The Gospel According To Matthew Chapters 24-25 (with charts)
The King and the Kingdom of Heaven, CFP, by Watchman Nee
How To Divide Jesus’ Great End-Time Prophecy
Having gained an understanding of rapture, we will now proceed with Matthew 24 and 25. These two chapters deal with prophecies concerning (1) the Jews, (2) the church, and (3) the Gentiles. Aside from what is found in the book of Revelation, these two chapters contain the most significant prophecies for our present age. Whereas the book of Revelation gives details, the Gospel of Matthew treats only of principles. These two chapters are not easy to read. A hundred years ago* few seemed to pay any attention to them. Since 1828,** however, people have begun to study them carefully. Due to a difference in background, various students of the Bible advocate different interpretations on these chapters. In general, there are three varied schools of thought: (a) that all which is prophesied here pertains to the church, as advocated by Benjamin Newton; (b) that all in these chapters is related to the Jews, as championed by John Nelson Darby and C. I. Scofield; and (c) that some of the material in these two chapters concerns the church, as we maintain. The reason for such differences lies in one’s understanding of who or what the disciples stand for: whether (a) the disciples represent the church; (b) the disciples symbolize the Jews; or (c) the disciples signify the Jewish remnant as well as the pillars of the church.
How to divide these two chapters is of utmost importance, else we will be confused by the first two schools.
* It should be noted that the author gave these readings in the early 1930’s.—Translator
** For the significance of this date, see footnote at 13.31-32 above.—Translator
Let us retrace our steps and once again review the background for these two chapters, as furnished for the reader of this Gospel in chapters 21 to 23. As recorded in 21.43 the Lord prophesies that the kingdom of God will be taken away from the Jews. In 22.21 we see that He charges the Jews to be submissive to the Gentile power. And in 23 we observe Him chiding the Pharisees. The “house” in 23.38 is the same as the “temple” in 24.1. There it should be stated as “my Father’s house”—but it has come to be termed “your house”. All this indicates that the Lord has clearly rejected the children of Israel. Such, then, is the background.
Before the Lord are two classes of people: (1) the rejected Jews, and (2) a nation that can bear fruits (21.43). In this connection, therefore, the disciples may represent (a) the Jewish remnant, and (b) the called out ones. Accordingly, we have a combination of the Jews and the church. It is highly important for us to find out which section relates to the Jews and which relates to the church. In our view (and in the view of others too, such as D. M. Panton who felt that 24.31 is a distinctive line of demarcation), 24.1-31 pertains to the Jews, while 24.32-25.46 pertains to the church. This division is based on internal as well as external evidences, as follows.
A. 24.1-31 concerns the Jews, since everything here is literally interpreted; but 24.32-25.46 concerns the church since everything there is spiritually interpreted. For example, “winter” in verse 20 is literal since it is in actual fact a difficult thing to flee in the winter (“sabbath” too is literal); “summer” in verse 32, however, is to be spiritually interpreted since it points to the soon coming of the kingdom (while the “fig tree” refers to the nation of Israel). Or as another example, in verse 26 “the inner chambers” must be interpreted literally, whereas in verse 43 “the house” is to be interpreted spiritually. Hence what concerns the Jews is to be literally interpreted; but what concerns the church is to be spiritually interpreted (see Matt. 13.11-13).
B. The part before 24.31 is full of Jewish background, as is made clear by the usage of such terms as “the holy place” (v.15), “in Judea” (v.16), and “sabbath” (v.20); but the part after 24.31 is plainly without any localized restriction in its terminology.
C. The things mentioned before 24.31 are physical in nature, whereas all those things mentioned afterwards are moral in character. For instance, the nations, the mothers with children, and the children mentioned in the first part are all physical or literal in meaning; yet the virgins, the servants and the householder, and the goats and the sheep cited in chapter 25 have moral implications about them. In addition, “go . . . forth” in 24.26 and “went forth” in 25.1 are different in character, with the former being literal and the latter being moral in their implications.
D. Before 24.31 there is no moral demand included; what is required is to flee. But after 24.31 there are moral demands presented, such as watch, be ready, and so forth—which actions are the responsibilities of the saints at the end time.
E. Since the Jews are still expecting the Messiah, there are false Christs being mentioned before 24.31; but there is no word about false Christs after 24.31, because the latter part is addressed to the church.
To sum up, then, Matthew 24.4-31 speaks to the Jews; Matthew 24.32-25.30 speaks to the church; and Matthew 25.31-46 speaks to the church about the Gentiles. Perhaps an outline of this would be helpful, as follows:
Introduction: the Disciples’ Threefold Question, 24.1-3
v. 1 When the disciples look back at the temple, they feel glorious about it. No other nation on earth has such a holy place. The stones at the outside are ground so smoothly that they are exquisitely beautiful. The vessels of fine gold in the house glitter brightly and are of exceeding worth.
v.2 “See ye not all these things?”—Do not the “these things” here point to the huge stones and the golden vessels? For the Lord knows their mind well.
“Verily I say unto you . . . that shall not be thrown down”—What men see are the outward and the temporary, but the Lord with His spiritual insight sees through the visible. In the eyes of men today how very beautiful is the world and how civilized it is in material things. Yet by seeing with the spiritual eye of the Lord, man can recognize the fact that the earth with all its material objects will eventually be burned. Why then should we believers still mind the things of earth? Then too, typologically speaking, the holy temple may represent the church. How much of today’s church remains only in name but has lost her reality. She maintains her services just like the temple of old.
Why does the Lord ask the question of the disciples and give the kind of response that He does? His very asking indicates that unless His disciples adopt the same attitude as He has, they will not be able to understand prophecy. People who are occupied with the world will not think of prophecy. The disciples are unable to obtain the light of prophecy through reading because they are blinded by the light emitted by the world. They do not know that, however good the world is, the day shall come when all will be consumed by fire.
Why does the Lord say here that such a beautiful temple will be left desolate to the children of Israel? Simply because the glory of the temple is not in gold, silver and treasures, but in the presence of the Lord. If the Lord is gone, what use is the temple with its gold and treasures of the world? And hence these things ought not be left behind for us to contemplate. Let us, as God’s temple, be careful as to whether we have the presence of God or are merely maintaining an outward appearance.
“There shall not be left here one stone upon another, that shall not be thrown down”—In 70 A.D. this was fulfilled literally. The Roman soldiers under General Titus broke into Jerusalem, burned the temple, and scraped off all the gold which overlaid the stones by turning them over after the gold had melted into crevices between the stones.
v.3 “He sat on the mount of Olives”—The Gospel according to Matthew mentions “mountain” eight times, and each time it is connected with something special. Especially on two of these occasions we find that there is some similarity in the situation—namely, those of 5.1 and 24.3. On the mountain mentioned in 5.1 (even though it is not specifically named), the Lord declares the law of the kingdom of heaven, lays down the prerequisites for entering the kingdom, and unveils the fact of co-reigning with Him in the future. On the Mount of Olives (24.3) we shall notice that He concentrates on prophecies such as those concerning rapture, tribulation, and judgment.
Why speak on the mountain? Since the hearers must needs climb the mountain, this signifies the paying of a cost. All who are not willing to pay the cost cannot be expected to understand prophecy. The reason people do not like to listen to prophecy or deny the fact of the second coming is because they are unwilling to climb the mountain and pay the cost. There is quietness on the mountain, so too was there quietness on the isle on which John received the contents of the book of Revelation. The clamorous are not fit for studying prophecy.
The question of the disciples is threefold: (1) When shall these things be? (2) What shall be the sign of Your coming? and (3) What shall be the sign of the end of the world? These three should not be mixed up. In answering the disciples, our Lord replies one by one in three different parts. Regarding the answer to the first question, both Mark and Luke record it in great detail. Since Matthew’s treatment is of a much broader scope, his record of this first question should be supplemented by Mark’s and Luke’s accounts in this particular area. Neither Mark nor Luke, however, treat directly the Lord’s answers to the two other questions of the disciples, though there is no lack of teaching on their part concerning them. This is simply because Luke’s primary objective, for example, is not rapture.
The Disciples’ First Question
As to the first question (“When shall these things be?”), what are the “these things”? Since the phrase “these things” is cast in the plural number, there must be other matters in view besides the destruction of the holy temple. By looking into the background given in Matthew 23 (for we need again to remember that the division of the Bible into chapters and verses is not inspired), we will discern six things: (a) that the children of Israel are to be filled up with the sinful measure of their fathers (23.32); (b) that the Lord will send to them prophets and wise men and scribes (23.34), noticing as we do that the prophets spoken of here are not those of the Old Testament period since our Lord says “some of them shall ye kill and crucify” whereas in the Old Testament time there was no crucifixion; (c) that the Lord will avenge himself on the wicked children of Israel (23.35-36); (d) that the holy temple shall be destroyed (24.2); (e) that the house of Israel will look forward to the coming of the Lord and say, “Blessed is he that cometh in the name of the Lord” (23.39); and (f) that the Lord will gather the children of Israel as a hen gathers her chickens under her wings (23.37).
Since the disciples ask about these six things, the answers our Lord gives must likewise include all six of them. This we can see in chapter 24: (a) the children of Israel will be filled with the iniquity of their fathers (24.10-12); (b) the “you” in 24.9 are those who are sent by the Lord; (c) as a result of what the children of Israel will do to the prophets, the Lord will avenge himself on them with tribulation (24.21-22); (d) the holy temple will be defiled and destroyed as spoken of by Daniel (24.15); (e) the children of Israel shall expect the coming of the Lord (24.30)—for note that the phrase “all the tribes of the earth” refers to the twelve tribes of Israel; and (f) the Lord shall gather together His elect (24.31).
The Disciples’ Second Question
Concerning the second coming (“What shall be the sign of thy coming?”), we need to distinguish three Greek words (1) parousia, (2) apokalupsis, and (3) epiphaneia.
The term used by the disciples in asking the Lord about His “coming” is the Greek word parousia which should be translated “presence”—it is used in the Scriptures 24 times. Besides the seven times wherein it applies to man (1 Cor. 16.17; 2 Cor. 7.6, 7; 10.10; Phil. 1.26, 2.12; and 2 Thess. 2.9), the remaining 17 occasions refer to the Lord (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 Peter 1.16; 3.4,12; and 1 John 2.28).
The word apokalupsis (meaning “uncovering” or “revelation”) appears in the Scriptures in the following places: 1 Peter 1.7,13; 4.13; 1 Corinthians 1.7; and 2 Thessalonians 1.7. “Revelation” is given to help people to understand.
The term epiphaneia (meaning “appearing”) is used in the Bible in: 1 Timothy 6.14; 2 Timothy 1.10, 4.1,8; Titus 2.13; and 2 Thessalonians 2.8 where this Greek term is translated as “manifestation” in English. The “appearing” is for the purpose of causing people to see.
The word “coming” in Matthew 24.3 is parousia (“presence”). Why does the Holy Spirit choose to use this particular term? Possibly because this matter of our Lord’s coming is a rather complicated event and the Greek term parousia carries within its meaning a very broad scope.
The parousia (or “presence”) of the Lord commences with the first rapture to the throne. “Be patient therefore, brethren, until the parousia of the Lord” (James 5.7). “Be ye also patient; establish your hearts: for the parousia of the Lord is at hand” (5.8). As we have noted earlier, all who have kept the word of the patience of Christ shall participate in the first rapture (Rev. 3.10).
Look further at 2 Peter 3.4, where the question raised is: “Where is the promise of his parousia?”
Then 1 Thessalonians speaks (1) of a standing before the Lord Jesus Christ at His parousia (2.19), (2) of the time of the parousia of the Lord with all His saints (3.13), (3) of how we shall all be caught up and meet the Lord in the air at His parousia (4.15-17), and (4) of having our spirit and soul and body preserved entire without blame at the parousia of our Lord Jesus Christ (5.23).
What are the things which transpire during the time of parousia? All who are Christ’s shall be resurrected (1 Cor. 15.23). The parousia of the Lord is where the believers will gather together with Him (2 Thess. 2.1). In His parousia, He will deal with the Antichrist (2 Thess. 2.8). The lawless one will also have his own parousia (2 Thess. 2.9). If we abide in Christ we may have boldness and not be ashamed before Him at His parousia (1 John 2.28).
We deduce from these Scripture passages that parousia includes the throne and the air. Time-wise, it begins with the first rapture and ends with the appearing of Christ and His saints on earth. Thus parousia actually stands between the church and the kingdom. It comprises (1) the first rapture to the throne, (2) tribulation and the Great Tribulation, (3) the Lord descending to the air, (4) the general rapture of believers to the air, and (5) the appearing of Christ with His saints on earth. Perhaps the following diagram and the explanatory text which follows can make it clearer.
During parousia there are three periods which coincide with three locations: (see large center circle above): At the beginning of parousia (1) the overcoming believers are raptured to the throne (Matt. 24.37, 40-41). After some time (2a) the Lord descends from heaven to the air (1 Thess. 4.15-17, 1 Cor. 15.23)—(please remember that the throne is presently in heaven—Rev. 4.1-2). Meanwhile (2b) the dead in Christ shall rise, and those believers who are alive and left on the earth from the previous rapture (to the throne) shall, together with the risen dead in Christ, be caught up to the air. There they shall experience parousia with the Lord. And finally, parousia ends (3) with the appearing of the Lord with His saints from the air to the earth. He will bring to nought the Antichrist by the exploded glory of His parousia (2 Thess. 2.8-9).
What should be the attitude of believers toward parousia? Wait patiently (James 5.7-8); have the heart established unblamable in holiness (1 Thess. 3.13); and have one’s spirit, soul, and body preserved entire without blame (1 Thess. 5.23).
What will happen to the believers in parousia? Each man’s work shall be judged (1 Thess. 2.19, 1 John 2.28, 1 Cor. 3.12, 15).
The type of parousia is seen in 2 Peter 1. 16,18.
Since parousia stands at the center of the entire body of truth concerning the end and the kingdom, it is essential to understand parousia thoroughly.
There are, as we have seen, two other words connected with parousia: (1) apokalupsis—that is to say, the Lord “reveals” himself by uncovering the veil around Him, and (2) epiphaneia—that after the curtain is raised you may see the Lord who has “appeared”.
Many people assume that the appearing of the Lord will have to wait until He comes to earth. But this is a wrong concept. For apokalupsis and epiphaneia are also related to the church. True, the Lord shall appear so as to be seen by the world; even so, He also appears to the church. For parousia includes both apokalupsis and epiphaneia. If we have the parousia (“presence”) of the Lord, we certainly have His apokalupsis (that is to say, He “reveals” himself to us) as well as His epiphaneia (that is, He is “seen” by us). As we wait for His parousia, we are also waiting for His apokalupsis and epiphaneia—to know and to see the Lord. We do not wait for His coming to earth. Though we do have the presence of the Lord today, this is spiritual and is by faith. We look forward to that day when we shall see Him face to face.
In the Greek text there is another word connected with the coming of the Lord which is worth noticing. That word is erchomai—which means “to come” and is therefore a verb. Now as we have seen, parousia is a noun and means “presence”—but since it is a matter of presence, it must involve at least two persons: for this reason, rapture is included in parousia. But in saying the Lord “comes” (erchomai), it does not include the rapture of the believers.
This word erchomai (or its variant) is used seven times in Matthew 24 and at least six times in Matthew 25 (24.5, 30, 39, 42, 43, 44, 46; 25.10, 11, 19, 31, 36, 39).
There is still another Greek word, proserchomai, which means “to come forward” (see Matt. 24.1; 25.20, 22, 24).
Also the word deute (the plural imperative for deuro), which means “come here” or “come hither” (see Matt. 25.34).
And the word heko, which means “to he present” or “to come upon” (see Matt. 24.14, 50).
All these terms show how accurately the Bible chooses its words.
The Disciples’ Third Question
Concerning the third question (“What shall be the sign . . . of the end of the world?”), two different Greek words are translated in the New Testament as the “world”: (1) kosmos—the organized world, pertaining to the material part; and (2) aion—age, which points to time. When the Scriptures speak of that which is “of the world” (e.g., John 17.14), it means a being trapped by the things of the systematized world; when the Bible says “according to this age” (Rom. 12.2 mg.), it denotes a being caught by the current fashion of the time.
The Greek word used for the “world” here in verse 3 is aion. Therefore, what the disciples ask here is: “What shall be the sign ... of the end of the age?” Now “the end of the age” is a specific term. It may also be called “the end” or “the consummation”—which refers particularly to the three and a half years comprising the Great Tribulation. This end of the age is the conclusion of the dispensation of Grace towards the Gentiles and the church. It begins with the rapture to the throne and terminates with the appearing of Christ and His saints from the air to the earth. Time-wise, “the end” coincides with parousia; but location-wise, they are widely different, for parousia is concerned with the things above while “the end” is concerned with the things on earth.
Let us again see when is to be the fulfillment of the first part of Matthew 24-25 (i.e., 24.4-31). Generally, there are two different interpretations: (1) that it was fulfilled in 70 A.D. when Titus destroyed Jerusalem, since verse 2 has already been totally fulfilled; or (2) that it is yet to be fulfilled because the subject of Matthew 24 is the Great Tribulation. Among those who hold the first view is C. I. Scofield, and among those who advocate the second is J. N. Darby.
Seven arguments can be brought against the first view: (a) Though there were people who claimed to be Christ, yet none of them performed any wonder (24.24)—(b) “The abomination of desolation” (an idol is to be put in the temple) has not been fulfilled: the first school argues that this was fulfilled when the Roman flag was raised in the holy place—but when this happened, no Jew could flee anymore; yet 24.16 reads, “then let them that are in Judea flee unto the mountains”—(c) The Lord orders the Jews, upon witnessing the idol placed in the temple, to flee, that is to say, to flee in a hurry; but no such need to hasten was evident at the time in 70 A.D.—(d) The destruction of Jerusalem will affect the whole world, yet during the time of Titus such an aftermath did not happen—(e) In those days there was also no disturbance in celestial phenomena (24.29)—(f) The Lord will appear after the destruction, yet He did not appear after the destruction of Jerusalem in 70 A.D.—(g) This part from 24.4-31 is parallel to what is found in Revelation 6. The book of Revelation was written in or about 96 A.D. and the historical event involving Titus occurred in 70 A.D. Had this first part been completely fulfilled at the time of Titus, why should this old event which happened some 26 years earlier be gone over again by John in his prophetic writing?
The destruction of the temple (besides that by the Babylonians which took place around 586 B.C.) is to occur two times more. “The people of the prince that shall come shall destroy the city and the sanctuary,” prophesied Daniel (9.26). Time-wise, this will come with the last of the sevens after the passing of 62 sevens. And the term “the end” is used repeatedly in Daniel 9 and Matthew 24 to show that this will be the second destruction (the first of these two having been that of Titus in 70 A.D.).
By comparing other Scripture passages, such as in Revelation, we will be able to understand more clearly this second destruction of the holy temple: “The court which is without the temple leave without, and measure it not; for it hath been given unto the nations: and the holy city shall they tread under foot forty and two months” (11.2).
By way of conclusion, then, we may say that in the first part of Matthew 24 and 25 (24.4-31), verses 4-6 of chapter 24 have already been fulfilled, verses 7-14 have not been entirely fulfilled since they are still in the process of being so, and verses 15-31 are yet to be fulfilled.
A Comparison of the Three Gospels
Mark 13 and Luke 21 also record the same general subject matter found here in Matthew 24 and 25, but there are differences from Matthew’s account. All three Gospels have the first question: yet in the answer recorded, Mark and Luke give more details than does Matthew. And they differ from Matthew in the second question, and are even reversed in their emphasis with respect to the third question. Let us now note these differences as they pertain to all three questions.
Concerning the first question, Mark and Luke, as was indicated, are more detailed in the reply than Matthew. They give all which Matthew presents except for the statement that “this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations” (Matt. 24.14). Note, too, that Matthew’s focus is more on the holy temple, whereas Luke has the holy city more in view (“But when ye see Jerusalem compassed with armies, then know that her desolation is at hand”—Luke 21.20): for the question in Luke is what shall be the sign for the destruction of the temple, the answer to which is given in terms of what will happen to Jerusalem. In Matthew, however, the parallel question involving a sign relates to the inquiry as to what shall be the sign of the end of the world.
Luke does not mention “false Christs” specifically, whereas both Mark and Matthew do mention them by that term (Matt. 24.23-24, Mark 13.21-22). This is probably due to the fact that Luke has already described them in general terms in 17.22-23.
The characteristic of Matthew is parousia which is covered by the disciples’ second question recorded (“What shall be the sign of thy parousia and of the end of the world?”). How well, indeed, do the disciples ask this question, for parousia and “the end” occur simultaneously. This shows that the disciples have already attained to a certain understanding. Since Mark and Luke lay no emphasis on parousia, they do not record certain parables in Jesus’ reply such as the days of Noah, the servants, the virgins, and the distribution of talents. These parables are very pertinent to the matter of parousia.
There is another point upon which all three Gospels do agree, which is, that all three speak to the church as well as to the Jews: Mark 13.5-27 is addressed to the Jews, 28-37 to the church; Luke 21.8-28 is addressed to the Jews, 29-36 to the church (notice that in both these Gospels, as in Matthew 24, the parable of the fig tree is spoken to the church).
With regard to the third question, that concerning the end, Mark and Luke seem to be in reverse of Matthew. For this question (“the end of the age”) is related to the Jews as well as to the church. Matthew 24.20 says, “Pray ye that your flight be not in the winter, neither on a sabbath”—and no doubt this is addressed to the Jews. Luke, though, says this: “But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pass, and to stand before the Son of man” (21.36). Such prayer and exhortation is moral in nature, and is therefore directed towards the church. And the same is true of Mark 13.33-37.
Furthermore, neither Mark nor Luke includes the promise of Noah because the question of parousia is not recorded as having been raised by the disciples in their accounts (though of course it is in Matthew). The “days of Noah” phrase is especially related to parousia—to rapture (cf. Matt. 24.37-39a with 39b ff.).
In the second part of Matthew 24, there are two signs: (a) the days of Noah—the sign of parousia; and (b) the fig tree—the sign of the end of this age.
Mark and Luke do not have the parable of the sheep and goats, for they deal with the imminent arrival of the end, not the end of this age itself. The above parable depicts the end itself.
The fig tree should not be interpreted literally for it is a parable. It points to the restoration of the Jewish nation. The words “her branch is now become tender, and putteth forth its leaves” (Matt. 24.32) describe life in the nation. Due to the oppression by Hitler, 120,000 Jews recently returned to Palestine.* And even the rain, which had not fallen for about 2,000 years, is now beginning to fall.
* Again, the reader should be aware that the author gave these studies in the early 1930’s.—Translator
Jesus’ End-Time Prophecy, Part One: Concerning the Jews, 24.4-31
v.4 The disciples have just asked about the destruction of the temple. This is a matter which deeply arrests their attention. In answering them, the Lord first warns them to be careful lest they be misled. For anyone studying prophecy, the preeminent safeguard which Jesus pronounces here is to “take heed that no man lead you astray”; yet how sad that many believers fall into errors because they do not pay attention to prophecy: “We have the word of prophecy . . . as unto a lamp shining in a dark place” (2 Peter 1.19). Not to be led astray exhibits that kind of spiritual discernment which will not take yea for nay, or nay for yea.
vv.5-6 By whom will they be in danger of being led astray? (1) By false Christs. In his Wars of the Jews, the renowned Jewish historian Josephus recorded how false Christs and false prophets deceived the Jews by promising them miraculous deliverance. These false Christs were able to deceive the Jews because they had refused to believe in the real Christ. (2) By wars and rumors of wars. After the death of Christ, rumors of wars did spread abroad like wildfire.
“See that ye be not troubled: . . . the end is not yet”—The disciples asked when the temple would be destroyed, and the Lord answers with two signs: false Christs and wars. But do not mistake these phenomena as signifying the end. When these two signs are fulfilled, it only means that the holy temple shall thence be destroyed. And hence, do not be troubled by such signs, since all these phenomena must indeed come to pass—but the end is still not yet.
vv.7-8 Verses 7-14 deal with things that are “the beginning” while verses 15-31 deal with things at the end of this age. Hence verses 7-8 depict the conditions of the world through the twenty centuries of world history since the time of Christ. After “famines” there will be “pestilences” (AV). As the end approaches, such events will become more prominent and be greatly increased. We can therefore say that the world is now in the beginning of the end, since these phenomena have indeed intensified.
During the [first] World War ten million people lost their lives, and the loss of property was beyond calculation. Since that time, the aggregate of those who have died in numberless smaller wars has surpassed the number of dead lost in the World War. Since that time, the world has not known a single day of peace or rest: five million people have starved to death in Russia; 80 million Chinese died of starvation after the great flood. At one time six million people died of pestilence within a twelve-week period in South America; and five million people died in India. In 1923 a great earthquake in Japan destroyed much of the area in the cities of Tokyo, Kobe and Osaka in a few hours; and the death toll took over 150,000 lives. In 1927 the great earthquake that occurred in Kansu province in China took two lives out of every thousand people. On the average, there are three or four earthquakes each day. From a spiritual standpoint, peace on earth is the wonder, whereas the phenomenon of war is nothing to be surprised at. Formerly there was more the occurrence of nation rising up against nation (international war), but now there is more the incidence of people rising up against their own people (civil war).
Matthew 24.7-8 appears quite similar to the events surrounding the seals cited in the book of Revelation. The white horse of the first seal in Revelation 6.2 probably points to a fake Christ (cf. Matt. 24.5). The red horse of the second seal (6.4) is the war spoken of in Matthew, for red is the color of blood, and a sword obviously takes away peace. And without a doubt the red horse is now on earth. The black horse of the third seal (6.5-6) denotes famine, for people who are starved usually exhibit a black color on the face (cf. Lam. 5.10). The “balance” mentioned in 6.5 would seem to indicate that food is so expensive that every single milligram counts. A “shilling” is a day’s wages (see Matt. 20.2). “A measure of wheat for a shilling” shows that what a man earns is not sufficient to support a family. “The oil and the wine” are luxuries, therefore they must not be wasted. The pale (or pale green) horse of the fourth seal (6.7-8) speaks of pestilence, since the faces of those who die of the plague usually look pale green. “Hades” is where the dead will go, hence it follows suit. Hades gathers up the dead through pestilence as a dustpan receives dust from the broom. The fifth seal has to do with the saints of God. The great earthquake of the sixth seal coincides with “earthquakes in divers places” spoken of in Matthew 24.7 (Revelation mentions an earthquake in five different places in the book, yet it actually occurs but three times, with the locale for all three being in the same vicinity—that of Jerusalem).
To sum up, there are altogether four plagues: war, famine, pestilence and earthquake. These four plagues are “the beginning of travail” (Matt. 24.8). She who travails in birth suffers pains and then experiences rejoicing. Before the Jews can experience the joy of the kingdom they must first pass through travail. Upon witnessing these various things, people may conclude that the end has come—not knowing, however, that they are but the beginning of travail. In Psalm 48.6 and 1 Thessalonians 5.3 the travail mentioned in both places refers to Gentile experience. When the world says “peace and safety” then travail suddenly comes upon them (1 Thess. 5.3).
Though these four plagues are travail, they are only the beginning of tribulation. The more severe tribulations are yet to come.
v.9 Here begins the real tribulation. Verses 9-13 form a small section which deals with persecution.
“You” here refers to the Jewish disciples. Recently such Jewish believers have been discovered in the northern part of Europe: they keep the commandments and the Sabbath, and also believe in the Lord Jesus as their Messiah. The “you” here are also the prophets mentioned in Matthew 23.34. These prophets and wise men will be persecuted, even killed (see James 5.6). Both Mark and Luke record this in greater detail. These Jews will be delivered up to synagogues and councils, but the Holy Spirit will guide them as to what to say and will speak through them. Mark 13, Luke 21 and Matthew 24 all speak of Jewish believers who are similar to the disciples sent “to the house of Israel” (see Matthew 10.6). But Luke 22.35-38 refers to the sending of the disciples to the Gentiles, for the dispensation of salvation had by that time already begun, and therefore those who were to go out now needed to take purse and wallet. Hence there is similarity between the prophecy here on the Mount of Olives and what is recorded in Matthew 10.5-6.
Then, too, let us compare: (1) Matthew 23.34 with Matthew 10.17-18; (2) Luke 21.14-15 with Matthew 10.19-20; (3) Matthew 24.9-10 and Luke 21.16-17 with Matthew 10.21-22; and (4) Matthew 24.13 with Matthew 10.22. The above all speak of the Jewish believers. The words “synagogues” and “councils” and so forth show a Jewish colour. Since “all the nations” denote the unbelieving Gentile world, the “you” must refer to Jewish believers. According to Isaiah 49.9-10 the Jews will in the future be very zealous for the Lord in preaching the gospel. At the opening of the fifth seal in Revelation when the souls who were slain ask for vengeance, they are comforted by the Lord in His bidding them to rest for a little time until the number of all who are slain be fulfilled. These brethren mentioned in Revelation 6.11 who will be slain are the Jewish believers spoken of here in Matthew 24.9.
v.10 “Stumble”—“deliver”—“hate”: These are words which describe the inevitable consequences of persecution (see also John 16.1-2, Matt. 10.36, Mark 13.12-13, and Luke 21.16).
v.11 “False prophets”—There are false prophets among the Jews (Hosea 9.7-17) as well as in the church (1 Tim. 4.1, 2 Tim. 3.13, 2 Peter 2.1,12 ). The purpose of these false prophets is to lead people astray.
v.12 The results of their enticement: (a) iniquity shall be multiplied, and (b) love shall wax cold. Such an environment creates the atmosphere for the coming of the Antichrist (see also Dan. 8.11-12,23,11.30-31; Is. 65.11-15, 66.3-4; 2 Thess. 2.11-12).
v.13 “Endureth to the end”—Always waiting, always looking for the Lord. The word “saved” here is different in meaning from a being saved in order to receive eternal life.
v.14 “This gospel of the kingdom” is a phrase used three times in Matthew: 4.23, 9.35, and here in 24.14. In the original the word “heaven” is not attached to it. And hence it is the gospel of the kingdom. Paul states in the Letter to the Galatians that there is only one gospel (Gal. 1.6-7).
Whatever description is attached to the term “gospel” here, the gospel is still one. Many think that “the gospel of the grace of God” mentioned in Acts 20.24 is different from the gospel of the kingdom. But this is not so. The gospel remains the same, though it is viewed from different perspectives and hence is called by different appellations. The gospel of the kingdom is the gospel which our Lord himself proclaimed while on earth. When the kingdom comes, the Lord shall reign. Its proclamation is accompanied by the healing of the sick and the casting out of demons as evidence. The gospel of grace stresses the question of sin and God’s way of redemption, whereas the gospel of the kingdom emphasizes the sovereignty of the Lord. This kind of gospel will be preached throughout the world before the end shall come. Those who preach this gospel of the kingdom will be Jews, not the church. For if it is the church that thus preaches, the wording here would be differently formulated as signifying a testimony “unto all sinners” and not as “unto all the nations” as is the case here in verse 14.
The Biblical proofs that the Jews shall be the ones who will bear such a testimony to the nations are as follows:
Isaiah 40.5-9 The term “all flesh” includes the Gentiles.
Isaiah 42.10 “Ye that go down to the sea, and all that is therein, the isles, and the inhabitants thereof”—These are the nations. Now the one who says this is Jacob (see 41.8, 42.1), who is also Israel.
Isaiah 44.8 Jacob shall indeed witness and testify: but what will Jacob testify? See the Psalms: 145.10-13; 96.3-4,10; and 68.9,11.
The purpose of preaching the gospel of the kingdom is to testify to the nations—for not necessarily will all the Gentiles repent and be saved. According to Revelation 3.10 the Great Tribulation is to come upon the entire world. Consequently, an opportunity is given to the world’s inhabitants to escape.
“Then shall the end come”—Verses 15-31 to follow relate the things at the end. Today we are yet in the situation described in verses 7 and 8 above. Before we see the end, we hear and observe its coming. How long the period is before the circumstances described in verse 15ff., nobody knows; yet we do know this—that the length of time covered by verses 13-31 will amount to three and a half years.
v.15 “The holy place” may mean the land of Judea, Jerusalem, the temple, or the holy of holies.
“The abomination of desolation” refers to an idol. In the future when Antichrist shall come, he will place his image in the temple. This will mark the beginning of the Great Tribulation (for notice the words “then” and “those days” in verses 16,19 and 21.) For the end of the Great Tribulation, see verses 29 and 30. Soon after the Tribulation is over the Lord shall appear. Thus the Tribulation commences with the placing of an idol in the temple and ends with the appearing of Christ on earth. How long is the Great Tribulation? Forty-two months (Rev. 11.2), or 1260 days (Rev. 11.3, 12.6), or a time and times and half a time which is three and a half years (Rev. 12.14). What Matthew speaks concerning the destruction of the holy temple is the same as that to which Revelation 11.2 refers as the treading under foot of the holy city. By reading Luke 21.20,23 and Matthew 24.15-21 together, we know that the holy city and the holy temple will be destroyed at the same time. So the end, which is the Great Tribulation, lasts for 42 months from the time of the placing of an idol in the temple to the moment of the appearing of the Lord.
PROPHECIES CONCERNING “THE END” AS FOUND IN THE OLD TESTAMENT:
“What do ye devise against Jehovah? he will make a full end; affliction shall not rise up the second time” (Nahum 1.9).
“Our end is near, our days are fulfilled; for our end is come” (Lam. 4.18b). The end is come, so flee.
“An end: the end is come upon the four corners of the land. Now is the end upon thee. . .” (Ez. 7.2b-3).
“. . . for the vision belongeth to the time of the end ... ; for it belongeth to the appointed time of the end” (Dan. 8.17,19).
“. . . the end shall be at the time appointed ... because it is yet for the time appointed.... And at the time of the end...” (Dan. 11.27,35,40 ).
“. . . seal the book, even to the time of the end . . . for the words are shut up and sealed till the time of the end. . . How long shall it be to the end of these wonders? . . . It shall be for a time, times, and a half; and when they have made an end of breaking in pieces the power of the holy people, all these things shall be finished” (Dan. 12.4,9,6,7).
“Abomination” is a Jewish saying for an idol (see Deut. 29.17;1 Kings 11.5-7; 2 Kings 23.13; Jer. 4.1, 13.27).
“Of desolation” has a double meaning: (1) If there is an idol, God will certainly bring in destruction. An idol causes destruction, therefore it is called an abomination of desolation. (2) Antichrist is also called “one that maketh desolate” (Dan. 9.27). Hence he is that abomination who works destruction. “Apollyon” (Rev. 9.11), which in Greek means Destroyer, is the Antichrist who is also the Destroyer.
As to how Antichrist makes desolate, the book of Daniel gives a detailed picture. See Daniel 11.30-31, where “the holy covenant” is none other than the Ten Commandments which God had covenanted with the children of Israel, and where the phrase “them that forsake the holy covenant” points to the rebellious Jews. “Upon the wings of abominations shall come one that maketh desolate” (Dan. 9.27) are words which mean that he who makes desolate shall come swiftly. “From the time that the continual burnt-offering shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days” (Dan. 12.11): this is a month more than the 1260 days of Revelation 11.3 This additional month may be the period that will be used for the judgment of the sheep and the goats after the Great Tribulation.
In the New Testament, 2 Thessalonians 2.3-4 mentions the revealing of the Antichrist, and verse 9 speaks of his working lying wonders. Revelation 13.1-6 and 11-15 describe two beasts, which represent the Antichrist and the false prophet. “Sea” (in Rev. 13.1) signifies the nations, while “earth” or “land” (in Rev. 13.11) signifies the Jews. After the resuscitation of the Antichrist, the false prophet will make for him an image and cause the people in the world to worship it. This is the image which will be placed in the holy temple. “Let him that readeth understand” (Matt. 24.15b): the Holy Spirit has this word inserted in this passage because this matter of the Antichrist having “the abomination of desolation . . . standing in the holy place” is most easily misunderstood and that therefore the study of Matthew 24 must be done by making comparison with Daniel and the other prophets.
Many maintain that Matthew 24.15 refers to the condition of the church, but this is impossible; for the Lord mentions Daniel here, and none of the Old Testament prophets ever prophesied about the church. Some suggest that the Lord is aiming here at the destruction of Jerusalem in 70 A.D., but this too is inaccurate since the prophecies of Daniel about the resurrection of the dead, the purifying of the holy temple, the knowing of the wise, and so forth were not fulfilled at that time.
Matthew 24.15-31 is not yet fulfilled. Though the narrative in Luke 21.20-28 seems quite similar to that which is described here, most of what is in Luke has already been fulfilled in the war of Titus. For let us see that the objectives of Luke and Matthew are not the same. Luke emphasizes the destruction of Jerusalem whereas Matthew stresses the destruction of the holy temple. What Daniel stresses is also the destruction of the holy temple, and consequently Matthew quotes from him. Luke lays no special emphasis on the things at the end; he merely cautions that these things are approaching; and hence what he records has mostly been fulfilled in Titus, though some elements are still left to be fulfilled in the future. Prophecies in the Bible often follow this principle, namely, that there is a partial fulfillment at the first, to be followed later on by a complete fulfillment. At the time of Titus, the believers fled only from Jerusalem to Pella.
“They shall fall by the edge of the sword” and “shall be led captive into all the nations” (Luke 21.24a) are things which have been fulfilled. “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (v.24b): down to our present day this has been the case, for even today* the land of Judea, including Jerusalem, is yet in the hand of the Gentiles.** Without a doubt Luke 21.25 still refers to some future time.
* Again it should be noted that the author gave these studies in the early 1930’s.—Translator
** Some students of prophecy are now suggesting that because Jerusalem came into the hands of the Jews (following the Six Days War in 1967), the “times of the Gentiles” has been fulfilled. This event may indeed have marked such a fulfillment.—Translator
Concerning the end, there are two explanations: (a) the Great Tribulation, and (b) the great trial. The former pertains to the Jews (see Dan. 12.1, Matt. 24.21—Daniel plainly speaks to the Jews); the latter to the Gentiles (see Rev. 3.10). The following diagram may be of help here:
So far as the Great Tribulation is concerned, the center is Jerusalem and the circumference is Judea. So far as the great trial is concerned, the center is Rome and the circumference is the world. The throne of the beast and his kingdom cited in Revelation 16.10 refers to revived Rome. During the period of the end, the Great Tribulation and the great trial run together. The centers are Jerusalem and the revived Roman Empire, and the respective circumferences are the nation of Judah and the whole world.
In studying Matthew 24 special attention needs to be paid to Matthew 23.38: “Behold, your house is left unto you desolate”: here the Lord openly declares His rejection of the Jews as a nation (individually, of course, they can still be received). So that Matthew 24 deals with the things concerning them, though not speaking directly to them. When the Lord delivers these prophecies to the disciples, the latter do not represent the Jewish nation but represent, in a double capacity: (1) the Jewish remnant who are faithful to the Messiah and who believe in the Lord Jesus as the Messiah; and (2) the church, for they are the pillars of the church. Verse 31, however, is the dividing line, since what follows that verse is related to the church.
Consider once more the questions asked by the disciples: (1) When shall these things be? (2) What shall be the sign of Jesus’ coming? and (3) What shall be the sign of the end of the world? What exactly are “the coming” and “the end” about which the disciples ask? Their understanding is quite different from ours. In their mind, they have no conception of the church. Even at the ascension of the Lord they were still asking this question: “Lord, dost thou at this time restore the kingdom of Israel?” (Acts 1.6) Then, too, after the descent of the Holy Spirit on Pentecost, these disciples were most reluctant to leave Jerusalem. At first Peter was not willing to go to the house of Cornelius; but even after he went, his brethren quarreled with him. Hence “the end” in their thinking constantly harked back to the concept of “the end” in the Old Testament sense: after the end, the Messiah will reign. So that the end to them is that age or period just prior to the kingdom. Though the disciples asked in ignorance, the Lord will not answer them wrongly because they have asked wrongly. Ignorance cannot and will not hinder our Lord from giving the right answer. The Olivet prophecy in Matthew 24 has therefore much to do with the church.
Let us now return to verse 15 of Matthew 24. We earlier learned that the period from the setting up of the image to the appearing of Christ will be three and a half years. Soon after the image is placed in the holy temple, the latter’s destruction will not be far away. The Destroyer will first defile the temple before he destroys it (see Ps. 74.3-7, Is. 64.10-11, Lam. 4.1, Dan. 8.11). Why will God allow the temple to be defiled and destroyed? Because the Jews have already defiled it (see Jer. 32.34, Ez. 8.5-15).
v.16 “Flee”—This is similar to the fleeing of the woman into the wilderness cited in Revelation 12.6. The dragon tries to swallow the woman, that is to say, Satan will persecute the Jews. Consequently, the woman must flee. “Water as a river” (Rev. 12.15) may mean armies, but the earth will open her mouth and swallow the armies. If the Jews will listen to the command in the prophecy and flee, they will be nourished for 1260 days. Fleeing is to their advantage.
v.17 “On the house-top”—A Jewish house has a flat top with stairs both inside and outside by which to reach it.
“Not go down to take out the things that are in his house”—which means that he is not to come down via the inside stairs nor to enter into his house and take things from it, but to flee by the outside stairs.
v.18 “In the field”—He who works in the field should flee quickly. He must not go back to his house “to take his cloak”: he ought not treasure material things because tribulation will swiftly come: if he delays, he will be hurt.
v.19 “Them that are with child and to them that give suck”—Woe to them, for fleeing is inconvenient and highly unsuitable to such ones, for they cannot flee quickly.
v.20 “Winter”—People can neither flee speedily nor spend the night in the open. The temperature on the mountains is much cooler than that in the plains. And there is no food or water.
“Sabbath”—This word proves beyond doubt that verses 4-31 are related to the Jews. On the sabbath, the Jews are not permitted to walk more than 4854 feet (see Acts 1.12).
v.21 “Great tribulation”—Such a great tribulation is definitely coming, but through grace and prayer it has been delayed (see Ex. 32.30-34; see also Is. 6.7, Deut. 4.30-31, Jer. 30.6-7, Dan. 12.1; and also Rev. 12 where it is told that Michael chases away the dragon). God’s disciplinary whip may be slowed down, but remember, it is neither canceled nor locked up. It may fall suddenly at any moment. The case of Nebuchadnezzar should serve as a good example of this.
v.22 Other passages which record the Great Tribulation to come are Isaiah 13.9-11 and 26.14,21. How terrible those days must be! The Lord will consequently shorten the days to only three and a half years, for otherwise no flesh would be able to stand it.
vv.23-24 The purpose of these verses is to show that the parousia of the Lord is not secretive towards the Jews, rather is it to be an open affair. He will not manifest himself only after being on the earth for some time. No, the Lord shall come in the clouds and appear on the earth. Hence this section serves as a warning to the Jews lest they be deceived by the Antichrist. The Lord’s coming will be neither “here” nor “there”—but it will quite clearly come out of heaven. Christian believers have no such problem, but the Jews do. Because they have rejected Jesus, they are still waiting for a Messiah who will dwell in their midst. Here or there means anywhere. Yet Christ shall come from heaven as lightning comes forth (see v.27). Therefore, all who claim to be Christs manifested on earth are false Christs.
False Christs and false prophets are in plural number, thus indicating that there shall be more than one. Great signs and wonders will be performed during the three and a half years. And why? For the simple reason that the dragon will give his power to the first and the second beasts. Both 2 Thessalonians 2 and Revelation 13 record the wonders performed by these big three. Such wonders are not mere tricks or magic; nevertheless, the intention behind these wonders will be to cause people to believe in lies. They are the very opposite of the wonders of the Lord, which aim at leading people to believe the truth. The more we observe how evil spirits work wonders even in our own day, the more we are convinced that the lies of Satan are very real. Christians who live in the end time need to be especially careful. We receive the truth not because of seeing wonders, but because of trusting in the word of God. Take note that wonders will be greatly increased in the last days.
“So as to lead astray, if possible, even the elect”—The elect point to the Jews (Is. 45.4, 65.9; Deut. 7.6), though so far as the applicability of this verse’s teaching goes, we Christians are not completely excluded. We also have the possibility of being deceived. He who thinks he stands should take heed lest he fall.
v.25 “Behold, I have told you beforehand”—How precious are these words, because the Lord foretells to us the things at the end. Is it not great to know future things? We may thus escape the unexpected. Unfortunately, saints fail to treasure these words. Whenever the Scriptures use the term “Behold” it suggests that something important will follow. Accordingly, we know the significance here of this Olivet prophecy. The word of prophecy, we are told, is likened to a lamp shining in a dark place (2 Peter 1.19). Neglecting it, one may easily fall into darkness. Many nowadays look upon society, nation, or the world with great expectation and hope. How misplaced is such hope. And this is because they lack the shining lamp. The Lord has told us beforehand. If we suffer at the end, we ourselves will be held responsible.
v.26 False Christs (and false prophets) have already been mentioned or alluded to several times (see verses 5,11,23,24). Here they are again alluded to in order to show how serious the situation is. “The wilderness” speaks of any place that is separated from the general intercourse with the world. While John the Baptist was in the wilderness he was asked if he were the Christ. “Inner chambers” denote a secret place, that which is not open to the public. Human psychology is such that it attaches great power and attraction to anything secretive. Yet the moment something becomes open, it loses its power. Did not the Corinthian believers, for example, despise Paul, saying that “his bodily presence is weak, and his speech of no account” (2 Cor. 10.10)?
v.27 “Lightning” flashes in the sky and everybody sees it, whereas by contrast “the wilderness” is hidden from many eyes. The Lord’s appearing is absolutely open. He shall come in the cloud. If anyone suggests that the Lord will come to the earth stealthily, do not believe him. Nevertheless, the first rapture does happen secretly, and the Lord’s coming from the throne to the air is also in secret. Just as the lightning is first hidden in the clouds until the time of its flashing in the sky, so Christ will hide himself in the cloud until the right moment for His appearing (see Rev. 1.7, Acts 1.11). According to the record of the book of Acts, at His ascension the Lord was first taken up without any cloud, and only then was He received by a cloud. Even so shall be His coming again, except the order will at that time be reversed. First, He will be hidden by the cloud (which will include the rapture), and next will He appear publicly (by that time all the saints will have been raptured before His appearing). So that what we are waiting for in parousia is not the coming but the going.
v.28 “Carcase” and “eagles”—The word “carcase” is commonly interpreted as representing “Christ” and the term “eagles” as symbolizing Christians. According to this interpretation, this has reference to the breaking of bread, in that after the death of Christ the Christians eat His flesh. But such interpretation is not only untrustworthy, it is also absurd; it even borders on blasphemy. For the Scriptures speak of the life of the Lord as well as the death of the Lord. The One in whom we believe is the Lord who was dead and has been resurrected: for “if Christ hath not been raised,” says Paul, “then is our preaching vain, your faith also is vain” (1 Cor. 15.14). Furthermore, a “carcase” (or corpse) decays and stinks (see John 11.39). Thus this word cannot point to Christ.
How, then, should this word be explained? (a) A corpse plus life equals a living person; a living person minus life equals a corpse—so that “carcase” here represents that which has no life, which in other words stands for all who are in Adam (see 1 Cor. 15.22). Believers are no longer in Adam; having received new life, they cannot be called by this term “carcase”: instead, they are called the body of Christ. When they break the bread, they are not dividing up the Lord’s corpse; for the Lord says, “This is my body” (and where there is life, such is not a corpse). (b) A corpse stinks as it decays (John 11.39 mg.; 1 Cor. 15.50,53 ). That is why a man is buried after he dies (see Gen. 23.4). Hence “carcase” here also signifies the decay of those dead in Adam.
The word “eagles” has several applications in the Bible: (a) The people of God. See Isaiah 40.31 and Deuteronomy 32.11. These two passages lay stress on the flying of the eagles. (b) In Leviticus, an eagle is classified as an abomination among the birds (11.13), for it devours dead flesh (see Rev. 19.17-18, 21b). The devouring of corpses by eagles (“all the birds that fly in mid heaven”) as told in Revelation signifies God’s judgment; so too is it here in Matthew. Wherever the corruption of the dead in Adam is, there also is the judgment of God. (Both the words “eagles” and “carcase” are interpreted spiritually here because the word “lightning” in the preceding verse is used in parabolic fashion too).
v.29 The words “immediately after” are most important in fixing the time. The sun and the moon and the stars should be taken literally. Some try to explain them symbolically as kings, princes and chief captains being shaken; but such an interpretation is unacceptable; because were this the case, the sun and moon and stars would have had to have been shaken before the appearing of the Lord.
The distress mentioned here in Matthew 24.29 is the same as that spoken of in Revelation 6.12-13—except that the time is different. In Revelation we notice that all seven seals (of which these celestial phenomena are the consequences of the sixth seal) are broken at the beginning of the Tribulation, with the seals then followed by further and greater trials in the trumpets and bowls; but here these same celestial things occur after the Tribulation: “But immediately after the tribulation of those days”; hence at the beginning of the Great Tribulation there is a change in these celestial bodies, and likewise at the end of the Tribulation there is still another celestial catastrophe. What we find stated in Joel 2.31 is the same as the sixth seal in Revelation 6, for Joel plainly mentions that these things will occur “before the great and terrible day of Jehovah cometh” (2.31b). Matthew, though, clearly states that such phenomena will take place “immediately after the tribulation of those days” (24.29). These changes in celestial bodies must therefore happen twice.
v.30 “Then” is the time after what is described in verse 29 has happened. We do not know what will be this sign of the Son of man. The familiar views are: (a) the Lord himself—but this is unacceptable since the Lord declares explicitly “the sign of the Son of man” and not the Son of man himself; and (b) the cross—with this being based on the sign of Jonah which the Lord gave to the scribes and the Pharisees as noted in Matthew 12. Although this is a definite possibility, we do not have a full conviction that it is so. Consequently, we will reserve our judgment on this view. One thing we do know, however, is that this sign must be something supernatural and mysterious.
“In heaven”—Since the sign appears in heaven, all the tribes of the earth shall see it. “All the tribes of the earth” refers to the twelve tribes of Israel. They shall mourn and weep (see Zech. 12.10-14).
“With power and great glory”—At His first coming, the Lord manifested both great authority (in that He cast out demons and healed the sick) and glory. At His second coming, He will manifest power and glory. At His first coming, people marveled at His teaching and authority (Matt. 7.28). The Pharisees questioned Him as to the source of His authority (Matt. 21.23). A centurion believed in His authority (Matt. 8.8-9). But at His second coming, He will not only manifest authority but also power. He will not ride on a colt (as the Prince of Peace) but will ride instead on a white horse. Power is used in executing the judgment of God. In the future Satan will greatly increase his lawless works; so the Lord will destroy him with power. The difference between power and authority may be illustrated by the driving of a car (power) in contrast to the directing given by a policeman (authority). At His first coming our Lord healed the sick, cast out demons, and calmed the storm—all these being demonstrations of authority. Even when He overturned tables and drove out sheep and oxen with a scourge of cords, He did not use the whip on men. Only at His second coming will He exercise such power.
v.31 This verse is the fulfillment of Matthew 23.39: “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord”—After the Great Tribulation, the Lord will “gather together His elect”: the “elect” or “chosen” are the Jews who are scattered among the nations. “From the four winds, from one end of heaven to the other”—This does not denote rapture, for here it is the idea of erchomai, not parousia. Here is a gathering together (see Deut. 30.3-5). After the destruction of Jerusalem, the Jews were either killed or captured. They were scattered to the nations. Now, the Lord begins to call them back (see Is. 43.5-7). They shall return from the east, the west, the north, and the south. Some shall even come from the land of Sinim (Is. 49.9-13). Now Sinim means China, and in Hunan province there is a large number of Jews, who, incidentally, take the family name of Tsan. See also Isaiah 49.22-26, 51.11, 56.8, 60.4, 62.10-12, 27.13; Ezekiel 34.13, 37.21, 28.25. “From the four winds”—Wind is moving all the time: the Jews have no settled place in which to live but wander all over the world.
The gathering spoken of here is not the rapture of the church, because (1) parousia has already passed, and rapture is within the scope of parousia; (2) this is a gathering together, and hence it has no connection with parousia; (3) if it were indeed parousia it would be totally foreign to the meaning of the preceding passage; (4) by it pointing to the Jews it agrees with Matthew 23.37; (5) at the trump of God, the Lord would come to the air; and (6) the context proves to be concerning the Jews.
Jesus’ End-Time Prophecy, Part Two: Concerning the Church 24.32-25.30
A. LESSONS FROM THE FIG TREE AND THE DAYS OF NOAH, 24.32-42
v.32 The word “now” marks the beginning of the second part. Since the Lord gives this part of His prophecy on the Mount of Olives—a place where there are many fig trees —He quite naturally could use the fig tree as an illustration. “When her branch is now become tender”—This speaks of the return of life. “And putteth forth its leaves”—This means the manifestation of life. The fig tree represents the Jews (Jer. 24.2,5,8). Earlier the Lord had cursed the fig tree which possessed only leaves but had no fruit. In reality the curse was upon the Jews who possessed the outward rituals but had no reality. “Summer” is the season of growth as winter is the season of withering and death. In the summer, life shows its greatest vigor, the air is warm, and the days are bright. It is a golden season, and therefore it stands for the kingdom. The Jews today are in the winter time. Winter points to tribulation, particularly the Great Tribulation. Spring speaks of rapture (see S.S. 2.10-14); summer speaks of the kingdom (see Luke 21.30-31). In Luke 21.29-30 we have the words “and all the trees”—which phrase represents the nations (see Daniel 4.10-17 and Judges 9.8-15). When “all the trees ... now shoot forth” (Luke 21.29-30), this is a signifying that nationalism will have been greatly developed among many peoples and nations.
v.33 Let us understand that the preceding verses 4-31 form a part and are not a break with what follows; and hence the thoughts in the earlier part are continuous into the next. The major difference between 24.4-31 and 24.32-25.46 lies in this: that the one part speaks about the Jews while the other part speaks about the church.
“All these things”—Such words should be connected with 23.36 (“All these things shall come upon this generation”), with 24.6 (“these things”), and with 24.8 (“all these things”). “All these things” have reference to the beginning of tribulation, as reflected in such things as false Christs, wars, famines, pestilences, earthquakes, and so forth.
“He is nigh”—“It is nigh” (mg.) is the more accurate rendering of this phrase in the Greek text. The “it” points to the kingdom. The kingdom is near, “even at the doors”: this agrees with Luke—“Even so ye also, when ye see these things coming to pass, know ye that the kingdom of God is nigh” (21.31).
v.34 “This generation”—The Greek text is genea, not aion. The Chinese deem 30 years to be a generation; the West reckons 40 years as such. Neither calculation is applicable here, for had it been either case, all these things would have had to have been fulfilled in the lifetime of those living at the time of Matthew and thus all would have become past history. On the basis of such an interpretation (that is, that the meaning of “generation” is in terms of a given period of years) the historians maintain that Matthew 24 is already past: they argue that Titus destroyed Jerusalem exactly 40 years after the Lord had spoken these words recorded here in verse 34 and that therefore the word “generation” is here used in its most general sense.
Some try to avoid the problem by changing “generation” into “race”—the race of the Jewish people. But this is unlikely because (1) Matthew 1.17 says, “So all the generations from Abraham unto David are fourteen generations”; (2) we must not alter a word simply because of a difficulty, and (3) had this word been “race” in its translation, then such an explanation would mean that the Jewish race has the possibility of being destroyed since the Lord in fact declares that “this generation shall not pass away till all these things be accomplished” (v.34).
How, then, should genea be explained? We should try to find the clue from the Old Testament:
“Thou wilt keep them, O Jehovah, thou wilt preserve them from this generation for ever” (Ps. 12.7). This is a generation not in terms of a physical, but a moral, relationship.
“They are a perverse and crooked generation” (Deut. 32.5). The genea (Hebrew, dor) here is not 30 or 40 years or even a lifetime. As long as perversity and crookedness last, just so is the duration of that generation.
“For they are a very perverse generation, children in whom is no faithfulness” (Dent. 32.20). The generation continues as long as unfaithfulness persists.
“There is a generation that curse their father, and bless not their mother. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness. There is a generation, oh how lofty are their eyes! And their eyelids are lifted up. There is a generation whose teeth are as swords, and their jaw teeth as knives, to devour the poor from off the earth, and the needy from among men” (Prov. 30.11-14). Obviously, such a generation is not limited to a few decades or a lifetime; rather, it points to a period marked by certain immoral characteristics.
We may receive further light from the Gospel of Matthew itself: