[And He Walks With Me] Matthew 24
1-2 The buildings of the temple were truly spectacular. Herod the Great, who ruled over Palestine when Jesus was born (37-4 BCE; see Matthew 2:1; Luke 1:5), began a program to rebuild the temple into one of the ancient world’s great wonders. Construction began ca. 20 BCE and continued until 62 CE. During the first 46 of those years, the main temple structure was built and the surrounding courts expanded. Thus, when Jesus and his disciples visited during Holy Week, the main temple was either nearly complete or just complete, and construction was beginning to move into the ancillary buildings. Ironically, the Jews would revolt in the late 60s CE, and Jesus’ warning here would be literally fulfilled when the Romans destroyed the temple while reclaiming the city in 70 CE.
3 The revelation that the temple would be destroyed prompted a question about the end of the age. Jews understood this as a reference to the time when the messiah would come, cast out everyone who oppressed the Jews, and reestablish the kingdom of Israel. Christians, who recognize Jesus as the messiah, typically associate the term with the return of Christ, when he will inaugurate the kingdom of God fully into this world. The disciples, who concluded Jesus was the Messiah (see Matthew 16:13-20) and clearly expected him to inaugurate the kingdom of God when he arrived in Jerusalem on Palm Sunday (see Matthew 21:1-11), were in the confusing space between those paradigms. There was, in that space between the loss of what they expected and the understanding of what God was actually doing, a turbulent period filled with disappointment, confusion, and angst. Even the most faithful experience such things, and it is important to recognize the reality and validity of those feelings even as they continue forward in faith.
No doubt, the complex relationship Jews had with this temple influenced the disciples’ question. On the one hand, the facility was a spectacular place to worship God. Josephus described the temple as “being covered on all sides with massive plats of gold” so that it was absolutely dazzling in the sun, and everything that was not covered in gold was painted white so that “it appeared from a distance like a snow-clad mountain.”[138] Between this newly completed spectacle and mass of people in town for the upcoming Passover feast, there must have been a spiritual electricity which permeated the whole city. On the other hand, it was built by Herod, who was known for his senseless brutality and the very embodiment of the Roman Empire in Jerusalem.
4 Jesus began this passage, which is known collectively as the Olivet Discourse, with a warning: Watch out that no one deceives you. His point was that it is often tempting to interpret various events and people as signs that the end of the age has arrived and the kingdom of God is at hand. Indeed, this would become a recurring theme throughout Christian history and even today. However, these temporal signs were – and are – only the beginning of labor pains (8). Christ-followers should not jump to conclusions or clamor to those who claim the kingdom of God is at hand because doing so will only distract them from the important work of witnessing and drawing people to the Lord. What follows is a series of things that Christ-followers will be tempted to believe and focus on so that they forfeit the work they are really supposed to do.
5 The first temptation will be to follow false messiahs. Jesus warned, many will come in my name, and indeed, many have. During the first century alone, Josephus documented Theudas, Judah the Galilean, and Athronges. Believers, however, should be wary not only of people who pronounce explicitly, I am the Messiah. Rather, they should be wary of anyone who presents themself as, or is hailed by others as, the greatest, the ultimate solution, etc.
6-8 It is often tempting to hear of conflicts, famines, and earthquakes and think the world is coming to an end. Indeed, people have always viewed calamity as a harbinger of terrible things. Jesus, however, exhorted his disciples, See that you are not alarmed, because these things must take place, but the end is not yet. That is, while the rest of the world may be jumping to conclusions and panicking because of the various crises happening in the world, Christ followers must keep their heads and view these things for what they are: the beginning of labor pains. Labor pains were instituted in Genesis 3:16 as part of the consequence for the original sin, and they became a normal part of the birthing process. Thus, wars, rumors of wars, famines, earthquakes and more are to be seen as endemic of this sin-broken world. This is not to say they are not bad or the Christ follower will not make reasonable preparations for disaster or respond when calamity strikes in the world. Rather, it is to say that Christ-followers must focus on the task of witnessing (see vs 14; Acts 1:8) rather than speculating about the cosmic significance of such things.
9-10 It is tempting to see every slight or hardship as persecution, but Christ followers will resist this. Some of the things we suffer are the result of misrepresenting Christ (see 1 Peter 2:20) and/or living in a sin-broken world. Even when we are legitimately persecuted, though, it is important to remember that Christ followers have never responded to persecution with rage. They may call it out, but they will always cling to the promise of Matthew 5:10-12 and rejoice in the notion that they have been counted worthy to be treated shamefully on behalf of the Name (Acts 5:41).
The threat of persecution is enough to make some fall way, betray one another, and [even] hate one another. Indeed, Jesus spoke of these in the Parable of the Soils (Matthew 13:1-9). They are the rocky soil who grow quickly, but when the sun of adversity emerges, they are scorched and wither away. Rather than be angry with them, though, we must recognize that they are also the fruitless tree that will be cut down and thrown into the fire (Matthew 3:10; 7:19). Be sad that they have given up what they could not lose to keep what they could not save (Matthew 16:25)!
11 It is important to recognize that false prophets most often rise from within the people of God. Their message has to be close enough to the authentic gospel that God’s people do not recognize the difference.
12 Too many would-be Christ followers surrender the law or righteousness in the name of love. Conversely, too many would-be Christ followers surrender love in the name of law. Both extremes are equally problematic. Christ followers will hold law and love in tension with each other, constantly endeavoring to do both well.
13 The one who endures refers to the person who remains faithful through the persecution of vs 9; the falling away, betrayal, and hate of vs 10; the deception of the false prophets in vs 11; and the temptation to prioritize law over love (or vice versa) in vs 12. Those who will do that will be saved. Because these challenges and temptations are common to every generation, this is the perennial challenge of the church: endure in faith so you can be saved.
14 This good news of the kingdom refers to the message that those who are faithful to the lordship of Jesus Christ through the challenges and temptations of this age will be saved. This message will be proclaimed in all the world as a testimony to all nations. The question, of course, is whether all is intended as hyperbole or literal. A second question is raised by the linking phrase and then. Namely, does this phrase indicate a causal connection or merely the order in which these events will happen. That is, will the coming of the end be triggered by the gospel’s proclamation to the last nation on earth, or will the gospel merely be proclaimed in all the world before the end comes? How you answer this question may have a significant impact on your eschatology and your missional urgency.
The phrase good news of the kingdom appears only in Matthew. It combines the message that forgiveness of sin and eternal life are available through faith in Jesus Christ with the notion that embracing this message inaugurates the kingdom of God, first in the recipient’s own life and then in the world.[139] The notion of kingdom implies alignment with God’s character and command. By combining the two, Matthew indicated that one could not embrace one without the other.
15 The abomination that causes desolation is a reference to the prophecy of Daniel. In Daniel 9:27; 11:31; and 12:11, the prophet described this as a time when temple sacrifices and offerings will be halted and the sanctity of the temple desecrated by some ungodly authority. The direct fulfillment of Daniel’s prophecy is generally connected to the period of the Maccabees (167 BCE), when Antiochus IV Epiphanes built a statue of Zeus in the temple, ordered the Sabbath and other Jewish festivals profaned, prohibited circumcision, and sacrifice pigs and other unclean animals in the temple.[140] Some scholars suggest that Jesus used the phrase here to predict the destruction of the temple by Roman forces in 70 CE. Certainly, Jesus may have had this in mind given the way this conversation began in vss 1-2. Jesus may also have been alluding to the military flags introduced when Pontius Pilate became governor. These bore the idolatrous symbols of the emperor and were now flying over the temple and other installations in the city.[141] However, Jesus’ use is also more figurative, suggesting “a future time of eschatological defilement and destruction.”[142] This, then, may not indicate the defilement of the literal temple structure but of the people of God.
16-20 Jesus used a series of five warnings to convey the extreme danger and urgency of the last days. Some connect these predictions with the flight of Christians to Pella during the Jewish revolt of 66 – 70 CE.
21 In the original Greek, the phrase never will again would be more literally rendered “no not absolutely will not.” In English, such construction is generally discouraged, but in Greek, the repetitive negatives create emphasis.[143] This was the ancient equivalent of writing in all-caps, with italics: ABSOLUTELY NOT. The suffering of the tribulation will be utterly unprecedented and unrepeated in scope and magnitude. Throughout history, people have thought various events have fit this description, including the destruction of Jerusalem in 70 CE and the Holocaust of the 1930s and 1940s. Others, however, point to the events of Revelation as indicative that far worse things can and will happen. The point in all of it, though, is not to search for a specific event or calamity that definitively marks the beginning of the Great Tribulation, but to recognize that unprecedented things are constantly happening and so be constantly ready for Jesus’ return.
22 Some may see in this verse support for the notion that at least believers will be raptured from the world and spared from the time of great distress described in vs 21. However, it is probably better seen as a more general promise that (a) God will not give us the full measure of what our sin deserves until eternity and (b) “the time of tribulation will not last indefinitely, because God is in control.”[144]
23-28 Once again, Jesus warns of false messiahs and false prophets who will appear from time to time to lead astray anyone who will follow. Some of these will be hailed as messiahs by people, although their language will likely not be so explicit. Beware the person that people think will fix everything! Others will perform great signs and wonders, parlor tricks and favors that will impress and ingratiate. Still others will call people to abandon society for the wilderness or promise financial prosperity in the storerooms. Jesus’ instruction for each is simple: do not believe it because when he returns for real, it will be as the lightning comes from the east and flashes as far as the west. That is, we will not need someone to tell us about the messiah because it will be plain for everyone to see.
24 This verse, and particularly the phrase, if possible, could be construed as evidence of eternal security. Proponents of this interpretation view this phrase as indicative of a ridiculous hypothetical situation: as if it were possible. In effect, they believe Jesus was saying it is not, in fact, possible to deceive the elect. However, this interpretation is not necessary. Rather, the phrase could indicate that it is possible for even the elect to be led astray if they are not on guard against the antics of the false messiahs and false prophets. It is important to remember that Jesus promised in John 10:28 that no one will snatch [one of his followers] out of [his] hand. That is, no third party can steal a Christian from Jesus, but that does not preclude the possibility that the Christian may choose to walk out of God’s hand. Therefore, Jesus words here stand as a warning that, at the very least, Christ followers must not take for granted the assumption that they are impervious to the deceptions of the enemy!
28 The proverb about the vulture could be interpreted in a number of ways. First, it could reinforce the point that the depraved state of the world will inevitably draw false messiahs and prophets to feed on the deceived. Second, it could illustrate the inevitability that all people everywhere will see Christ upon his return. The first option fits well with the warnings about false prophets. The second makes sense with the comparison of Jesus to lightning.[145]
29-31 This account of the sign of the Son of Man reflects several predictions in Revelation. It reinforces the idea from vss 27-28 that everyone will know when Jesus returns. Notice that the phrase immediately after provides a sequence for the end times.[146] Namely, the distress of those days will come before Jesus returns. That is, the unprecedented distress of vs 21 will mark the final crescendo just before Jesus appears at the climax of history. Notice also, though, that at the appearance of Jesus, all the peoples of the earth will mourn, presumably because they know their sin has condemned them. This is especially troubling because the word Matthew used here for peoples, phylai (φυλαὶ), appeared only one other time in Matthew, where he used it to refer specifically to the tribes of Israel.[147] By using it again here, Matthew is pronouncing that Israel – or perhaps more generally the people of God – will mourn. Perhaps those who supposed themselves to be saved will realize that they were not as faithful as they had thought and now stand judged before the Lord. Alternatively, they may be mourning for all the people they failed to reach, who now stand condemned by their sin.
32-35 It is important to distinguish between the sign that summer is near and summer itself. Indeed, the fig tree’s branch becomes tender and sprouts leaves when summer is near, but it is not yet actually summer. So also, the signs of Matthew 24:4-31 indicate that Jesus’ return is near, but not yet actually come. Therefore, the Christ-follower will notice these things and adopt an appropriate degree of urgency in their efforts to fulfill the Great Commandment and the Great Commission, recognizing the time is short to accomplish their mission rather than sit back to watch the fireworks.
34 Generation should not be understood as a single generation of a family but more as an epoch of history.
35 The implications of this verse are many, but they boil down to this: Christ-followers will put more confidence in Christ’s words than in anything they see or feel in heaven or earth.
36-44 This is a crucial verse for Christians. It is perfectly normal for sincere Christ followers to look forward with great anticipation to the day Christ returns and fully realizes the kingdom of God on earth. After all, Jesus did bid his disciples to pray, Your kingdom come. Your will be done on earth as it is in heaven. Like the disciples, sincere Christ-followers will be tempted to focus on the return of Christ and the full realization of the kingdom of God on earth. The most obvious form of this is an undue fixation on world events in an attempt to discern the exact day and hour of his coming, but there are lesser forms. Unfortunately, focusing on the return of Christ almost always leads to a neglect of things the Christian should be doing, including pursuing holiness, executing personal responsibilities, and boldly witnessing in order to make more disciples. Jesus here made clear that no one knows… except the Father alone when that day will come. The signs mentioned in vss 4-35 will be common throughout this age, and normal life will continue right up to the moment of Christ’s return. Therefore, the earnest Christ follower will endeavor at all times to be ready so that he will find him/her faithful.
45-47 What does it look like to be a faithful and wise servant of Christ? Jesus uses the illustration of the head servant in a household. While his master is away, this servant ensures everyone in the household receives their food at the proper time. Of course, in order to do this, the servant also must ensure the master’s business continues to run smoothly, the master’s groceries are purchased, and his fellow servants are healthy enough to eat. In short, for the food to be served at the proper time, the servant will be attending the household rather than fixating on if and when the master will return. For the Christ follower, this looks like pursuing personal holiness, being a constructive member of society (to the God-enabled best of his/her ability), and being a clear witness to the saving power of Jesus Christ. Such a witness will be promoted when the master returns to inspect his work.
48-51 In contrast to the faithful and wise servant of vss 45-47, the wicked servant will take advantage of his master’s absence to beat his fellow servants and revel with drunkards. Such a servant will be surprised when the master [comes] on a day he does not expect… and at an hour he does not know, and when the master realizes this servant has not been doing what was expected, the consequences will be severe.
51 A place with the hypocrites certainly reminded Jesus’ listeners of his repeated denunciation of scribes and Pharisees in chapter 23. These thought their places in eternity were secure, but Jesus repeatedly denounced them and warned that they would find themselves unexpectedly excluded from the kingdom of God.
Where there will be weeping and gnashing of teeth was used by Jesus several times to describe the destiny of those who will be ultimately excluded from the kingdom of God. E.g., Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. It seems to be Matthew’s favorite way to describe hell.
[138] Arnold 2011, Matthew 24:1-3
[139] Wilkins 2004, Matthew 24:4-14
[140] Wilkins 2004, Matthew 24:15
[141] Wilkins 2004, Matthew 24:15
[142] Wilkins 2004, Matthew 24:15-28
[143] Wilkins 2004, Matthew 24:21
[144] Wilkins 2004, Matthew 24:22
[145] Wilkins 2004, Matthew 24:23-28
[146] Wilkins 2004, Matthew 24:29-31
[147] Wilkins 2004, Matthew 24:30-31