Mateus 24
Bob Utley · You Can Understand the Bible
Mateus 24
CONTEXTUAL INSIGHTS FOR JESUS' OLIVET DISCOURSE Matthew records several long sermons/teaching sessions of Jesus. They seem to be made up of Jesus' repeated emphases in different locations, with different audiences Matthew combining these to form long sermons. Matthew's Olivet discourse is three times longer than Mark 13 or Luke 21. a good example of this is Matt. 24, where Matthew adds Jesus' discussion Matt. 24:36-44 is found only in Luke 17:22-37 Matt. 24:45-51 is not in the parallels. Each Gospel writer had his own sources. Matthew 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with either two or three questions simultaneously (cf. Matt. 24:3). When will the temple be destroyed? (the questions in Mark and Luke) What will be the sign of the Messiah's return? for the judgment on the temple (i.e., Hebrew idiom, "coming") the Second Coming (but at this point the disciples would have no knowledge of this event) When will this age end? the age of temple law end time Special Topic: Disciples' Questions The genre of New Testament eschatological passages is usually a combination of apocalyptic and prophetic language, which is purposely ambiguous and highly symbolic. One must be familiar with the OT to understand the imagery being used. See D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptics Fee and Stuart, How To Read the Bible For All Its Worth, pp. 181-204 C. B. Caird, The Langauge and Imagery of the Bible Special Topic: Apocalyptic Literature Special Topic: Prophecy (OT) Several passages in the NT (cf. Matthew 24, Mark 13, Luke 17 and 21, 1 and 2 Thessalonians and Revelation) deal with a temporal divine coming in judgment, as does the OT. These passages emphasize the exact time of the event is unknown but the event is certain (i.e., Matt. 24:36) we can know the general time but not the specific time of the events (i.e., Matt. 24:32) it will occur suddenly and unexpectedly (i.e., Matt. 24:43) we must be prayerful, ready, and faithful to assigned tasks (i.e., Matt. 24:42,44) Many scholars see Matt. 24 parallel with Rev. 6. It is John's way of recording the Olivet Discourse. There is a theological paradoxical tension between the any-moment return (cf. Matt. 24:27,44) the fact that some events in history must occur Special Topic: The Any-Moment Return of Jesus vs. The Not Yet Special Topic: Delayed Second Coming The New Testament states that some events will occur before the temporal divine judgment on apostate Judaism (i.e., A.D. 66-70): The gospel preached to the known world (cf. Matt. 24:14; Mark 13:10) The great Jewish apostasy (cf. Matt. 24:10-13, 21; 1 Tim. 4:1; 2 Tim. 3:1ff.; 2 Thess. 2:3) The revelation of the "man of lawlessness" (cf. Dan. 7:23-26; 9:24-27; 2 Thess. 2:3) Removal of that/who restrains (cf. 2 Thess. 2:6-7) For good resources on comparing the different theories related to this chapter, see Four views On the Book of Revelation several authors (ISBN 0-310-21080-1) Preterism ‒ pp. 35-92 Idealism ‒ pp. 93-132 Progressive Dispensationalism ‒ pp. 133-176 Classical Dispensationalsim ‒ pp. 177-231 Steve Gregg, Revelation: four Views, Revised and Updated (ISBN 978140167216) YouTube Lecture - 1:34:57 Historicist Preterist Futurist Idealist I have become a Partial Preterist/Idealist. The books that have caused me to rethink my Futurist upbringing are: John L. Bray, Matthew 24 Fulfilled Kenneth L. Gentry (1)Before Jerusalem Fell (2)The Olivet Discourses Made Easy Jay E. Adams, The Time Is At Hand Gary DeMar, Last Days Madness David Chilton, The Great Tribulation Bruce Gore (YouTube videos), "The Apocalypse in Space and Time" Matthew 23-25 forms a literary unit and should be interpreted together! I find it interesting that the Gospel of John does not mention or allude to the Olivet Discourse. One possible reason is that he addresses the same issues in his Apocalypse (Revelation), written before the fall of Jerusalem and the destruction of the temple (Partial Preterism, see Kenneth Gentry, Before Jerusalem Fell, p. 242, #30).
Mateus 24:1-2
24:1 "the temple" This was the Greek word for the whole temple area (hieron, cf. Mark 13:1). Jesus had been teaching there (i.e., Solomon's Portico) since Matt. 21:23. The building itself (naos, cf. Mark 15:38) had become the great Jewish hope (cf. Jeremiah 7), a symbol of God's exclusive love and promise of protection for the descendants of Abraham. Special Topic: Covenant Promises to the Patriarchs ▣ "buildings" They were white polished limestone with gold trim. This building project took Herod the Great more than 46 years to complete (cf. John. 2:20). This project was meant to placate the Jews, who were upset because an Idumean (Edom) was ruling over them. Special Topic: Herod and His Family 24:2 "Truly" This is literally "amen" Only Jesus started His sentences with a single or double "amen." It was a literary device to highlight a statement or teaching subject. Special Topic: Amen ▣ "stone" Josephus tells us that Herod the Great used polished limestones or mezzeh, which were native to this area. These foundation stones and wall stones were huge, 25x8x12 cubits. A cubit was 18-21 inches; thus, the total volume of one of these stones would have been approximately 3600 cubic feet. Special Topic: Cubit ▣ "not one stone here will be left upon another, which will not be torn down" This is the strong grammatical structure of two DOUBLE NEGATIVES. This speaks of total destruction. This must have dumbfounded the disciples! Josephus tells us that in A.D. 70 the Roman army destroyed this site so completely that one could plow the ground on Mount Moriah (cf. Mic. 3:12; Jer. 26:18) where the temple stood.
Mateus 24:3
24:3 "sitting on the Mount of Olives" This ridge to the east overlooked Jerusalem and the temple area. Mark's Gospel identified the disciples who asked Jesus these questions-Peter, James, John, and Andrew. Matthew reads "the disciples came up. . .to Him" (cf. Matt. 24:1 and 3). ▣ "when will these things happen, and what will be the sign of Your coming" Mark 13:4 and Luke 21:7 have two questions, but Matt. 24:3 shows a possible expanded question. There were two events the disciples wanted to know about: destruction of the temple end of this age could refer to the age of the Mosaic sacrificial system the end of the period of Gentile domination (Daniel 2) end of history The disciples probably thought all three would happen at one time! The term used here translated "coming" (cf. Matt. 24:3,27,37,39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1,8; James 5:7,8; 2 Pet. 1:16; 3:4,12; 1 John 2:28) is parousia. It is used in the OT for God coming in judgment by sending national armies as His servants (i.e., Assyria, Babylon, Rome). Special Topic: Disciples' Questions Special Topic: The Second Coming, IV. ▣ "the sign of Your coming" It is surely possible (see Steve Gregg, www.thenarrowpath.com) that this refers to the army of Rome under Titus approaching Jerusalem to lay siege in A.D. 69 and put down the Jewish revolt, begun in A.D. 66. This would make Matthew 24, like Mark 13 and Luke 21, mostly dealing with the fall of Jerusalem and the destruction of the temple in A.D. 70. Matthew does also address an end-time return by including material from Luke 17. For a list of NT texts outside of the Gospels that speak of a Second Coming, see Contextual Insights to Mark 13, D. ▣ "of the end of the age" This refers to the age of the Mosaic Law. For a good brief discussion, see Gary DeMar, Last Days Madness, pp. 189-205.
Mateus 24:4-8
24:4 "See to it that no one misleads you" This is a PRESENT ACTIVE IMPERATIVE with the NEGATIVE PARTICLE which meant stop an act in process. There were and continue to be many false signs or "precursor signs." This statement was repeated often (cf. Mark 13:5, 9, 23, 33). There is great theological confusion in this area. The church has never had a consensus on eschatology. Every generation of Christians has tried to force their contemporary history into biblical prophecy. To date they have all been wrong. Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming yet the prophecies are all written for one end time generation of persecuted followers. Rejoice that you do not know! Special Topic: Why Are End-Time Events So Controversial? 24:5 "many will come in My name" This referred to false messiahs in the temple during the siege of Jerusalem (cf. Matt. 24:11, 23-24; Mark 13:6; also see Josephus, The Jewish Wars) It could also be an allusion to the end-time (i.e., multi-fulfillment prophecy) antichrist of 1 John 2:18 (anti in sense of: a. "against" or b. "in place of") "Man of Lawlessness" of 2 Thessalonians 2 the Sea Beast of Rev. 13:1-10 It is interesting that modern Futurists combine several texts to describe this person. Dan. 7:7-8,19-26; 8:22-25; 9:26 Dan. 9:27 (Matt. 24:15) 2 Thess. 2:3 1 John 2:18,22; 4:3; 2 John v. 7 Rev. 13:11-18 This combination has no textual reason but only the interpreter's systematic eschatological theory. Special Topic: The Name of the Lord (NT) ▣ "I am the Christ" "Christ" is the Greek transliteration of the Hebrew term messiah, which meant "an anointed one." This shows that many messianic pretenders would soon come (cf. Matt. 24:11, 24; 1 John. 2:18). Josephus mentions this occurring during the final siege of Jerusalem. Special Topic: Messiah Special Topic: Anointing in the Bible ▣ "and will mislead many" This shows the persuasive power of the false messiahs and the spiritual vacuum of the citizens of Jerusalem (cf. Matt. 24:11,23-26; Josephus speaks about this very thing in his Wars of the Jews). It also shows the naivete of new believers and/or carnal Christians (cf. 1 Cor. 3:1-3; Col. 2:16-23; Heb. 5:11-14). 24:6 "that you are not frightened" This is PRESENT PASSIVE IMPERATIVE with the NEGATIVE PARTICLE, which usually means stop an act in process. Events in a fallen world must not frighten those who know and trust Jesus! ▣ "for those things must take place, but that is not yet the end" Wars (Matt. 24:6, 7), famines (Matt. 24:7), earthquakes (Matt. 24:7), and false messiahs (Matt. 24:5) are signs of a specific temporal judgment event (i.e., the coming War with Rome, A.D. 66-70). 24:8 NASB, NRSV "of birth pangs" "of sorrows" "the first pains of childbirth" "the birthpangs" "the beginning of travail" "the first birth-pangs of the new age" This referred to the "birth pangs of the new age" (cf. Isa. 13:8; 26:17; 66:7; Mic. 4:9-10; Mark 13:8). This reflected the Jewish belief in the intensification of evil before the New Age of righteousness. The Jews believed in two ages; the current evil age, characterized by sin and rebellion against God, and the "age to come." The New Age would be inaugurated by the coming of the Messiah. It would be a time of righteousness and fidelity to God. Although the Jewish view was true to a point, it did not take into account the comings of the Messiah. incarnation temporal judgment on apostate Judaism a final judgment and consummation We live in the over-lapping of these ages (i.e., #1 and #3). The "already" and "not yet" of the kingdom of God! Special Topic: Birth Pains Special Topic: This Age and the Age To Come Special Topic: The Kingdom of God
Mateus 24:9-14
24:9 "Then" This term is used several times in Matthew (cf. Matt. 24:9,10,14,16,21,23,30,40; 25:1,7,31,34,37, 41,44,45). The question is Is it simply a transition marker? Does it designate a temporal sequence? Does it designate a context sequence (like the waw consecutive in Hebrew)? There are many time markers in Matthew 23-25. ▣ Mark 13:9 is much more specific at this point. "Courts and synagogues," a phrase not found in Matt. 24:9, shows both governmental (Roman) and religious persecution (Jewish) of Christians (cf. 1 Pet. 4:12-16). "Beaten" or literally "skinned," Jews whipped offenders thirty-nine times (i.e., thirteen times on the front and twenty-six times on the back, cf. Deut. 25:1-3; 2 Cor. 11:24). ▣ "you will be hated by all nations" Jesus prepared His disciples for the inhabited world's hatred (i.e., the known world of that day, cf. Matt. 10:22; 21:35-36; 23:37; Mark 13:13; Luke 21:17; John 15:18,19; 1 John 3:13). The level of opposition to the gospel Jewish fanatical pagan Roman demonic The implication of this phrase is that Christianity has spread into the inhabited world (i.e., the Roman Empire, cf. Matt. 24:14; Col. 1:5-6,23; Rom. 1:8; 10:18; 16:26) which means Jesus is referring to a future time (see Special Topic: Delayed Second Coming) . It is also contextually possible that this refers to the mercenaries in Titus' army. Special Topic: Why Do Christians Suffer? ▣ "because My name" Not for their own wickedness or civil crimes will believers be persecuted, but because they are Christians (cf. Matt. 5:10-16; Mark13:9; 1 Pet. 4:12-16). 24:10 "many will fall away" Under both persecution and spiritual delusion many apparent followers of Jesus will "fall away" (lit. "be caused to stumble," cf. Matt. 11:6). These are the ones spoken of in the parable of the soils in Matt. 13:21 (cf. Mark 4:17; 8:13). They are the ones who "do not abide" in John 15:6. They are the ones who leave the fellowship in 1 John 2:18-19. They are the ones described in Hebrews 6; 10 and 2 Pet. 2:20-22. Special Topic: Apostasy (aphistēmi) Special Topic: Perseverance 24:10-11 This implies organized opposition (cf. Mark13:12). Families will be split over Christ (cf. Matt. 10:35-37). Those who should have been changed by the gospel act like the unsaved (cf. Titus 3:2-3). 24:11 "Many false prophets" This is a frightful thought. These people are wolves in sheep's clothing (cf. Matt. 7:15-23), and they are in the early churches! Believers must have a grasp of the gospel, a yieldedness to the Spirit, and a godly lifestyle to protect themselves from these pretenders (cf. 2 Peter 2; 1 John. 2:18-19; Revelation 13). Some first century A.D. examples of these false teachers would be Jewish messianic pretenders in the temple in A.D. 70 Judaizers (Galatians) Gnostics (John, Colossians, Ephesians, and 1 John; one prominent example is Cerinthus) followers of John the Baptist (cf. Acts 18:25; 19:3; John 1:8) the false prophets of 2 Peter 2 the false teachers of Jude the false teachers of Rev. 2:20 24:12 Persecution will reveal the true spiritual nature of the pretenders (cf. Matt. 13:20-22) or the weak (cf. 1 Tim. 6:9-10). 24:13 "but whoever endures to the end, he will be saved" This is an AORSIT ACTIVE PARTICIPLE (endure) followed by a FUTURE PASSIVE INDICATIVE (saved cf. Matt. 10:22. This is the doctrine of perseverance (i.e., related to surviving the siege of Jerusalem, Rev. 2:2, 11, 12, 26; 3:5, 12, 21), and it must be held in a dialectical tension with the doctrine of the security of the believer. Both are true! Both are gifts of God. The term "saved" can be understood in its OT sense of physical deliverance of spiritual eternal deliverance Endurance is an evidence of a life changing encounter with Jesus. It does not imply sinlessness, but it does contrast the actions of Matt. 24:10-12! Special Topic: Perseverance Special Topic: Salvation (OT) Special Topic: Assurance 24:14 "this gospel of the kingdom" This was mentioned earlier in Matt. 4:23; 9:35. It is synonymous with "the gospel of Jesus Christ." It referred to the content of Jesus' preaching and the later Apostolic witness. Special Topic: The Gospel Special Topic: The Kingdom of God ▣ "shall be preached in the whole world for a witness to all the nations" This is the goal of Matt. 28:18-20; Luke 24:46-47; Acts 1:8! It marks a major shift away from the "Israel only" policy. Jesus came to reveal the New Covenant in Himself to the people of Israel. This policy was followed by Paul (cf. Rom. 1:16). When Philip and Andrew told Jesus that some Greeks wanted to see Him (cf. John 12:20-23), Jesus knew His hour had come. This is one of the things that must occur before Jesus' temporal coming judgment on both Israel and Rome. It is impossible to know how specifically to interpret this phrase. Does it mean every single tribe or people in racial groupings or possibly everyone in the Roman world of Paul's day? This second option is possible because the phrase "the whole world" is literally "the inhabited earth" (cf. Col. 1:5-6,23; also note Rom. 1:8; 10:18; 16:26). Special Topic: YHWH's Eternal Redemptive Plan ▣ "then the end will come" Although the terminology and imagery of The Olivet Discourse seems to relate to the end of history at the Second Coming of Jesus, I think the majority, if not all of this sermon, relates to the Jewish War (A.D. 66-70) culminating with the fall of Jerusalem and the destruction of the temple. God's coming in judgment by means of the Roman army was His judgment on "those who pierced Him" (cf. Rev. 1:7). Special Topic: Second Coming, IV.
Mateus 24:15-28
24:15 NASB, NKJV, REB "the abomination of desolation" "the desolating sacrilege" "the Awful Horror" "the appalling abomination" "the sign of uncleanness and desolation" The word "desolation" meant sacrilege. This was used in Dan. 9:27, 11:31, and 12:11. It seems originally to refer to Antiochus IV Epiphanes in 168 B.C. (cf. Dan. 8:9-14; I Mac. 1:54). Luke 21:20 helps us interpret this as possibly the coming of Titus' army in A.D. 70. It cannot refer to the completed siege of Jerusalem itself because it would be too late for believers to escape. They are warned to leave immediately when they see the Roman army's approach (cf. Luke 21:20). Eusebius tells us the Jewish believers were saved (v. 16). This is an example of a phrase being used in several different but related senses. This is called multiple fulfillment prophecy. Often it is difficult to interpret until after the events occur. Then looking back, the typology is obvious. For more detailed notes on Daniel see my commentary at www.freebiblecommentary.org. For two Partial Preterist views on the identity of this person, see Gary DeMar, Last Days Madness, pp. 101-116 David Chilton, The Great Tribulation, pp. 11-13,31-39 Special Topic: The Abomination of Desolation Special Topic: Abomination (OT) Special Topic: Typology ▣ NASB, NKJV, NRSV "standing in the holy place" TEV, REB "it will be standing in the holy place" "set up in the holy place" "accumulating in the holy place" The Greek PARTICIPLE "standing" is NEUTER, not MASCULINE. It should be translated "it," which backs up the interpretation of "it" being the Roman army under Titus in A.D. 70. "Holy Place" referred to the first part of the central shrine of the temple. Titus set up Roman standards representing their pagan gods in this area of the temple and offered sacrifices to them (Josephus, The Wars of the Jews). ▣ NASB, NRSV, NJB, REB "(let the reader understand)" NKJV, Peshitta "(whoever reads, let him understand)" "(Note to the reader: understand what this means)" This was a comment by Matthew to his Christian readers (also included in Mark 13:14). Everyone read aloud in the ancient Mediterranean world. A regular attender at synagogue should know God's word. It may relate to the specific phrase "the abomination of desolation" in Dan. 9:27, 11:31, and 12:11. For a good brief discussion of Dan. 9:24-27, see Gary DeMar, Last Days Madness, pp. 325-339. 24:16 "then those who are in Judea must flee to the mountains" Eusebius, an early church historian (4 th century A.D.), informs us that the believing Jewish community fled to the city of Pella in Perea when the Roman army appeared and began to surround Jerusalem. The vast majority of believers survived the fall of Jerusalem because they left before the Roman siege was in place (A.D. 69-70). As I study Roman history of this period in Palestine, it is difficult to know when the Jewish believers fled out of Jerusalem because there were two times that Roman military forces surrounded the city. In a.d. 66 after the Jews rebelled against their Roman Procurator, Gessius Florus, the Roman Procurator of Syria, Cestius Gallus, brought a Roman military force to Jerusalem. In a.d. 70, when the largeer Roman military legions began to surround the city. 24:17 "Whoever is on the housetop" The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city's wall. When the army was seen, immediate flight was necessary. 24:18 "must not turn back to get his cloak" This referred to one's outer cloak which was used as sleeping gear. They were to flee immediately and not go back even for what was perceived as necessities of life. 24:19 "But woe to those who are pregnant and to those who are nursing babies" Obviously this refers specifically to A.D. 69. Jesus warns His followers to swiftly leave Jerusalem. For some that would be difficult. pregnant women nursing women traveling in winter weather Sabbath travel for orthodox believing Jews 24:20 "But pray that your flight will not be in the winter" This phrase was related to the difficulties of fleeing quickly in cold weather without one's cloak (v. 18). This is not a warning to today's women not to be pregnant at the Second Coming (interpreters must give attention to the first century time markers). Matthew, written to Jews, adds the phrase "or on the Sabbath" which is left out of Mark 13:18. Jewish believers would be reluctant to flee on a Sabbath. I am struck by two things related to this verse. Jesus did not know the exact date of the destruction of Jerusalem. Believers' prayers could affect the exact date of the destruction of Jerusalem. Special Topic: Intercessory Prayer Special Topic: Effective Prayer 24:21 "such as has not occurred since the beginning of the world until now, nor ever will" This is a Hebrew idiomatic hyperbolic phrase similar to many in the OT (cf. Exod. 10:14; 11:6; Jer. 30:7; Dan. 12:1; Joel 2:2). Josephus, Jewish Wars, adds many vivid, gruesome details, both the slaughter by Vespasian in Galilee the slaughter in Jerusalem by Titus Millions were killed and millions sold into slavery (exact numbers uncertain, see Josephus). Special Topic: Great Tribulation 24:22 "Unless those days had been cut short" The context and grammar (i.e., AORIST PASSIVE INDICATIVE) identify the actor to be God. M. R. Vincent, Word Studies, vol. 1, p. 75, has an interesting historical comment. "As a fact, various causes did combine to shorten the siege. Herod Agrippa was stopped in his work of strengthening the walls by orders from the emperor; the Jews, absorbed in their party strifes, had totally neglected preparations to stand a siege; the magazines of corn and provisions were burnt before the arrival of Titus. Titus arrived suddenly, and the Jews voluntarily abandoned parts of the fortifications. Titus himself confessed that God was against the Jews since otherwise neither his armies nor his engines would have availed against their defences." Much of the vivid descriptions of the Jewish War (A.D. 66-70) come from Josephus, The Wars of the Jews. ▣ "but for the sake of the elect" If all the Christians fled, as Eusebius tells us they did, then this might be a reference to believing Jewish people, the OT elect (cf. Matt. 24:24 and 31). For "elect" see Special Topic: Election/Predestination and the Need for a Theological Balance Special Topic: Forty-two Months 24:23,26 The true Messiah's coming will not be secret or hidden. It will not be to a select group but visible to all (Matt. 24:27). Biblically there is no "secret rapture." See full note at Matt. 24:40-41. The concept of a "secret rapture" is not evident in the OT or NT. It became a major presupposition of a theological system first developed by John Nelson Darby (1800-1882). This is the beginning of the modern theological system called "Dispensationalism," which has several theological presuppositions. all prophecies must be literally fulfilled to Israel therefore, the millennium is about Israel and the church is not present (i.e., secret rapture) This makes two people of God, each with their own destiny. This makes some Bible texts refer to one group and other texts refer to a second group. I reject these as unbiblical! The best version of this theological system is the recent revision in Progressive Dispensationalism by Blaising and Beck. Personally, I believe Dispensational scholars are godly, educated, prayerful seekers of truth! However, I disagree with their presuppositions and hermeneutics. One good source of information about Dispensationalism can be seen in Steve Gregg's YouTube videos. "Dispensationalsim" "The Middle East Crisis and the Danger of Dispensationalism" "The Dangers of Dispensationalsim" "The Modern State of Israel" Gary DeMar, Last Days Madness, pp. 207-232 Special Topic: Rapture 24:23,26 "if" These are two THIRD CLASS CONDITIONAL SENTENCES which denote potential, even probable, action. Special Topic: Greek Grammatical Terms, VII. 24:24 "they will show great signs and wonders" These false christs will perform miracles (cf. Matt. 7:21-23). Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1-3; 2 Thess. 2:9-12; Rev. 13:13; 16:14; 20:20). We know from Josephus' The Wars of the Jews of the terrible fanaticism which occurred in Jerusalem during the siege by Roman legions. Many would call it caused by demonic influences. 24:25 "I have told you in advance" Jesus builds the faith of the disciples by foretelling events (cf. Mark 13:23; John 13:19; 14:29; 16:4). This clearly established Him as a true prophet of God the Messiah who was in control of historical events one who prepares them for deception and persecution 24:27 "just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be" The contextual meaning of this imagery is that Jesus will not be found in an isolated or secret place. His coming will be known to all (cf. Rev. 1:7). This is a good example of Matthew's recording style. His presentation of the Olivet Discourse is three times longer than Mark 13 or Luke 21. All of Jesus' sermons recorded in Matthew are longer (i.e., the Sermon on the Mount vs. the Sermon on the Plain in Luke). Matthew tends to add material from other teachings of Jesus. This verse is not in the parallels to Matt. 24, but is found in Luke 17:23-24. It is just possible that as Mark 13 and Luke 21 have the disciples asking two questions related to the fall of Jerusalem, Matthew may add a third question (cf. Matt. 24:3) relating to the Second Coming itself. But this is far from certain! Special Topic: Disciples' Questions Special Topic: Second Coming, IV. Special Topic: The Son of Man 24:28 "Wherever the corpse is, there the vultures will gather" This does not appear in Mark 13 but it does appear in Luke 17:37. It was a proverbial statement possibly from Job 39:30. If it was a cryptic reference to the end-time battle of Psalm 2, then maybe the source is Ezek. 39:17-20. It may be imagery for the temporal slaughter of the Jewish people in their war against Rome (A.D. 66-70) endtime persecution and death of believers God's slaughter of the enemies of Himself and His people in the OT For a good brief discussion of this verse, see Hard Sayings of the Bible, pp. 482-3.
Mateus 24:29-31
24:29 "but" This is a strong ADVERSATIVE showing a break in context. Notice all the English translations mark a paragraph division at this point. ▣ "the sun will be darkened, and the moon will not give its light" This was OT apocalyptic language of temporal judgment. Here is a good list from Gary DeMar's book, Last Days Madness, p. 154. "Here is a helpful summary of how the Bible applies the rattlings of heavenly bodies to judgments on nations." Judgment on Babylon ‒ Isa. 13:10,13 Judgment on Edom ‒ Isa. 34:4-6 Judgment on the peoples ‒ Isa. 51:5-6 Judgment on Judah ‒ Jer. 4:1-6,23-28 Judgment on Egypt ‒ Ezek. 32:7-8 Judgment on the nations ‒ Joel 3:15-16 Judgment on Nineveh ‒ Nahum 1:1-5 Judgment on Israel ‒ Amos 8:1-2,9 This language was emotive, not literal. None of these cosmic signs occurred. This is very similar to Peter quoting Joel 2:28-32 in his Pentecost sermon in Acts 2:16-21, but none of these prophetic predictions occurred on that day. Modern believers simply are not familiar with Old Testament imagery. There will be upheavals in nature at the coming of the Day of the Lord (cf. 2 Pet. 3:7,10,11,12; Rev. 6:12-14). For a good brief discussion, see D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic C. B. Caird, The Language and Imagery of the Bible Gary DeMar, Last Days Madness, pp. 131-156 Special Topic: Apocalyptic Literature Special Topic: Eastern Literature ▣ "the powers of the heavens will be shaken" This could simply be the continuation of the OT apocalyptic language, and thereby a reference to the convulsions of nature at the Lord's coming or a reference to angelic powers that influence history (cf. Dan. 10; Eph. 6:12; Col. 2:15; Rev. 12:4). Special Topic: Lord of Hosts 24:30 "And then the sign of the Son of Man will appear in the sky" It is possible that this is a connection to Isa. 60:1-3. The "sign" would be the light of the Shekinah cloud of glory. Earthly lights fail, but God's light (cf. Gen. 1:3), the true morning star, shines forth! Jesus' humanity (Ps. 8:4; Ezek. 2:1) and Deity (Dan. 7:13) are emphasized by the term "Son of Man." Clouds were seen as the means for transportation of Deity in the OT. Jesus used them in Acts 1:9 and 1 Thess. 4:17 which implied His Deity. This sign will be Jesus coming on the clouds of heaven as the eastern sky "opens." See David Chilton, The Great Tribulation, pp. 16-28. Special Topic: The Son of Man (from notes on Daniel 7:13) Special Topic: Coming On the Clouds ▣ "and then all the tribes of the earth will mourn" Notice the time indicator "then," which places this event in the general context of His first century hearers (i.e., "this generation"). It is unusual to speak of "nations" as "tribes." This terminology fits Israel better. This context is about God's coming judgment on "those who pierced Him" (cf. Rev. 1:7). The "coming" is imagery for God's using foreign armies to judge nations (see Special Topic: Second Coming, IV.) The word translated "earth" (gē) is semantically related to the Hebrew word erets, which can mean land, country, earth (see Special Topic: Land, Country, Earth). Therefore, in this context, it refers to Palestine. God brought terrible judgment on the unbelieving Jews of Palestine by means of the Roman army (i.e., the Jewish War, A.D. 66-70). The devastation is vividly described in Josephus' The Jewish Wars. This is OT imagery. One cannot understand the apoclayptic imagery without a knowledge of OT prophetic literature. ▣ "on the clouds" See David Chilton, The Great Tribulation, pp. 16-28. Special Topic: Coming On the Clouds ▣ "with power and great glory" Glory is a difficult term to define. See note on "glory" at Matt. 16:27. Special Topic: Glory (OT). Special Topic: Glory (NT) 24:31 "His angels" See Mark13:27, 8:38, and 2 Thess. 1:7. God's angels are called Jesus' angels here. This implied His Deity. It is just possible that "angels" here refers to gospel messengers who will spread the gospel across the known world of Matthew's day, and beyond (see David Chilton, The Great Tribulation, p. 25). ▣ "with a great trumpet" This probably referred to the shophar, the left ram's horn, which was used to signal Jewish Sabbaths and feast days. In Isa. 27:13 there is a trumpet blast related to the last days (cf. 1 Cor. 15:52; 1 Thess. 4:16). Special Topic: Horns Used by Israel ▣ "gather together His elect" This is OT imagery of restoration from exile (i.e., Deut. 30:4), here turned into an eschatological gathering (cf. Matt. 13:40-43,47-49; see Gary DeMar, Last Days Madness, pp. 173-182). The exact order of these specific events is uncertain. Jesus uses this same imagery in His warning to Jerusalem in Matt. 23:37-38 Here, it refers to gospel proclamation. Paul taught that at death the believer is already with Christ (cf. 2 Cor. 5:6,8). 1 Thessalonians 4:13ff. teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord's coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife that are not recorded in the Bible. A good little book that I give away at hospitals is by William Hendriksen, The Bible On the Hereafter. Special Topic: Where Are the Dead? ▣ "from the four winds, from one end of the sky to the other" This implies a Roman Empire-wide following of Jesus! a period of time for the gospel to spread (cf. Rom. 1:8; 10:18; 16:26; Col. 1:5-6,23) The numerical four is symbolic of the world. It referred to the four corners of the world (Isa. 11:12; Rev. 7:1) the four winds of heaven (Dan. 7:2; Zech. 2:6) the four ends of heaven (Jer. 49:36) Here, it would denote the known world of the Roman Empire of the first century. Special Topic: Symbolic Numbers in Scripture, A. 2. Special Topic: Delayed Second Coming
Mateus 24:32-35
24:32 "the fig tree" This parable is paralleled in Mark 13:28-32 and Luke 21:29-33. The fig tree in this proverbial passage was apparently not a symbol of Israel as in Matt. 21:18-20 and Mark 11:12-14, but a way of assuring believers that although they cannot know the specific time of God's coming judgment on Jerusalem, they can know the general time. The fig tree put out its leaves early and everyone knew spring was close. See UBS, Fauna and Flora of the Bible, pp. 118-119. Gary DeMar, Last Days Madness, p. 401, says "Futurists acknowledge the absence of any direct reference to a rebuilt temple, restored nationhood, or reestablishment to the land in the New Testament, so they insist that the fig tree illustration in Matthew 24:32 compensates for this silence. Contrary to what Futurists assert, a study of all the New Testament texts that compare Israel to a fig tree point to Jerusalem's destruction not its restoration." See DeMar's full discussion on pp. 399-407. 24:33 "He" This MASCULINE PRONOUN is not in the Greek text. It should be "it" (cf. Matt. 24:14). ▣ "when you see all these things" In context this refers to the events preceding the destruction of Jerusalem. For some Partial Preterist references, see Kenneth Gentry, Before Jerusalem Fell Jay E. Adams, The Time Is At Hand John L. Bray, Matthew 24 Fulfilled Gary DeMar, Last Days Madness, pp. 77-92 ▣ "He is near, right at the door" It is these repeated time markers in The Olivet Discourse (i.e., Matt. 24:2-3,33-34; Mark 13:2,29-30; Luke 21:6,28,31,32,36) Jesus' words in other places aout "this generation" (cf. Matt. 12:39,41,42,45; 16:4; 17:12; 23:36; Mark 8:12,38; 9:1,19; Luke 7:31;11:29,30,31,32,50,51; 17:25) the book of Revelation (cf. Rev. 1:1,3; 3:11; 22:7,10,12,20) that force me to take seriously the original author's understanding of the immediacy of these events. It seems to violate the priority of the original inspired author's clearly stated time intent the original readers/hearers' ability to understand the message addressed to them and for them rejection of the 2,000 year plus gap that some systems of eschatology place between John's day and the Second Coming. These Futurists also put a 2,000 year plus gap between the feet of iron and the clay of Dan. 2:34,40-43. 24:34 This verse referred to the destruction of Jerusalem in A.D. 70 by the Roman legions, some from across the Euphrates, under Titus. Jesus was addressing the questions of Matt. 24:3. See note at Contextual Insights, B. Many Futurists have tried to make "this generation" refer to a far off generation, but how would Jesus' predictions make any sense to them? Jesus is referring to those Jewish leaders and people of Judah who heard Him, saw His miracles, and still rejected Him. He will reject them in His temporal judgment on Jerusalem and the temple within 40 years (i.e., a biblical generation). Just read Matt. 11:16; 12:39,41,42,45; 16:4; 17:17; 23:36; 24:34. Jesus' time markers (i.e., there are several terms and phrases used repeatedly) are crucial in interpreting the Olivet Discourse! Remember, Matthew 23-25 form a literary unit (i.e., dealing with the same subject). For a good brief discussion of "this generation will not pass away," see Hard Sayings of the Bible, pp. 445-448. Special Topic: Soon Return Special Topic: Delayed Second Coming 24:35 What a strong statement of Jesus' self understanding. It surely relates to Matt. 5:17-19 or Isa. 40:8; 55:11. Jesus is the full revelation of the invisible God (i.e., John 1:1-14; Col. 1:15). Everything changed with His incarnation, ministry, death, and resurrection (cf. Acts 15; Galatians 3; and the book of Hebrews). The phrase "heaven and earth" refers to the created order (see Special Topic: Heaven). Second Peter 3:7,10,12 prophesy that it will be destroyed by fire (i.e., cleansed) and a new heaven and a new earth will come (i.e., Rev. 21:1; also note Heb. 12:26-27), which reflects OT prophecy (cf. Isa. 65:17; 66:22). In this context it refers to the dramatic close of Israel as YHWH's covenant people. The destruction of the temple brought a decisive end to the age of Mosaic Law (i.e., Matt. 21:33-46)! The New Covenant had come in Jesus and now the covenant people are believing Jews and Gentiles (i.e., Rom. 2:28-29; Gal. 3:28; 15:6; 16:15-16; Eph. 2:11-3:13; Col. 3:11). Special Topic: The Kerygma of the Early Church Special Topic: The Superiority of the New Covenant Over the Mosaic Covenant
Mateus 24:36-41
24:36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone" This is a strong verse to deter Christians from setting specific dates for Divine activity in history. The phrase "nor the Son" is not included in Matt. 24:36 in some ancient Greek uncial manuscripts א a , K, L, W. It is included in most translations because it does occur in MSS א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the Old Latin manuscript used by Jerome. The UBS 4 gives its inclusion a "B" rating (almost certain). It does occur in Mark 13:32. Jesus did have limited knowledge in some areas (i.e., Phil. 2:7), but remember, in this context He fully knew about the fall of Jerusalem in one generation. He also knew the details about His arrest, trial, crucifixion, and resurrection! While Jesus was here on earth He took a subordinate role, but in eternity He is fully equal to the Father. He sits on the throne of the Universe with Him. He is given all authority in Matt. 11:27; 28:18; John 3:35; 13:3; 17:2. There is an element of the priority of the Father in passages like 1 Cor. 15:24-28. Special Topic: The Trinity Special Topic: The Hour 24:37 "Coming" This paragraph is from Luke 17 and is not in the Olivet Discourse of the other Gospels. Special Topic: The Second Coming, IV. ▣ "will be just like the days of Noah" This is an idiom which meant that normal life was continuing just as in the past (cf. Matt. 24:38). This same imagery is used of Lot in Sodom in Luke 17:26-37. See a good note in Gary DeMar, Last Days Madness, pp. 196-197. 24:39 The flood was a judgment of God on the unbelieving world of that day, as the Jewish War (A.D. 66-70) was God's judgment of apostate Judaism. Special Topic: Judgment in the NT 24:39 "so will the coming of the Son of Man be" I have tried to communicate my current understanding of this chapter (i.e., Partial Preterism). I think it refers to "coming" imagery used of God using foreign nations to implement His judgment on faithless nations (see Special Topic: Second Coming, IV.) This means that most (not all) of The Olivet Discourse and the book of Revelation refer to the destruction of the Jewish state culminating in the fall of their capital and the total destruction of the temple (i.e., Matt. 24:1-3; Mark 13:1-4; Luke 21:5-7). This is the obvious event that the shocked disciples were asking about. The only way one gets a different meaning is Matt. 24 includes Luke 17, which deals with the Second Coming this is a multiple fulfillment prophecy a system of eschatology developed by John Darby in the ninth century which inserts a 2,000 plus year gap into these texts (which does not take these texts "literally") Special Topic: The Second Coming, IV. Special Topic: Son of Man 24:40-41 "there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left" Many try to relate this to a secret rapture. However, the context implies blessing on some and judgment on others (i.e., Leviticus 26; Deuteronomy 28). It is uncertain which group is blessed. Does "taken" or "left" refer to Noah and his family who were left alive after the Flood, or those who are destroyed (1 Thess. 4:13-18)? The only reason some want a secret rapture of believers (see notes at Matt. 24:23,26) first is to try to explain the dialectical tension in the NT documents between the any moment return of the Lord the fact that some things must happen first Jesus gives several examples to denote the suddenness and unexpectedness of His return. Noah's flood, Matt. 24:37-38 thief in the night, Matt. 24:43 the master's return, Matt. 24:45-46 delayed bridegroom, 25:5-6 possibly "lightning" in Matt. 24:27 Believers' only option is to be ready at all times (cf. Matt. 24:44; 25:10,13)! For a good brief discussion of this verse see F. F. Bruce, Answers to Questions, p. 61. Special Topic: The Any Moment Return of Jesus vs. The Not Yet Special Topic: Rapture
Mateus 24:42-44
24:42 "be on the alert, for you do not know which day your Lord is coming" This parable is paralleled in Luke 12:39-40. The emphasis on being ready (cf. Matt. 24:43, 44) the uncertainty of the time (cf. Matt. 24:39,47,49,50; 25:5,13) are recurrent themes in the chapter. The uncertainty of the time provides motivation for the continued readiness of each and every generation of believers. the fall of Jerusalem (A.D. 70) the fall of the Roman Empire (A.D. 476) the Second Coming of Jesus The Second Coming (see Special Topic: Second Coming) is the reality of one generation of believers, but the hope of every generation of believers. 24:43 "if" This is a SECOND CLASS CONDITIONAL SENTENCE, which is called "contrary to fact." A statement is made that is false so the conclusion drawn from it is also false. Special Topic: Greek Grammatical Terms, VII. #3 ▣ "the head of the house had known. . ." This phrase relates to several of Jesus' statements about how He was to overcome the kingdom of Satan. the temptations of Matt. 4:1-11; Luke 4:1-13; Mark 1:12-13 failed exorcisms proved Jesus' power over Satan ‒ Matt. 12:22-29; Luke 10:17-20 Jesus casts out Satan ‒ John 12:31; 16:11; Luke 10:18 Jesus came to destroy the works of the Devil ‒ 1 John 3:8 He has delivered believers from the domain of darkness and transferred us to the Kingdom of His beloved Son ‒ Col. 1:13; Acts 26:18; Eph. 5:8; 1 Thess. 5:5; 1 Pet. 2:9 The NT clearly asserts that the life of Jesus established the New Covenant (cf. Luke 22:20; 1 Cor. 11:25; Heb. 8:1-13; 9:15). The Kingdom of Satan is defeated (i.e., Col. 1:13; Acts 26:18)! Believers can be tempted and damaged, but only by cooperation with evil. what can separate us from Christ (cf. Rom. 8:31-39) greater is He who is in us than he who in the world (cf. 1 John 4:4) Believers need to recognize their victory in Christ and walk in Him. Everything is new and changed in Him. 24:44 "you also must be ready" This phrase is PRESENT (deponent) IMPERATIVE (cf. Mark 13:5,9,23). This is the key for believers, not speculation and dogmatism about the when and how! ▣ "an hour" See Special Topic: The Hour. ▣ "when you do not think" This relates to vv. 15-22.
Mateus 24:45-51
24:45 "put in charge of his household" Some see this as relating this parable to Christian leaders (cf. Luke 12-41-48). In this context it related to Jesus' continuing confrontation with the Jewish leaders of His day. 24:46 Believers must remain active, ready, and faithful (cf. Luke 12:37-38; James 1:12; Rev. 16:15). The when and how of the divine coming is not the issue! 24:47 "Truly" This is literally "amen." Jesus uniquely starts important statements with "Amen" or "Amen, amen." Special Topic: Amen ▣ "he will put him in charge of all his possessions" See Matt. 13:12, 25:29, and Luke 19:17. 24:48 "if" This is a THIRD CLASS CONDITIONAL SENTENCE, which meant potential future action. Good stewardship brings great responsibility (cf. Matt. 25:21,23) Matthew 4:24-25 forms one literary unit. ▣ "heart" See Special Topic: The Heart. ▣ "My master is not coming for a long time" This represents the concept of an unknown time element in God's plan (cf. Matt. 24:36; 25:5; 2 Thess. 2; 2 Pet. 3:4). Special Topic: Delayed Second Coming 24:50 "the master of that slave will come on a day when he does not expect him and at an hour which he does not know" See Matt. 24:27,44; 25:6, 13. This reflects the "any-moment" coming of the Lord in judgment. 24:51 "will cut him to pieces" There is uncertainty as to whether this is metaphorical or literal (cf. 2 Sam. 12:31; Heb. 11:37). It is surely a description of OT judgment. ▣ "with the hypocrites" The parallel in Luke 12:46 has "unbelievers." Matthew calls the Pharisees "hypocrites" several times. Special Topic: Hypocrites ▣ "weeping" These last two items are judgment imagery. Weeping was a sign of great sadness (cf. Matt. 25:30). ▣ "gnashing of teeth" This represents anger or pain (cf. Matt. 8:12; 13:42,50; 22:13; 25:30).