in order to save themselves. (Matthew 24:16f.) (John Broadus' Commentary on Matthew) Leon
Mateus 24:15-21
This commentary has been replaced by a completely series on Matthew 24:1-34. See new links below: Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary
Mateus 24:16-20
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:16 then those who are in Judea must flee to the mountains tote oi en te Ioudaia pheugetsan (3PPAM) eis ta ore: Ge 19:15-17 Ex 9:20,21 Pr 22:3 Jer 6:1 37:11,12 Lu 21:21,22 Heb 11:7 CJB Matthew 24:16 "that will be the time for those in Y'hudah to escape to the hills. YLT Matthew 24:16 then those in Judea -- let them flee to the mounts TIME FOR THE GREAT ESCAPE FROM THE GREAT TRIBULATION Then (5119) (tote) is a time sensitive adverb (see expressions of time) which means subsequently, after that; next; afterward, at that time; at the time in question. Then should always prompt the question "When is then?" which will usually "force" you to re-read the preceding context. In this context, the "then" is when you see the abomination of desolation standing in the holy place which will precipitate the Great Tribulation. Jesus' words in Mt 24:15 remind me of the starter at an Olympic 100 meter dash. The gun sounds and the racers are launched from their starting blocks. When the gun "goes off" in Mt 24:15-note, it's time for the Jews to leave their "starting blocks!" Those who are in Judea - Note that Jesus mentions the land of Judea not the whole earth. This part of the prophecy is distinctly directly to the Jews who will be living in Palestine when the abomination of desolation is revealed in Jerusalem. The Jews who are nearest to the Temple (who are in Judea) are the ones who are in greatest danger. McNeile - "The hills of Judea abounded in caves and safe hiding-places; cf 1 Maccabees 2:28NRSV, Ex 7:16. In Luke the flight is from the besieging armies, in Matthew, Mark from the persecutions to be waged by Antichrist. It cannot be an ex eventu reference to the flight of Christians to Pella (Ed: See Eusebius' description here) for Pella was not in the mountains, but at the foot of the eastern range, in the Jordan Valley, about 17 miles south of the Lake of Galilee, and would be reached by traveling up the valley." (The Gospel according to St. Matthew - 1915) Some such as Craig Blomberg (New American Commentary) see the preceding call to flee the city as related to the Roman destruction of the Temple in 70AD. But Blomberg encounters a problem in Mt 24:21, admitting that "the concept of a period of unparalleled distress (based on Da 12:1-note) causes problems. If these two verses (Ed: Referring to Mt 24:21-22) simply depict the horrors surrounding the war of A.D. 70, it is hard to see how Mt 24:21 could be true. (Bolding added for emphasis) (See critique of D A Carson [holds a 70AD interpretation of Mt 24:15] explanation of Matthew 24:21) Blomberg goes on to posit that "If they (Ed: Mt 24:15-20) point to some end-time sacrilege, just before the Parousia, then it is hard to see how Matthew allows for a gap of at least two thousand years between Mt 24:20-21." It is probably best, therefore, to understand this period of great distress, or the great tribulation, as it is more commonly known, as the entire period beginning with the devastation of A.D. 70 and continuing on until Christ's return (cf. "immediately" in Mt 24:29)." (Bolding mine) Do you see what Blomberg is doing? He is so set on Mt 24:15-20 being fulfilled in 70AD, that he is forced to speculate that there is a time gap between the destruction in 70AD and the end times great tribulation! John
Mateus 24:21
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:21 "For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (NAS 95) KJV For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. NET For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen. ESV For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. NIV For then there will be great distress, unequaled from the beginning of the world until now-- and never to be equaled again. NLT For there will be greater anguish than at any time since the world began. And it will never be so great again. YLT for there shall be then great tribulation, such as was not from the beginning of the world till now, no, nor may be. ASV for then shall be great tribulation, such as hath not been from the beginning of the world until now, no, nor ever shall be. Matthew 24:21 "For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will: estai (3SFMI) gar tote thlipsis megale oia ou gegonen (3SRAI) ap arche kosmou eos tou nun oud ou me genetai (3SAMS): Ps 69:22-28 Isa 65:12-16 Isa 66:15,16 Da 9:26 Da 12:1 Joel 1:2 2:2 Zec 11:8,9 14:2,3 Mal 4:1 Mk 13:9 Luke 19:43,44 Lk 21:24 1Th 2:16 Heb 10:26-29 THE GREAT TRIBULATION: WITHOUT PARALLEL IN HUMAN HISTORY! See the main commentary notes on Matthew 24:15 Commentary For (gar) is a term of explanation which begs the question, what is Jesus explaining? He has just instructed the reader who understands the sign of the abomination of desolation standing in the holy place to flee, and even to pray this would not have to be in winter or on a Sabbath. So now He explains why this call to flee carries such a sense of extreme urgency. The tribulation that is coming will be great and there will be loss of life (Mt 24:22). For then - At that time. Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. In prophetic passages, then often describes the sequence of events. So what occurs next? Or to ask it another way, to what time does Jesus refer? What will be the event that precedes inception of the great tribulation? Clearly in context the event the reader (cp "let the reader understand" - Mt 24:15) is to be alert for is the abomination of desolation standing in the holy place (Mt 24:15). Then begins the great tribulation, the time of the greatest suffering and affliction the world has ever experienced. Will be (estai) is first in the Greek sentence for emphasis. Great tribulation - This exact phrase occurs only 3x - Mt 24:21, Rev 2:22, and Rev 7:14. In Rev 7:14 the Greek literally reads "the tribulation, the great one." As an aside, many commentators refer to the entire 7 year period (of Daniel's Seventieth Week) as the "Tribulation." However, strictly speaking there is no passage in the Bible that ever specifically refers to this Seven Year period as the Tribulation. However this term is so "ingrained" in the literature that we will use it to refer to the seven year period, realizing that it is more accurately designated as Daniel's Seventieth Week. The last 3.5 years of this present age will be days of great (megas) thlipsis or "dire pressure and continuing distress, caused by outward circumstances." (Hiebert) Tribulation (2347)(thlipsis from thlibo = to crush, press together, squash, hem in, compress, squeeze in turn derived from thláo = to break) originally expressed sheer, physical pressure on someone. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). Thlipsis describes a pressing together as when grapes are crushed beneath a weight. According to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, a gruesome picture of a literal thlipsis. Thlipsis thus refers to great difficulty and Jesus adds the adjective megale meaning great to emphasize the greatness of the tribulation. Many commentators attempt to explain Mt 24:21 as fulfilled in 70AD by appealing to Luke 21:23-note which says "there will be great distress upon the land." Luke's passage (Lk 21:20-24) clearly was fulfilled in 70AD with the destruction of Jerusalem. However, not only is Jesus' word for distress in Luke 21:23 different (anagke) than the Greek word in Mt 24:21, but Jesus' description of the distress is different than the description in Matthew and Mark. Both Mt 24:21 and Mk 13:19 use the Greek word (tribulation = thlipsis) and both describe a time of tribulation which will be unique and unprecedented, explaining that there has never been anything like it before and there will never be anything like it afterward. As reasoned elsewhere, the Holocaust makes 70AD pale in comparison, which in turn makes the thought of the yet to come great tribulation even more horrific! It follows that Jesus' description of tribulation in Mt 24:21 and Mk 13:19 is clearly a major stumbling block for writers who interpret the abomination of desolation (Mt 24:15, Mk 13:14) as the Roman Army and the great tribulation as a unique and unprecedented time of distress. In addition, it is notable that in the Septuagint, the Greek word anagke (Lk 21:23-note) is used to describe the Day of the LORD (cf Zeph 1:15), but is never used to describe a unique, unprecedented time of distress in Israel. Of course one might argue that the "Day of the LORD" would include the time of the great tribulation, and I would agree. The point is that in the Septuagint the Greek word thlipsis is used in Da 12:1-note in a description very similar to Jesus' description in Mk 13:19 and Mt 24:21. And so the prophet Daniel describes "a time of distress (Lxx = thlipsis) such as never occurred since there was a nation until that time." In sum, thlipsis is clearly used in both the Old and New Testaments to describe a unique, unprecedented time of tribulation in the nation of Israel. Henry
Mateus 24:22
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:22 "Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short: kai ei me ekolobothesan (3PAPI) ai hemerai ekeinai ouk an esothe (3SAPI) pasa sarx dia de tous eklektous kolobothesontai (3PFPI) ai` hemerai ekeinai: Unless: Mk 13:20)(for the sake of: Isa 6:13 65:8,9 Zec 13:8, 14:2 Ro 9:11 11:25-31 2Ti 2:10) DAYS OF UNPARALLELED AND ALL CONSUMING FEROCITY NET And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. ESV And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short. NIV If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. NLT In fact, unless that time of calamity is shortened, not a single person will survive. But it will be shortened for the sake of God's chosen ones. Those days - What days? From the immediate context (Mt 24:21, cf also same phrase "those days" in Mt 24:19) the answer clearly is the days of the time of the Great Tribulation, the last 3.5 years (1260 days = 42 months = time, times, half a time) preceding the end of this present age which will be brought to an end ("cut short") by the Second Coming ushering in the Messianic Age, the age of righteousness (aka, the Millennium). Those days will be days of three and one-half years of unprecedented oppression on Israel (as well as all believers alive at that time) as described in multiple passages in both testaments (see Da 7:21, 25 [saints in context = Jews]; Rev. 11:2, Rev 12:6, 14; Rev 13:5, Rev 13:15) Greek expert Dr Spiros Zodhiates writes "The contextual referent of "those days" is the Great Tribulation." (Exegetical Commentary on Matthew- Dr. Spiros Zodhiates - 2006) R T France attempts to explain Jesus' statement as compatible with a 70AD fulfillment writing "The horror was in fact "cut short" by the Roman capture of the city after five months, bringing physical relief to those who had survived the famine in the city." (NICNT) As an aside it seems that most "preteristic" interpreters are forced to appeal to non-inspired, secular historical writings to buttress their interpretations rather than relying the fully inspired Scriptures to comment on Scripture. (See related resource: Compare Scripture with Scripture) However even the ESV Study Bible observes that "It is evident that the reference is not to the destruction of Jerusalem in A.D. 70, since the unprecedented destruction described in Mt 24:21 did not take place in 70." (Bolding mine) A RE "THOSE DAYS" REALLY "THOSE DAYS" OF MATTHEW 24:15-21? As has been discussed in Mt 24:15-note, those who hold to a 70AD fulfillment of Mt 24:15-22 have a number of "problematic passages" to deal with, whereas a futuristic interpretation encounters far fewer problems. Some "preteristic" commentators (like D A Carson) recognize there are significant problems with their historical interpretation and thus try to say that "those days" in Mt 24:22 does not really refer to "those days" Jesus had just described in the immediate context! Beloved, if you begin to jettison the golden rule that "Context Is King" in interpretation, rest assured that your interpretation will likely be askew if not even absurd! What is fascinating is that Carson does recognize that no life in Mt 24:22 "normally refers to all mankind and is more sweeping than "no one in Jerusalem." I totally agree, and indeed that truth actually supports a "sweeping" end times, eschatological tribulation and not a fulfillment in 70AD! In addition note that the literal Greek of Mt 24:22 begins with "kai" (English = "and") which the NAS does not translate, but the ESV and NET versions do. The point is that "and" is a copulative which clearly links the narrative in Mt 24:22 with Jesus' words in Mt 24:21. These two verses are clearly related (coupled) despite what some "preteristic" commentators contend! Notice also that in context Jesus has just used the same phrase "those days" in Mt 24:19 which serves to link "those days" in Mt 24:22 with the days of the Great Tribulation. Finally, keep the overall context of this section in mind -- Jesus has just described days of unprecedented tribulation, but in Mt 24:22 comforts and encourages those who will find themselves in those days with the mercy filled truth that "those days" will be "cut short." Any other interpretation clearly distorts and twists the text out of its proper context! (See related resource: Keep Context King if you want rightly Interpret the Word of Truth - 2Ti 2:15-note). Unless those days had been cut short - On one hand this description serves to emphasis the unparalleled, unprecedented "consuming ferocity" of the Great Tribulation! On the other hand this description emphasizes the sovereign control of Jehovah God over ALL the affairs of this world. In His great mercy, He has decreed the Great Tribulation will last only 3.5 years (1260 days) and not one day more! There is no "if" about the shortening of these days; they shall be shortened. "Cut short" does not mean the Great Tribulation will be less than 3.5 years, but only that it will be abruptly terminated by the return of the Lord Jesus Christ. Paul describes the cutting short of those days of the horrible 42 month rule of the Antichrist (Rev 13:5) And then that lawless one (Antichrist) will be revealed (apokalupto = When? Answer = Mt 24:15 and 2Thes 2:3, 4) whom the Lord will slay with the breath of His mouth and bring to an end (cp "cut short") by the appearance (epiphaneia) of His Coming (parousia) (2Thes 2:8) Zodhiates on those days...cut short - The time would be longer if God were not merciful, but since He is, He will shorten the period in which the Antichrist expends his fury. (Ibid) Hiebert comments that this "strong figurative statement (Ed: referring to the fact that koloboo can mean "amputated") indicates that God has forcefully acted not to permit them to be extended to the full length that human passions would have carried them." (The Gospel of Mark- An Expositional Commentary) Cut short ("amputated," "mutilated") (2856)(koloboo from from kolobós = maimed, cut off) means strictly speaking to cause something not to be full length and so to cut short, to curtail, to abridge, to mutilate, to amputate (Lxx - 2Sa 4:12 "cut off their hands and feet"). Figuratively as used in all 4 NT passages koloboo refers to a reducing in number or extent. Our English word halt, in the sense of lame, is related to it, since it refers to a person whose walking ability has been cut short or curtailed. Notice Jesus' use of the aorist tense which here speaks of a future event as it were a past completed action (Proleptic). In other words, God has decreed in the past that the yet future Great Tribulation will be cut short. The adjective kolobos meaning maimed or mutilated is used in secular Greek in the description of a donkey (Moulton-Milligan). Moulton and Milligan also record an unusual use of koloboo - "The epithet ho kolobodaktulos; the stump-fingered,"; (which was) applied to Mark (writer of Gospel) (Hippolytus Philos. vii. 30), has been traced to a desire on the part of the philosophers to ridicule the shortness of his Gospel, but is more probably due to some natural defect of the evangelist himself." Marvin
Mateus 24:23-24
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:23 "Then if anyone says to you, ' Behold, here is the Christ,' or 'There He is,' do not believe him: tote ean tis humin eipe (3SAAS) Idou (2PSAMM) ode o Christos e ode me pisteusete (2PPAAS - functions as an aorist imperative) : Dt 13:1-3 Mk 13:21 Lu 17:23,24 21:8 John 5:43 Matthew 24 Resources - Multiple Sermons and Commentaries Holman - For there will appear false Messiahs and false prophets performing great miracles- amazing things!- so as to fool even the chosen, if possible. JESUS WARNS OF DECEIVERS IN THE LAST DAYS Then (5119)(tote) is an adverb that functions as an expression of time. Tote means at that time or a point of time subsequent to another point of time. Tote is used with when (hote) and translated "when...then." (Mt 9:15, 13:26, 21:1, Mt 25:31, Lk 5:35, 14:10, 21:20, John 7:10, 8:28, 11:6, 12:15 Acts 13:12 [inverted order], Acts 28:1, 1Cor 15:28, 54, 2Cor 12:10, Col 3:4). Tote also functions as a marker = "at that time." (Mt 2:17) Finally, tote is used in narration to introduce what follows in time (Mt 2:7). Matthew has 89/158 NT uses (about 57%) of tote with the next most frequent book being Acts with 21 uses. In sum, the idea of tote as signifying "at that time" begs the question "What time?" Let's go to the context for the answer. Jesus is continuing chronologically from the previous section (Mt 24:21-note and Mt 24:22-note) and so strictly speaking these warnings apply most directly to the time of the Great Tribulation (the last 3.5 years of Daniel's Seventieth Week). This is a time when one would naturally look for relief which might draw some to the false messiahs. The Messiah is indeed coming but not until the end (Mt 24:30-note, Rev 19:11-16-note). In sum, these warnings are directly applicable to those who are alive at the time the Antichrist desolates the rebuilt Jewish Temple and inaugurates the last 3.5 year Great Tribulation. Zodhiates - The terror caused by the Antichrist during the second half of Daniel's seventieth week will be so great that the only hope will be Christ's direct intervention. The word "then" here, as we find in Matthew 24:9, 10, 16, 21, does not refer to an instant of time but to a period. Here the antecedent is "those days" (Mt 24:22) which in turn points back to "great tribulation" (Mt 24:21). (Exegetical Commentary on Matthew- Dr. Spiros Zodhiates - 2006) Hiebert says "then links this warning with the scene of extreme suffering just depicted. If any man, whosoever it may be, states the situation conditionally but implies that its fulfillment can be expected. To you marks that these messages will be directly aimed at the believers in Christ." (The Gospel of Mark- An Expositional Commentary) If anyone - The pronoun anyone (tis) which Greek expert Zodhiates says is "the masculine or feminine enclitic indefinite pronoun, anyone-false prophet of either sex." Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou calls attention to the extraordinary (cp Mt 3:16). Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Zodhiates adds that idou is a "demonstrative particle. "Lo and behold!", serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted (Mt 23:34; Lk 13:16; Acts 2:7). (The Complete Word Study Dictionary- New Testament) The Christ - Note the used of the definitive particle "the" (ho) which indicates they are making the claim that they are the one and only true Messiah, the one who has been anointed. (See Messiah and also the Messiah - the Anointed One). Stuart Weber on those who claim to be Christ in the time of the Great Tribulation - People will be desperate for a Savior while in the midst of the greatest tribulation earth will ever know. Jesus now gave his disciples some guidelines for discerning when he was likely to return. Just as Jesus' disciples must have trembled at the fearful images of the Great Tribulation, so their hearts thrilled as he described the glory of his coming. (Holman New Testament Commentary) Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Christos is translated in the NAS 1995 edition as Christ (516x), Christ's (11x) and Messiah (4x - Mt 1:1, 16, 17, 2:4). The NIV and ESV never translate Christos as Messiah, but always as Christ. The Holman Christian Standard Bible has an interesting approach and translates Christos as Messiah many times depending on the context (see explanatory note) The NLT paraphrase translates Christos as Messiah over 80 times. The NET translates Christos as Messiah in Jn 4:29, Acts 3:20, Eph 2:12. Do not believe - Although this is in the aorist subjunctive, in context it functions as an imperative or command. Most of the time believers are commanded to believe but here is one of the exceptions where they are told not to believe! Indeed believers are to reject all claims of Messiahs said to be hidden here or there, for as Jesus explains in Mt 24:27 the coming of the true Messiah will be like lightning -- unmistakable! Believe (4100)(pisteuo from pistis; pistos; see related studies the faith and the obedience of faith) means to consider something to be true and therefore worthy of one's trust, accepting it as genuine or real. Notice the next verse begins with "for" (gar) which explains why Jesus issues the warning to not believe their claims to Messiahship -- they will perform great signs and wonders, which one might think could only be performed by the Messiah. In the Gospel of John Jesus tells us how we might be enabled to discern truth from error - "If any man is willing to do (present tense - as one's lifestyle) His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself." (Jn 7:17) In this coming day of deception, believers walking by the Spirit of Truth will be enabled by Him to discern truth from error. (cf Gal 5:16-note, 1Jn 2:20-note, 1Jn 2:27-note). Zodhiates points out that "The entire paragraph warns believers against single events of deception: first, by the use of the indefinite pronoun tis, anyone, and secondly by the presence of three verbs in the aorist tense: "says... behold... believe." (Ibid) Matthew 24:24 For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect: egerthesontai (3PPFPI) gar pseudo christoi kai pseudoprophetai kai dosousin (3PPFPI) semeia megala kai terata hoste planesai (AAN) eis dunaton kai tous eklektous: False Christs - Mt 24:5,11 2Pe 2:1-3 3:17 Will: Dt 13:1 2Th 2:9-11 Rev 13:13,14 19:20 so as: John 6:37,39 10:28-30 Ro 8:28-39 2Ti 2:19 1Pe 1:5 1Jn 5:18 Rev 12:9-11 13:7,8,14 If possible - Mk 13:22 Ac 20:16 Ro 12:18 Ga 4:15 Matthew 24 Resources FALSE CHRISTS AND FALSE PROPHETS Jesus has already warned of similar impostors throughout the age that precedes His return and they will unfortunately be very effective for they will mislead not a few but many! (Mt 24:5-note) "For many will come in My name (Ed: But not in His authority or power), saying, 'I am the Christ,' and will mislead many. (Mt 24:11-note) "And many false prophets will arise, and will mislead many. For (gar) - Terms of explanation should always prompt a question to the good inductive Bible student. In this case - What is Jesus explaining? He is explaining why He is issuing the warning to pay attention and not believe "Christ sightings!" Alertness will be necessary because these imposters will buttress their claims with evidences that they possess supernatural power. And keep in mind the context -- these pretenders are arising in a time of the global Great Tribulation, a time when men's hearts would be fainting from fear and unanswered questions ("What in the world is happening?" cp Lk 21:25-26) There is a natural tendency in such fearful times to seek answers from pretenders who seem so spiritually in touch with the supernatural world. But these men are not to be followed or believed (see also Mt 24:25-26). These men "would provide great signs and miracles that people will take as validation of their authenticity as God's Christ or prophet (cf. the Jewish leaders' demand of a sign from Jesus in Mt 12:38; 16:1; see also Jesus' description of miracle-working imposters in Mt 7:21-23)." (Stuart Weber - Holman New Testament Commentary) False Christs (Mk 13:22) (5580) (pseudochristos from pseudes = false, untrue, pretentious, lying + Christos from chrio = to anoint = one who has been anointed, appointed to a task) are those ho falsely claim to be the Messiah or as BDAG says a "bogus Messiah." John warned that "every spirit that does not confess Jesus is not from God; and this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. 4You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world." (1Jn 4:3-4-note) Warren
Mateus 24:25-28
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:25 " Behold, I have told you in advance: idou proeireka (1SRAI) humin: Isa 44:7,8 46:10,11, 48:5,6 Lu 21:13 Jn 16:1 See similar sayings in John 13:19; 14:29; 16:4 Matthew 24 Resources - Multiple Sermons and Commentaries FOREWARNED SO THAT YOU ARE FOREARMED Ryrie - This is a warning as well as a prediction.
Mateus 24:29
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:29 "But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken: Greek: Eutheos de meta ten thlipsin ton hemeron ekeinon ho helios skotisthesetai (3SFAI) kai he selene ou dosei (3SFAI) to. pheggos autes kai hoi asteres pesountai (3PFMI) apo tou ouranou kai. ai dunameis ton ourann saleuthesontai (3PFAI): KJV Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: NET "Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. NLT "Immediately after the anguish of those days, the sun will be darkened, the moon will give no light, the stars will fall from the sky, and the powers in the heavens will be shaken. CJB "But immediately following the trouble of those times, the sun will grow dark, the moon will stop shining, the stars will fall from the sky, and the powers in heaven will be shaken. CSB "Immediately after the tribulation of those days: The sun will be darkened, and the moon will not shed its light; the stars will fall from the sky, and the celestial powers will be shaken. Immediately after the tribulation of those days: Mt 24:8 Da 7:11,12 Mk 13:24,25 THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky: Isa 13:10 24:23 Jer 4:23-28 Eze 32:7,8 Joe 2:10,30,31 3:15 Am 5:20 8:9 Zep 1:14,15 Lu 21:25,26 Ac 2:19,20 Rev 6:12-17 The powers of the heavens will be shaken: 2Pe 3:10 COSMIC SIGNS SIGNAL SECOND COMING The parallel passage in Mark 13:24-27 (there is no true parallel passage in Luke 21) has "But in those days, after that tribulation, THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT." AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. "And then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory. "And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth, to the farthest end of heaven. E Donald Hiebert commenting on the Mark version of the Olivet Discourse writes "Bruce remarks that it sets a contrast between "the false Christs who are not to be believed in" and "the coming of the true Christ." The double statement, "in those days, after that tribulation," suggests a close connection with Mk 13:14-23. The implied close connection is explicitly affirmed by Matthew's "immediately" (Mt 24:29). The demonstrative pronouns, those and that, view the unparalleled tribulation just described as still remote at the time of speaking." (The Gospel of Mark- An Expositional Commentary) Allison and Davies comment that "Having, in Mt 24:28, moved the mind's eye from earth to sky, the text now directs our gaze even higher. This imaginative raising of vision leaves distress behind and prepares for envisaging the good help that comes from heaven (Mt 24:30)." (A critical and exegetical commentary on the Gospel according to Saint Matthew) Thomas Ice - One of the original questions that the disciples ask Jesus at the beginning of this discourse was "what will be the sign of your coming?" He has been answering the question since Matthew 24:23. Having spoken of His coming in Matthew 24:27, Jesus now builds upon His previous point that He will not arrive clandestinely, but His return will be a clear, public event that will take place suddenly. Just such a glorious appearing is exactly what is described in Matthew 24:29-30. (Matthew 24:29 The Sun, Moon, and Stars) David L McKenna - When the sign of His coming is given (Ed: He is referring here especially to the cosmic cataclysms), it will defy scientists and pseudoscientists, astronomers and astrologers, but there will be no way to misread its purpose." (The Communicator's Commentary) Jesus is quoting in part from Isaiah 13 (but see the numerous passages at end of this note that have similar descriptions of this time) which in context describes the coming Day of the LORD Behold, the Day of the LORD is coming, cruel, with fury and burning anger, to make the land a desolation; and He will exterminate its sinners from it. For the stars of heaven and their constellations will not flash forth their light. The sun will be dark when it rises, and the moon will not shed its light." (Isaiah 13:9-10) The great Day of the LORD, near and coming very quickly. Listen, the Day of the LORD! In it the warrior cries out bitterly. 15 A Day of wrath is that Day, A Day of trouble and distress, A Day of destruction and desolation, A Day of darkness and gloom, A Day of clouds and thick darkness, (Zep 1:14,15) But (de) - This is a term of contrast which should always prompt the question of "What is the author contrasting?" Notice that in this context most of the translations leave the Greek word "de" (but) untranslated. David Turner - This is the period of ultimate, unparalleled anguish (lit. "tribulation") described in 24:15ff (cf. Dan 12:1). (Cornerstone Biblical Commentary, Vol 11: Matthew and Mark) John
Mateus 24:30
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:30 And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory: kai tote phanesetai (3SFPI) to semeion tou huiou tou anthropou en ourano kai tote kopsontai (3PFMI) pasai ai phulai tes ges kai opsontai (3PFMI) ton huion tou anthropou erchomenon (PMPMSA) epi ton nephelon tou ouranou meta dunameos kai doxes polles: sign: Mt 24:3 Da 7:13 Mk 13:4 Rev 1:7 mourn: Zec 12:10, 12 Rev 1:7 they will see: Mt 16:27,28 26:64 Mk 13:26 14:62-64 Lu 21:27 22:69 Ac 1:11 2Th 1:7 Matthew 24:29-31: The Sign of the Son of Man - Study Guide - John MacArthur Matthew 24:29-31: The Sign of the Son of Man - John MacArthur KJV And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. NET Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory. ESV Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. NIV "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. NLT And then at last, the sign that the Son of Man is coming will appear in the heavens, and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory. YLT and then shall appear the sign of the Son of Man in the heaven; and then shall all the tribes of the earth smite the breast, and they shall see the Son of Man coming upon the clouds of the heaven, with power and much glory; THE ULTIMATE SIGN: THE KING IN HIS GREAT GLORY! Parallel passages Mark 13:26 “Then they will see THE SON OF MAN COMING IN CLOUDS with great power and glory Lk 21:27 “Then they will see THE SON OF MAN COMING IN A CLOUD with power and great glory. And then - Jesus is linking His return to the cataclysmic cosmic signs just described in Mt 24:29. Notice that the use of then marks progression. First the cosmic signs, then the coming Son! At His first coming it was John the Baptist who heralded His arrival. At His second coming, cosmic signs will herald the arrival of the ultimate Sign, the Savior Himself! Then (5119) (tote) is an expression of time which means "At that time." When is Then? After the celestial signs just mentioned in Mt 24:39, then they see the sign of all signs! This sign cannot be missed or mistaken by anyone on planet earth! Note the second use of then marks the time of mourning. First the sign and then the mourning. (Click here for more in depth discussion of THEN) When used as an adverb THEN is always worth pausing to ponder and query asking questions like "What time is it? What happens next? Why does this happen now?, etc". When then is used (as determined by the context) to be an expression of time or "time phrase", it usually indicates sequence and thus marks that which is next in order of time, soon after that, following next after in order of position, narration or enumeration, being next in a series (See English definitions or here). Observing then can be very useful in following the course of events in a chapter or paragraph, especially in eschatological (prophetic) passages - e.g., in Nebuchadnezzar's dream there are several occurrences of "then" (in the NAS) - Da 2:35, Da 2:39, Da 2:40, Da 2:46, Da 2:48-commentary. Compare the uses of then in the Olivet Discourse - Mt 24:9, Mt 24:14, 16, 21, 23, 30 (2 uses!), etc-see commentary. The sign - There is debate over the specific identification of the sign, but if one takes Jesus' words at face value the answer is obvious. The sign is the Son of Man Himself coming on the clouds with power and great glory! Compare Mt 16:27 and Mt 26:64. John
Mateus 24:31
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:31 "And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other: kai apostelei (3SFAI) tous aggelous autou meta salpiggos megales kai episunachousin (3PFAI) tous eklektous autou ek ton tessaron anemon avp akron ouranon eos ton akron auton: He: Mt 28:18 Mk 16:15,16 Lu 24:47 Ac 26:19,20 angels: Mt 13:41 25:31 Rev 1:20 2:1 14:6-9 with: Nu 10:1-10 Ps 81:3 Isa 27:13 1Co 15:52 1Th 4:16) gather: Isa 11:12 49:18 60:4 Zec 14:5 Mk 13:27 John 11:52 Eph 1:10 2Th 2:1 from: Ps 22:27 Ps 67:7 Isa 13:5 Isa 42:10 Isa 43:6 Isa 45:22 Zec 9:10 Ro 10:18 ANGELS CALLED FORTH BY A GREAT TRUMPET Parallel passage: Mark 13:27 “And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven. A T
Mateus 24:32-33
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:32 "Now learn the parable from the fig tree: when its branch has already become tender, and puts forth its leaves, you know that summer is near: Apo de. tes sukes mathete (2PAAM) ten parabolen hotan ede o klados auts genetai (3SAMS) apalos kai ta phulla ekphue (3SPAS) ginoskete (2PPAI) hoti eggus to theros.: Mk 13:28,29 Luke 21:29-31, Isaiah 34:4 KJV Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: NET "Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. ESV "From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near. NIV "Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near. NLT "Now learn a lesson from the fig tree. When its branches bud and its leaves begin to sprout, you know that summer is near. YLT 'And from the fig-tree learn ye the simile: When already its branch may have become tender, and the leaves it may put forth, ye know that summer is nigh, ASV Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh PARABLE OF THE FIG TREE Parallel passages: Mk 13:28Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. Lk 21:29-30-note Then He told them a parable: “Behold the fig tree and all the trees; 30 as soon as they put forth leaves, you see it and know for yourselves that summer is now near. Now (de) - At the present time or moment. Now is used especially in conversation to draw attention to a particular statement or point in a narrative. Hiebert remarks that "now is transitional, marking the turn to the concluding hortatory section." Jesus the Creator now presents a picture that portrays His coming. One can envision Him pointing to one of the fig trees on the Mount of Olives, for it was spring when plants He created bloom, including the fig tree.
Mateus 24:34
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:34 Truly I say to you, this generation will not pass away until all these things take place: amen lego (1SPAI) humin hoti ou me. parelethe (3SAAS) genea. aute eos an panta tauta genetai (3SAMS): This - Mt 12:45 Mt 16:28 Mt 23:36 Mk 13:30,31 Luke 11:50 Lk 21:32,33 KJV Verily I say unto you, This generation shall not pass, till all these things be fulfilled. NET I tell you the truth, this generation will not pass away until all these things take place. ESV Truly, I say to you, this generation will not pass away until all these things take place. NIV I tell you the truth, this generation will certainly not pass away until all these things have happened. Comment: The NIV adds a notation after generation {34 Or race} but this as discussed below (see note) this is probably not the best meaning of the word "generation." NLT I tell you the truth, this generation will not pass from the scene until all these things take place. YLT Verily I say to you, this generation may not pass away till all these may come to pass. ASV Verily I say unto you, This generation shall not pass away, till all these things be accomplished. BBE Truly I say to you, This generation will not come to an end till all these things are complete. CJB Yes! I tell you that this people will certainly not pass away before all these things happen. CSB I assure you: This generation will certainly not pass away until all these things take place. THE GENERATION THAT WILL PASS AWAY Truly (281)(amen is a transliteration of the Hebrew noun amen [= (0543) amen] and then into Latin and into English and many other languages, so that it is practically a universal word. Amen has been called the best-known word in human speech. Amen is a response to something that has just been said, except in Jesus' teachings. Jesus, Who is Himself the ultimate "Amen" (Rev 3:14-note), is the supreme authority and so it is clearly apropos that His teachings be introduced by amen. John's Gospel has 25 uses of "amen" and every use is a double amen (or double "truly" in the NAS - 25 times). None of the other 3 Gospels use a "double amen." It is also notable that in the four Gospels, amen is used only by our Lord Jesus Christ, almost always "to introduce new revelations of the mind of God." (Vine) Every use of "amen" or "truly" by Jesus serves to affirm what follows and by extension to cause us to pay close attention to the teaching. The Pauline uses of amen occur primarily at the close of his prayers or doxologies, and as such serve to confirm them as "it is firm" (or "so let it be").
Mateus 24:35
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:35 "Heaven and earth will pass away, but My words will not pass away: ouranos kai e ge pareleusetai (3SFMI) oi de logoi mou ou me parelthosin (3PAAS): Heaven: Mt 5:18 Ps 102:26 Isa 34:4, 51:6, 54:10 Jer 31:35,36 Heb 1:11,12 2Pe 3:7-12 Rev 6:14 20:11 My: Nu 23:19 Ps 19:7 89:34 Pr 30:5 Isa 40:8 55:11 Titus 1:2 1Pe 1:25 Rev 3:14 A PROPHECY OF THINGS THAT PASS AND PERSIST Parallel Passages: Mark 13:31 "Heaven and earth will pass away, but My words will not pass away." Luke 21:33 "Heaven and earth will pass away, but My words will not pass away." Heaven and earth will pass away - This present universe as we know it today will one day cease to exist. This will mark the end of time as we know it. The "history" of this world will one day truly be "history" for in that glorious day all that will truly matter is His Story! Amen! This truth is taught even in the Old Testament, the psalmist writing... Of old Thou didst found the earth; and the heavens are the work of Thy hands. Even they will perish, but Thou dost endure; and all of them will wear out like a garment; like clothing Thou wilt change them, and they will be changed. (Ps 102:25-26)
Mateus 24:36
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Peri de tes hemeras ekeines kai horas oudeis oiden (3SRAI) oude oi aggeloi ton ouranon oude o huios eis me o pater monos Mt 24:42,44 Mt 25:13 Zec 14:7 Mk 13:32 Acts 1:7 1Th 5:2, 2Pe 3:10 Rev 3:3 Rev 16:15 SETTING DATES FOR CHRIST'S RETURN No doctrine is more closely linked to practical daily living than that of the Lord's return. But (de) - Normally this introduces a contrast but in this case the "but" (de) is coupled with another Greek word "peri" which is better translated "but concerning" (as in Mt 24:36ESV) and frequently indicates a move to a new thought (e.g., (Mt 22:31; Mk 12:26; 13:32; Ac 21:25; 1Co 7:1; 8:1; 12:1; 16:1, 12; 1Th 4:9, 13; 5). Ray Pritchard rightly said that "We face two dangers whenever we talk about the Second Coming: A. Becoming more concerned about the date and the signs than about his return. B. Ignoring the truth of the Second Coming and living as though he will never return. Frankly, I don't know which is worse… God knows the future because he has ordained the future. God reveals the existence of certain future events. (Bible prophecy) God chooses not to reveal the timing of those future events. No matter how many times we may ask the question, God's answer is always the same: "It is not for you to know." What is left for us is to know as much as we can know and to trust God for the rest. That perspective comes through clearly in Matthew 24." (Matthew 24:36-51 Does Anybody Really Know What Time It Is? Why Christ May Come at Any Moment) Before you read my comments on Mt 24:36-51 you need to be aware that this is a difficult passage to interpret and there is no clear consensus on how it should be interpreted even among conservative evangelical writers. Why is this section so difficult (as if Mt 24:1-35 is not difficult enough!)? Dilemma is defined as a situation in which a difficult choice has to be made between two or more alternatives. Here the dilemma is how can Jesus' Second Coming be preceded by clear signs in Mt 24:15, Mt 24:21, Mt 24:27, Mt 24:29, et al, and still be a time regarding which Jesus says "of that day and hour no one knows?" In addition, Jesus' warnings against being unprepared in Mt 24:36-51 seem to be describing a time (as in the days of Noah) in which it is "business as usual" for the world (Mt 24:37, 38ff). And yet we know that in the time of the Great Tribulation there will be "business" like the world has never seen nor will ever see again (Mt 24:21-note). At that time believers (and even unbelievers - Rev 6:16-17-note) will surely be aware of the fact that the end of the age and the return of the King is near (e.g., Lk 21:28). And as discussed below, because of the distinct time segments (7 years, 3.5 years, 1260 days, 42 months) of the Seventieth Week of Daniel, it would seem to be theoretically possible to know the day of Jesus' return (see some thoughts on this point). And yet Jesus clearly states not even the Son knows, so how can men expect to know? Can you see the dilemma that these passages in Matthew 24 pose? I must confess that I am at a loss to explain how on one hand signs point to His return and on the other hand we cannot know the day nor the hour. As discussed below because of this dilemma some have been led to believe Jesus is referring to the signless Rapture and not to His Second Coming. There are basically two different approaches to explaining this dilemma. (1) Some, such as Ray Stedman (A Thief in the Night), Arnold Fruchtenbaum, et al (see note 8), interpret this section as a description of the Rapture of the church, reasoning that Jesus' description of "business as usual" (Mt 24:37-39ff) simply cannot be true of the horrible time of the Tribulation and therefore must be a description of the Rapture which could happen at any time (if one holds to a pre-tribulation view of the rapture). (2) The other interpretation, held by the majority of commentators is that Jesus' words are calling for men to ready for His return at the end of the Great Tribulation but that the rapture is not taught in Matthew 24 (See notes 6 and 7). After studying this text for some time, I am uncertain of which position is correct, although I favor interpretation (2). Therefore in these comments I am referring to His return as something for which we should always be prepared because that is what the tenor of the text teaches - Be prepared! It's a good motto for the Boy Scouts and a great motto for believers of every age! For those who would like to study this issue in more depth, below are resources that may be of assistance: John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 1 John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 2 John Hart - Should Pretribulationists Reconsider the Rapture in Matthew 24:36-44? - Pt 3 John Hart writes that "Most if not all posttribulationists argue that the Rapture of the church is described in Mt 24:36-44 and that this Rapture coincides perfectly with the return of Christ after the Tribulation period mentioned in Mt 24:29-31.5 By far, the most common interpretive approach by pretribulationists is to assign Matt 24:29-31 and Mt 24:36-44 to the same posttribulational Second Coming of Christ.6 Accordingly, the Rapture is not found in the Discourse whether it is a posttribulational or pretribulational Rapture.7 Nevertheless, a few, but only a few, pretribulationists argue that the Rapture is taught in Matthew 24, specifically in 24:36-44.8 (Ref) 5 Gundry, The Church and the Tribulation, 129-39; Douglas J. Moo, "The Case for the Posttribulation Rapture Position," in Gleason L. Archer et al., Three Views on the Rapture: Pre-, Mid-, or Post-Tribulational? (Grand Rapids: Zondervan, 1984), 190-96. 6 Contra Carson, who thinks that the most common view among pretribulationists is to assign Mt 24:36-40 to the rapture of the church. D. A. Carson, "Matthew," Expositor's Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1984), 8:494. Later, on p 495, however, he acknowledges that many dispensationalists deny the rapture in the Discourse. 7 Louis A. Barbieri Jr., "Matthew," Bible Knowledge Commentary, NT, ed. John F. Walvoord and Roy B. Zuck (Wheaton: Victor Books, 1983), 76-79; Paul N. Benware, Understanding End Times Prophecy: A Comprehensive Approach (Chicago: Moody, 1995), 209; Ron J. Bigalke Jr., "The Olivet Discourse: A Resolution of Time," Conservative Theological Seminary Journal 9 (spring 2003): 106-40; Thomas R. Edgar, "An Exegesis of Rapture Passages," in Issues in Dispensationalism, ed. Wesley R. Willis, John R. Master, and Charles C. Ryrie (Chicago: Moody, 1994), 217, 221; Paul D. Feinberg, "Dispensational Theology and the Rapture," in Issues in Dispensationalism, ed. Wesley R. Willis, John R. Master, and Charles C. Ryrie (Chicago: Moody, 1994), 242-43; Feinberg, "The Case for the Pretribulation Rapture," Three Views, 80, 225, 229-31; E. Schuyler English, Rethinking the Rapture (Neptune, NJ: Loizeaux Brothers, 1954), 41-55; Ed Glasscock, Matthew, Moody Gospel Commentary (Chicago: Moody, 1997), 476; William K. Harrison, "The Time of the Rapture as Indicated by Certain Passages: Part III: The Time of the Rapture in the Light of Matthew 24," Bibliotheca Sacra 115 (April-June 1958): 109-19; John MacArthur Jr., The MacArthur New Testament Commentary: Matthew 24-28 (Chicago: Moody, 1989), 70-72; Russell L. Penney, "Why the Church Is Not Referenced in the Olivet Discourse," Conservative Theological Journal 1 (April 1997): 47-60; J. Dwight Pentecost, Things to Come: A Study of Biblical Eschatology (Grand Rapids: Zondervan, 1964), 162, 275-85; James F. Rand, "The Eschatology of the Olivet Discourse" (Th.D. dissertation, Dallas Theological Seminary, 1954), 126, 162; Charles C. Ryrie, Come Quickly, Lord Jesus: What You Need to Know about the Rapture (Eugene, OR: Harvest House, 1996), 94-97; Ryrie, What You Should Know about the Rapture (Chicago: Moody, 1981), 82-84; Renald Showers, Maranatha: Our Lord Comes! (Bellmawr, NJ: Friends of Israel Gospel Ministry, 1995), 178-84; John A. Sproule, "An Exegetical Defense of Pretribulationism" (Th.D. dissertation, Grace Theological Seminary, 1981), 56, 60; Gerald B. Stanton, Kept from the Hour (Miami Springs, FL: Schoettle, 1991), 57-65; David L. Turner, "The Structure and Sequence of Matt 24:1-41: Interaction with Evangelical Treatments," Grace Theological Journal 10 (spring 1989): 21-22; Stanley D. Toussaint, "Are the Church and the Rapture in Matthew 24?" in When the Trumpet Sounds, ed. Thomas Ice and Timothy Demy (Eugene, OR: Harvest House, 1995), 235-50; Stanley Toussaint, Behold the King (Portland: Multnomah, 1980), 280-82; John F. Walvoord, The Blessed Hope and the Tribulation (Grand Rapids: Zondervan, 1976), 85-90; John F. Walvoord, "Christ's Olivet Discourse on the Time of the End: Part I," Bibliotheca Sacra 128 (April 1971): 116. 8 Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events (San Antonio: Ariel Press, 1982), 446-47; Hodges, Jesus, God's Prophet, 24-32; Dave Hunt, How Close Are We? Compelling Evidence for the Soon Return of Christ (Eugene, OR: Harvest House, 1993), 105-6, 210-11, 238, 314-15; J. F. Strombeck, First the Rapture (Moline, IL: Strombeck Agency, 1950), 68-71; Ray C. Stedman, What on Earth's Going to Happen? (Glendale, CA: Regal Books, G/L Publications, 1970), 130-43. Beechick understands the Discourse as a double reference, applying to both tribulation saints and the church. Allen Beechick, The Pretribulation Rapture (Denver: Accent Books, 1980), 231-68. Wood states that the Discourse implies the rapture in Mt 24:42-44 and that Jesus' language has an unusual similarity to other passages on the pretribulational rapture. Leon J. Wood, The Bible and Future Events: An Introductory Survey of Last-Day Events (Grand Rapids: Zondervan, 1973), 91 (Ed: Add John
Mateus 24:37-42
See Matthew 24 Commentary all on one page Matthew 24:1 Commentary Matthew 24:2 Commentary Matthew 24:3 Commentary Matthew 24:4 Commentary Matthew 24:5 Commentary Matthew 24:6 Commentary Matthew 24:7 Commentary Matthew 24:8 Commentary Matthew 24:9 Commentary Matthew 24:10 Commentary Matthew 24:11 Commentary Matthew 24:12 Commentary Matthew 24:13 Commentary Matthew 24:14 Commentary Matthew 24:15 Commentary Matthew 24:16 Commentary Matthew 24:17 Commentary Matthew 24:18 Commentary Matthew 24:19 Commentary Matthew 24:20 Commentary Matthew 24:21 Commentary Matthew 24:22 Commentary Matthew 24:23 Commentary Matthew 24:24 Commentary Matthew 24:25 Commentary Matthew 24:26 Commentary Matthew 24:27 Commentary Matthew 24:28 Commentary Matthew 24:29 Commentary Matthew 24:30 Commentary Matthew 24:31 Commentary Matthew 24:32 Commentary Matthew 24:33 Commentary Matthew 24:34 Commentary Matthew 24:35 Commentary Matthew 24:36 Commentary Matthew 24:37 Commentary Matthew 24:38 Commentary Matthew 24:39 Commentary Matthew 24:40 Commentary Matthew 24:41 Commentary Matthew 24:42 Commentary Matthew 24:43 Commentary Matthew 24:44 Commentary Matthew 24:45 Commentary Matthew 24:46 Commentary Matthew 24:47 Commentary Matthew 24:48 Commentary Matthew 24:49 Commentary Matthew 24:50 Commentary Matthew 24:51 Commentary Apostle Matthew Charts from Jensen's Survey of the NT - used by permission Another Chart from Charles Swindoll THE LIFE OF JESUS AS COVERED BY MATTHEW (shaded area) Matthew 24:37 "For the coming of the Son of Man will be just like the days of Noah: hosper gar ai hemerai tou Noe houtos estai (3SFMI) e parousia tou huiou tou anthropou: Ge 6:1-7:24 Job 22:15-17 Lu 17:26,27 Heb 11:7 1Pe 3:20,21 2Pe 2:5 3:6 JUST LIKE THE DAYS OF NOAH Young's Literal - and as the days of Noah -- so shall be also the presence of the Son of Man. Davies and Allison - As it was in the beginning, so shall it be in the end (A critical and exegetical commentary on the Gospel according to Saint Matthew) Note that up to this point in the Olivet Discourse the Gospel of Mark has closely paralleled the version in Matthew, but now the parallel ends for Mark has no mention of the days of Noah. Here is Mark's version of the remainder of the Olivet Discourse: Mark 13:33+ "Take heed, keep on the alert; for you do not know when the appointed time is. (cp Mt 24:42, 43) 34 "It is like a man, away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35 "Therefore, be on the alert-- for you do not know when the master of the house is coming, whether in the evening, at midnight, at cockcrowing, or in the morning-- 36 lest he come suddenly and find you asleep. 37 "And what I say to you I say to all, 'Be on the alert!'" (cp Mt 25:13) Luke's version of the Olivet Discourse (Lk 21:5-38+) does not mention the days of Noah, but in an earlier discourse does mention the days of Noah (see discussion below). Instead Luke's discourse ends with these words: Luke 21:33+ "Heaven and earth will pass away, but My words will not pass away. 34 "Be on guard, that your hearts may not be weighted down with dissipation and drunkenness and the worries of life, and that day come on you suddenly like a trap; 35 for it will come upon all those who dwell on the face of all the earth. 36 "But keep on the alert at all times, praying in order that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man." For (gar) (term of explanation) explains the implication of the uncertainty of the return of the Son. William
Mateus 24:43-51
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