Day #311

Sermon - Audio
Matt 24 - Reading
Matt 24 - Audio

Daily Insights - Please Comment

Note: there are many different ways to read this chapter. This is the major section where Jesus talks about the “end times.” Of course, even the definition of this word is up for debate. As Reformed people, we believe that God's plan of redemption has been in effect since the beginning. Jesus came to usher in the “reign of God” or the Kingdom of God. So, in a sense, the “end times” began with Jesus ministry and will be “completed” when he returns. This is another way to understand Jesus words “this generation will certainly not pass away until all these things come to pass.”

While some people use these verses in support of the rapture, Notice that verses 38-40 actually offer strong evidence AGAINST the rapture. In the example of Noah, you actually DO NOT want to be one that is “taken.” The ones who are taken are the ones swept away by the flood.

This chapter begins a speech that will go into Chapter 25. The subject of this last great collection of Jesus’ teaching follows naturally from the preceding chapter, with its climax in the prediction that judgment was about to fall on Jerusalem.

The following commentary is based on the view that up to v 35 Jesus was speaking (often in highly symbolic language) about the destruction of the temple, which was to happen (as indeed it did) before this generation had passed away (34). The unknown day or hour which is introduced in v 36 is then the beginning of his answer to the second question about his parousia.

24:1–2 The temple to be destroyed (see Mk. 13:1–2; Lk. 21:5–6). When Matthew mentions that Jesus left the temple, and went on to the Mount of Olives opposite (3), he may have in mind not only Jesus’s withdrawal from Jewish public life but also Ezekiel’s vision of the glory of God abandoning the doomed temple and resting on the Mount of Olives (Ezk. 10:18–19; 11:22–23).

The temple buildings, recently rebuilt by Herod, were one of the architectural wonders of the ancient world. But Jesus’ prophecy of not one stone left on another was to be literally fulfilled; all that survived the Roman assault was part of the platform on which they were built (including the ‘Wailing Wall’).

24:3–14 Beware of premature expectation (cf. Mk. 13:3–13; Lk. 21:7–19). While many readers search this chapter eagerly for ‘signs of the end’, the theme of much of it, especially this section, is the danger of jumping too quickly to conclusions that ‘the end’ (in whatever sense) is imminent.

Before ad 70, many nationalist rebels set themselves up as leaders of God’s people (4–5), thus usurping Jesus’ place as Messiah (in my name). Similarly (6–8), there were wars and natural disasters during that period, as there have been at all periods of history. While these were the beginning of birth-pains, they were not to be interpreted as specific signs that the end had arrived.

During this interim period the disciples must expect to be persecuted, as Jesus had already spelled out in 10:17–23; but whereas in ch. 10 the focus was on Jewish persecution, there is now a wider focus, including all nations. Vs 10–14 paint a disturbing picture of crisis among God’s people as well as chaos outside. They call not for calculation of dates but for faithfulness. True disciples will not allow the adverse conditions to affect their love (12), their endurance (13) and their faithful preaching of this gospel of the kingdom (14).

Notes. 3 Parousia (‘coming’) is used mainly for formal visits by those in authority. In the NT it usually (but not always) refers to Jesus’ predicted ‘second coming’. For the end of the age cf. 13:39, 40, 49.

24:15–28 The coming crisis in Judea (see Mk. 13:14–23; cf. Lk. 17:23–24, 37; 21:20–24).

The abomination that causes desolation is an expression in Dn. 11:31; 12:11 (cf. 9:27) for the pagan statue which Antiochus Epiphanes set up in the Jerusalem temple when he deliberately desecrated it in 167 bc. Jesus predicted some similar act of sacrilege as the precursor to the temple’s destruction and the signal for God’s people to escape while they could. What form it would take is left deliberately unclear (let the reader understand). Suggestions made with hindsight include a desecration of the temple by the Zealots in the winter of 67(of which Josephus speaks, or the arrival of the (idolatrous) Roman standards in the temple

A time of chaos would offer a renewed opportunity for the sort of impostors already predicted in v 5. The fact that they could support their claim with great signs and miracles is a useful warning against drawing too hasty conclusions from alleged signs and wonders today (cf. 7:22–23).

Similarly, Jesus’ followers should beware of claims that he himself had returned secretly, in the desert or the inner rooms. His parousia, when it comes, will be no secret affair but as obvious as a flash of lightning. It is clear, therefore, that in this part of the discourse Jesus was not talking about the parousia, as some interpretations suggest; v 27 is saying precisely that this period is not that of the parousia. As the presence of vultures indicates clearly where there is a carcass, so there will be nothing secret about the parousia of the Son of Man.

24:29–35 The climax of the coming crisis (see Mk. 13:24–31; Lk. 21:25–33). These verses are often understood as referring to the parousia, and thus as moving to the second part of the disciples’ question. But immediately after does not leave room for a long delay, nor does the explicit time-scale given in v 34. The word parousia does not occur in this section but is prominently reintroduced in the new paragraph which begins at v 36, where its unknown time is contrasted with the clear statement that the events of this paragraph will take place within this generation.

The words of vs 29–31 are almost entirely woven together from OT prophetic texts. V 29 is drawn from Is. 13:10 and 34:4, where the language of cosmic upheaval symbolized the political fall of pagan nations. The language about the Son of Man coming on the clouds is drawn from Dn. 7:13–14, which, as we have already seen (on 10:23; 16:28; 19:28) points to the vindication and enthronement of Jesus (rather than to his parousia). V 31 is based on passages which refer to the promised return of Israelites from exile.

In this context, therefore, this poetic language appropriately refers to the great changes which were about to take place in the world, when Jerusalem and its temple were destroyed. It speaks of the Son of Man entering into his kingship, and his angels gathering in his new people from all the earth. The fall of the temple is thus presented, in highly allusive language, as the end of the old order, to be replaced by the new régime of Jesus, the Son of Man, and the international growth of his church, the new people of God.

All this would happen very soon, once the preliminary signs of vs 15–21 have occurred, just as summer inevitably follows quickly once the leaves appear on the fig-tree. Within this generation it would all be over; we have Jesus’ word for it!

24:36–51 The unexpected coming of the Son of Man (cf. Mk. 13:32–37; Lk. 17:26–27, 34–35; 12:42–46). All talk of signs and times now disappears, as we turn from the events of this generation to the parousia. The only thing which may be said with conviction about the time of the parousia is that it will come when it is not expected!

If the time is unknown, people will be caught unprepared, as in the days of Noah. There will be only two groups, the prepared (who are saved) and the unprepared (who are lost). Vs 40–41 illustrate with vivid pictures from everyday life how this basic division will separate those whose situation is otherwise identical. The way to be ready is not to try to calculate the date, for that is impossible (just as a thief does not announce his time of arrival), but to be always keeping watch.

It is, however, impossible to live life on constant alert. So vs 45–51 explain in a parable what ‘being ready’ means. When the master leaves a servant in charge during his absence, he does not expect to find him waiting at the door when he returns, but rather getting on with the job entrusted to him. Neither of the two servants portrayed has advance knowledge of the master’s return; the difference is in the way he finds them behaving. Our ‘readiness’ for the coming of Jesus is not in excited speculation but in faithful stewardship.