commentary Matthew 24

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1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

     In this chapter, Jesus prophesies the destruction of Jerusalem and His Second Coming at the end of the world. Consistent to his style, Matthew compiles Jesus’ prophecies on these topics into one passage. In the gospel of Luke meanwhile, the same content is spread over three separate occasions. See note on Mat 8:1.

     Commentators in general have followed three paths to interpret this chapter, each based on their idea of when these prophecies will be (or was) fulfilled. Pre-millennialists believe most will take place in the future, after that the church has been raptured from the earth (Ironside says between verses 8-9). Preterists believe that virtually all of Jesus’ words in this chapter were fulfilled just 40 years later at the fall of Jerusalem in A.D. 70. Their idea is based on a narrow time-constrained meaning to verse 34, This generation shall not pass, till all these things be fulfilled. Historicists (like me) believe the prophecy touches on multiple events in church history, including the destruction of Jerusalem, the evangelism of the Christian church, the persecution and tribulation the churches will experience in the world, and the Second Coming of Christ in judgment at the end.

     Some of the old Historicist commentators however, side with the Preterists in trying to make all of the events in this chapter take place before the destruction of Jerusalem. This proposition is deeply troubled, for it must inevitably contradict Jesus’ apparent purpose and message for giving this prophecy. Furthermore, trying to fit the details of this prophecy into that meager time window is an impossibility. They make their stand on the broad assertion that Christ is speaking in figurative language, but that explanation is quickly shown to be fatally flawed, for under no circumstance may the specifics of a passage be construed to express a meaning that is different from the general passage. I have no doubt that Jesus spoke in figurative/spiritual terms in this chapter, yet correctly employed and understood, figurative language helps to better describe the overall topic. It will not contradict the topic, overturn it, or be made to apply to an entirely different subject. Nevertheless, commentators Barnes, Gill and Clarke displace the overall intention of the passage by simply saying that Jesus was speaking figuratively. And then Clarke has the audacity to write at the close of his commentary, “The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity…” What, the stars fell from heaven at the destruction of Jerusalem? The sign of the Son of man appeared in the clouds of heaven? The angels came and gathered the elect from the four winds of heaven? Let us return to the solid ground of honesty!

     Barnes, meanwhile, writes on verse 29: “The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; Isa 60:19; Isa 60:20; Ezek 32:7; Joel 3:15.”

There are at least three fatal problems with Barnes’ assertion here. First, his conclusion does not agree with the verses he cites – none of those OT Scriptures describe the stars falling from the heavens. Second, many of his cited examples are actually end-of-the-world descriptions (often hidden in the text), a fact that supports OUR position that this chapter also contains prophecy of the end. Third, he misses the real question here – what event is being described? We must enter into the narration to grasp the intention, then the details can be beneficially studied. 

    Crucially, these same commentators typically will understand other prophecies as end-time passages even though they contain the very same details found in this chapter (see especially v29-31). Their initial confusion seems to be the result of poorly understanding verse 34. See my note in loco.

2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.

     The disciples prompted this prophetic discourse by calling Christ’s attention to the beautiful structures of Herod’s temple (Luke 21:5), the pride and joy of the Jews (see note on John 2:21). Josephus claims that Herod built the temple of huge, white stones 25 cubits in length, 8 cubits high and 12 cubits in width (Antiquities Ch11). Although he probably exaggerated their size, they must have been immensely heavy. To hear Jesus predict that this beautiful temple would lay in ruins must have been a great surprise and disappointment. The disciples probably thought this would take place at the end of the world.

     Perhaps there is a subtle connection with the stones of the Judaic temple being thrown down and the Stone which the builders rejected (Mat 21:42) crushing to powder those upon which it falls (Mat 21:44). The first covenant and its physical temple would be replaced with a second covenant and a spiritual temple.

       Some critics have been distracted into forcing a strict fulfillment of Jesus’ statement that not one stone would be left upon another. They are disturbed that, while Jerusalem was completely destroyed by the Romans about 40 years later, enough was left to justify rebuilding the city. In fact, it was destroyed and rebuilt several times during the subsequent millennium. The Temple however, was burned and then torn apart as looters searched for gold during the first destruction in 70 A.D. It was never rebuilt. Then, in the seventh century A.D., the Muslims conquered Jerusalem and built a huge shrine to Muhammad called, “The Dome of the Rock” upon the very site that the Temple once stood. That shrine remains to this day as the third most holy site in Islam.

     Not one stone remains of the Jewish temple, but according to Luke 19:41-44, Jesus was referring to the entire city of Jerusalem when He said, They shall not leave in thee one stone upon another. And yet, the original Western Wall of the city is still standing today, if only as a monument to what was once the capital of Judaism. I believe this illustrates an important point concerning the prophecies of the Bible, which is that we should not force details of prophetic language into narrow fulfillments that either run counter or go beyond the clear intention of the prophecy. Jesus foretold the utter destruction of Jerusalem, and that was certainly fulfilled. Here is Josephus’ description: “Caesar gave orders that they should now demolish the whole city and temple, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited.”

     In the 4th century, a Roman emperor named Julian the Apostate attempted to rebuild the Temple in order to disprove Jesus’ prophecy, but his workers were forced to stop due to “balls of fire” erupting at its foundations (see Ammianus Marcellinus). The erection of the Dome of the Rock on the temple site has effectively made future attempts at rebuilding the Temple an impossibility.

     Even more devastating than her physical destruction was Jerusalem’s religious demolition. The rule of the scribes and Pharisees ended, and the Aaronic priesthood abruptly vanished along with the genealogies upon which it was strictly based. Animal sacrifices, temple worship and feast-day gatherings came to an end, as the Old Covenant effectively “passed away” (Heb 8:13). While Judaism still exists as a confessed religion, it barely resembles the original. With no temple, no priesthood and no sacrifices, it is simply a tradition based on ancient Jewish history rather than following Jehovah. This the Jews themselves readily acknowledge. Given the striking end of the Old Covenant by the New, which was so clearly described and foretold in the Scriptures, it is mystifying that some Christians are expecting God to renew the Old Covenant with the Jews! According to the New Covenant Scriptures, that Old Covenant was incomplete, imperfect and powerless to forgive sins (Heb 9:9-14), why would He re-institute something that has been superseded by a new and living way?

3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

     At this time, the disciples could not understand Jesus’ prophecy of the Temple’s destruction, nor His later explanation on Mount Olivet, for they were unaware of many important details still to come. They did not know that He would be dead and buried in just a few days, nor had they yet comprehended that the Kingdom of the Messiah would not be a physical Jewish reign but a spiritual one. They did not know of the monumental coming of the Holy Spirit, nor of the earth-changing events which would bring the Gentiles into the chosen people of God. How could they understand Jesus’ second coming, when He had not yet “come” into His Kingdom? Like the rest of Judaism, the disciples thought the Messiah would unify the Jewish people and they would drive the Romans out of Israel (Act 1:6). Then He would raise up again the physical throne of David in Jerusalem and would rule in honor and righteousness as chief among the nations of the world.

     Thus, when the disciples asked Jesus, What shall be the sign of Thy coming, they were probably pondering how they would know He was ready to take the throne of the Kingdom (Dan 2:44). After all, the message of John, Jesus and the disciples for several years now was: The Kingdom of heaven is at hand (Mat 4:17; 10:7). They had just heard Jesus say that Jerusalem would not see Him again until it recognized Him as the Messiah (Mat 23:39). They naturally thought His coming was imminent, and they were right; His initial coming into the Kingdom was at the doors.

     When shall these things be? and what shall be the sign of Thy coming, and of the end of the world? The disciples had associated Jesus’ prediction of the destruction of Jerusalem (v2) to the end of the world. Jesus’ coming however, they knew to be very near. They had heard Him say, Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in His Kingdom (Mat 16:28). At this juncture, they were probably only vaguely aware of the Second Coming, and so could not think that the destruction of Jerusalem connected with the First Coming (Mat 10:23; Mal 3:1), not to the end of the world. In this chapter, these two topics are sufficiently inter-tangled that separating them is not easy. This mixed-prophecy characteristic is like the OT prophetic books, whose Messianic prophesies are so woven into contemporary themes that they were misunderstood or misapplied by most Jews when they began to be fulfilled during the time of Christ.

     While the disciples might have asked with flawed ideas, Jesus wisely answered with an eye to the future, when they would be able to better understand.  And so He spoke of the Kingdom’s beginning and its expansion into the nations of the world; He spoke of the destruction of Jerusalem and of many persecution and trials the churches would face; He spoke of the many grave dangers of temptations and deception the churches of Christ would face; and He spoke of the end of the world and the Great Judgment. However, He did not explicitly correct the disciples’ wrong ideas, and one reason was to shroud that final day in secrecy. The constantly imminent return of Christ has motivated Christians through the ages, in both world evangelism and personal commitment. The disciples acquired fuller knowledge of the Kingdom soon after Jesus’ ascension, for Stephen was heard to say that Jesus of Nazareth will destroy this place (Acts 6:14). The Greek word for destroy is translated thrown down in v2.

        In the outline below, I attempt to divide the prophecies of this chapter into their respective eras: 1) Jesus’ first coming and the destruction of Jerusalem, and 2) Jesus’ second coming at the end of the world. Some details are repeated in both sections, being common to both eras (like the warning of false prophets).

     Comparing the parallel accounts is extremely beneficial, although Mark’s account is virtually identical. Luke however, gives the interpretation of the abomination of desolation (Mat 24:15), saying it is Jerusalem compassed with armies (compare Luke 21:20-21 with Mat 24:15-16 and Mark 13:14). It is significant that John contains very little of this prophecy, for that Gospel was written after the destruction of Jerusalem. John does speak of Jesus’ return (John 14:2-3) and applies similar concepts (compare Mat 24:4-14 with John 15:18-21; John 16:1-4). Luke has several other valuable interpretational points, for while his account of the Olivet Discourse is shorter (Luke 21:8-36), he recorded details spoken on two different occasions (Luke 17:20-37; Luke 23:27-31). These help determine which parts of Matthew apply to the destruction of Jerusalem and which parts apply to the end of the world. For instance, Luke 17:20-37 follows the Pharisees’ question about the coming of the Kingdom of God. Much of that passage is comparable to Matthew ch24, yet there is no mention of the fall of Jerusalem. Instead, it describes the initial establishment of the Kingdom of God (which cometh not with observation) and then warns of the suddenness of Christ’s return. On the other hand, Luke 23:27-31 speaks specifically of the fall of Jerusalem.

     The end of the world. Preterists take the NASB/NIV translation, the end of the age, and say that Jesus was referring to the end of the Jewish age in AD 70 rather than the physical end of the world. The identical Greek expression is found in two parables illustrating the horrors of hell (Mat 13:40-43; 13:49-50), yet Preterists explain away these and all Scriptures foretelling the end of the world, even extremely powerful passages like 2Pet 3:10-12, by contending that this earth will never end. And furthermore, the end of the world was the disciples’ term. By all appearances, Jesus’ answer does include a description of the end of the physical world.

4 And Jesus answered and said unto them, Take heed that no man deceive you.

     In the first section (v4-14), Jesus prophetically describes the coming of the Kingdom and its development on earth, from His ascension into heaven until His return at the end of the world. Note the frequent use of the word many, which implies a considerable period of time: many shall be deceived; nation shall rise against nation and kingdom against kingdom. There will be famines, pestilences, and earthquakes in numerous places. Many false prophets will arise, many shall be offended, the love of many shall wax cold. Be not troubled by these things, for the end is not yet, they are only the beginning of sorrows. Jesus’ words correctly anticipate the centuries of time the Kingdom has endured on the earth. Read also the parable of the talents in Mat 25:19.

     Take heed that no man deceive you (see 2Thes 2:3). The disciples had asked Him for a sign of His coming, but Jesus did not give one. He says that there will be wars, earthquakes, famines and other calamities, but do not think these are signs that the end of the world is near! In great detail, Jesus foretells two important events: the destruction of Jerusalem and the end of the world. The first can be avoided, and He gives the sign (or event) which will serve as the warning to flee (Mat 24:15; Luke 21:20. But the end of the world comes suddenly and without warning (Mat 24:26), in a time of relative peace and safety while people are living normally (Mat 24:37-39). There is no event or sign to warn of His appearing in the clouds of heaven, we only know that He will come in great power and glory (Mat 24:30).

5 For many shall come in my name, saying, I am Christ; and shall deceive many.

     The NT Scriptures are filled with warnings of great deception and of seducers which shall wax worse and worse as the end approaches (Eph 4:14; 2Thes 2:3, 2Tim 3:13). After Jesus’ death, several men proclaimed themselves to be the Messiah among the Jews, and even in churches of the Gentiles many charlatans and wicked men have led their flocks far astray (Eph 5:6; 2Thes 2:2; 1John 4:1). On several occasions during the siege of Jerusalem men rose up and proclaimed themselves to be the Messiah, which is probably why this warning is repeated in the section describing the destruction of Jerusalem (Mat 24:23-24).

     Here however, the warning is directed to those within the churches of Christ, for these false prophets shall come in My name. Most do not openly proclaim to be Christ, but their new doctrines, if true, could only be from Christ. Joseph Smith taught many things that supersede or are contrary to the New Testament. And the Catholic Pope has declared himself to be the vicar of Christ on earth, with the power to dispense with the very words of Christ. Many, many more could be added to this list of false prophets. Even in the days of the apostle John it was the last time, and antichrists were rising everywhere (1John 2:18). How much more that is true today.

6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows.

     Wars and upheavals are frequently cited to be signs of the end of the world, yet Jesus specifies that these should not trouble us, that these are not signs of the end of the world. Rather, the real sign of the end times is that life will be normal, men will be eating and drinking, marrying, working and living in relative safety (Mat 24:38-40; 1Thes 5:2-3).

     Luke adds that fearful sights and great signs shall there be from heaven (Luke 21:9-11). These too have been taken as signs of the end. Hardly a year passes by that we do not hear of some unexplained sight in the heavens or on the earth. Just in the past few months I can remember a few: weird lights moving in the Norwegian sky, a huge sinkhole suddenly opening up in the center of a Mexican city, a massive ball of fire falling from the night sky, strange radar blips moving and turning at impossible speeds. These are not signs that the end is near! They have been happening ever since Jesus spoke these words, from comets and shooting stars to earthquakes and disappearing lakes. Natural (yet strange and unusual) phenomena have troubled many ever since Man has walked this earth. But the end is not yet; it is not linked to or announced by signs. Rather, that day will come like a thief in the night, at a time that it is least expected.

     The beginning of sorrows. The Greek word is used to describe the initial pains of childbirth. The phrase implies that worse pains are yet to come, before the Joy of the birth is finally realized.

9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another.

     According to our outline (v4), this section describes the Kingdom on earth, so we are not surprised to find several similarities in Jesus’ evangelistic commission to His disciples in chapter 10 (see esp. Mat 10:17-22). While pre-millennial commentators will disagree, I think it sufficiently clear that these verses do not refer to Jews, but to followers of Christ: they are hated for My name’s sake. The parallel accounts bear this out even more surely (Mark 13:9; Luke 21:12-13). The fulfillment began early in Christianity and has been the long testimony of Kingdom saints down to the present day. The very name of Christ is controversial, and is hated in many lands and people.

     In these verses, the same Greek word is translated deliver you up, and betray. See also Mat 10:17; 20:19; Luke 21:16. Dangers within and without will accompany the churches of Christ wherever they are established. False prophets and betrayal speak of dangers from within (2Pet 2:1; 1John 2:18-19).

     When a Christian is offended in some way, he is faced with a decision: to forgive, or to hate. Some say that they have forgiven, but their life says otherwise (see notes Mat 18:7-8). It is possible that being offended here refers to falling away from the faith, for so the word is used in Mat 13:21. These people often become bitter enemies of the Gospel they once confessed, and actively work against it by word and deed.

11 And many false prophets shall rise, and shall deceive many.

     All through the Age of Grace, the Devil has tried again and again to deceive the people of God with false teachers, false religions and false Christians. The book of Revelation describes Satan’s plan under the symbolism of the Beast and the False Prophet. The Beast attacks the churches directly, with physical oppression, persecution, wickedness and evil. The False Prophet comes more subtly, under the guise of religion; it looks like a lamb (Rev 13:11-13). Deception, lying, iniquity and hypocrisy will grow exponentially as the last day approaches, and I believe we are seeing that happening even now (see 1Tim 4:1-2, 2Tim 3:1; 3:13; John 2:18). Jesus and the Apostles warn again and again of the dangers of being deceived (see Mat 7:15-23).

12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved.

     “Many will fall away on account of sin, but he that remains faithful to the end will be saved.” This warning is true for individual Christians, churches and denominations down through history, but it could also refer to that great apostasy which would soon befall the churches of Christ, that falling away which Paul predicted must precede the day of the Lord (2Thes 2:3-12). This was fulfilled in the Catholic Pope apostasy about 300 years after the last Apostle died. And yet, spiritual conditions at the end of the world will be even worse (Luke 18:8). Many will fall away from the faith. They will ridicule and betray the sincere followers of Christ (Mat 24:10); others will bring in false teachings and corrupt the pure Word of truth and deceive many (Mat 24:11); those who remain will be largely characterized by carelessness, indifference and sin (Mat 24:12). It is a stunning, sobering description – and it seems very, very true of today’s churches. The surest “sign” that Christ’s return is near is not seen by watching the nation of Israel, but by watching the increasing apostasy, apathy and faithlessness of the Jesus’ Church.

     In spite of the attempts by many conservative scholars, this section (v4-14) can only with great difficulty be made to fit the destruction of Jerusalem by the Roman armies. It does however, very simply describe the appropriate mind-set for a Christian living in a world that is increasingly antagonistic of sincere and true development of the spirit and soul. See my note on Rev 3:10.

14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

 

     This concludes the prophetic traverse of the Age of Grace begun in verse 4 (1Cor 15:24). Instead of giving specific signs at the end, Jesus describes general conditions throughout the Kingdom Age – wars, catastrophes, persecutions, deceptions and iniquities – yet during those long centuries, the Gospel would be taken to the uttermost of the world.

     Jesus’ statement is popularly used to motivate Christians into world evangelism. The idea is that Jesus has not returned because the Gospel has not yet been preached in every nation and language. Many famous preachers and teachers promote this false notion. Was Jesus actually conditioning His return on the Church reaching the last tribe in a far-off jungle? Boom! Finally He can mount up on the clouds of heaven. Why can’t people read the Word sensibly and soberly instead of dissecting one sentence from the prophetic dissertation and make it stand on its own? Jesus is not challenging the disciples to an evangelistic goal, but answering their question about the end of the world (v3). He gives quite a few details that must happen first, and then shall the end come. The preaching of the Gospel unto all nations is just one of several activities that He mentions.

     Paul testified that already in his day the Gospel was preached to every creature which is under heaven (Col 1:23), apparently confirming Jesus’ words to His Apostles that they would be His witnesses unto the uttermost part of the earth (Acts 1:8). The picture is evangelism in spite of severe tribulation and that parallels the prophecies of the white and red horses of Revelation chapter 6. Actually, the Scriptures describe the End as a low point for the Church. It is depicted as a camp surrounded all around by enemies (Rev 20:9), and Jesus hinted that it would be a time of very low faith (Luke 18:8).

     The Preterist idea is that in Bible prophecy, the end refers to the destruction of Jerusalem in A.D. 70, not the end of the world as a normal reader would think. It is an impossible inference, for the Gospel of the Kingdom had barely begun to be preached when Jerusalem fell to the armies of Titus. Preterists try to make world (Gk-oikoumene) mean only the Roman world, but that is not the way the Scriptures use that word (Heb 2:5, for instance). Besides, all nations surely goes beyond Rome. The Greek word is ethnos, all people groups. The common method of false prophets is to distract attention from the body of Scripture by microscoping in on peripherals and details like these. A simple, normal reading of this passage runs emphatically counter to the Preterist view that all of this chapter was fulfilled within 40 years.

15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

     Here begins the section (v15-26) which predicts the devastation of Judaism and the land of Israel in A.D. 70 by Roman armies under Titus. This particular prophecy may seem to interrupt the larger passage which describes the end of the world, but that is not the case, for note that Jesus was careful to explain that He is not yet talking of the end (Mat 24:6, 8). Instead, He described the Kingdom in the world until the end, and in verse 14 He closed the prophecy with an appropriate finish: and then shall the end come. Now, as an author who returns to describe in more detail particular aspects of his subject, Jesus explains an important event in the establishment of the Kingdom:  the formal close of the physical kingdom of Israel and its Old Testament covenant.

     A key detail of this section is the abomination of desolation, which is a quotation from the Septuagint version of Dan 9:27 and Dan 12:11. Matthew and Mark (Mark 13:14-19) simply refer the reader to the book of Daniel, but Luke supplies the interpretation of Daniel’s prophecy: And when ye shall see Jerusalem compassed with armies, then know that the destruction thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto (Luke 21:20-24). The three parallel passages say the same thing, “When you see the abomination of desolation, the Roman armies surrounding Jerusalem, be warned that her destruction is nigh. All those in Jerusalem and Judea must immediately take flight into the mountains.”

     Luke was a careful researcher, and after reading his account there should be no doubt that by abomination of desolation Jesus was referring to the destruction of Jerusalem. Some however, try to make a distinction between Luke and Matthew in spite of their perfect agreement everywhere in the passage. They point out that Matthew says the abomination of desolation will stand in the holy place, which they erroneously understand to mean the inner sanctuary of the temple. The Greek is hagios topos, which is used elsewhere in Scripture to refer to the city of Jerusalem (Act 6:13; Act 21:28). The holy place is hagion (Heb 9:12; 9:25) and the temple is hieron (Mat 24:1). Thus Matthew agrees perfectly with Mark and Luke, even while choosing a word familiar to his Jewish audience. Matthew’s gospel is also the only one to refer to Jerusalem as the holy city (hagios polis).

     While I think it certain that the primary fulfillment of this prophecy is the fall of Jerusalem and the severe tribulation of the first century, is it possible that there is a secondary, end-time aspect? There is an eerie resemblance here to the harlot of Rev 17, whose name is, ABOMINATIONS OF THE EARTH (Rev 17:5). The Greek words are the same. An additional correspondence appears in the similar Greek words for desolation and wilderness, where the abominable woman is found. It would not be the first time that a prophecy has a double fulfillment.

16 Then let them which be in Judaea flee into the mountains:

     On account of this warning, Christian Jews fled when they saw the Roman armies surrounded the holy city. Eusebius writes, “But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men” (The History of the Church, Book III, ch5).

     A remarkable set of events allowed them to flee the city. The Roman armies appeared suddenly and besieged the city, but then just as suddenly they departed for a time, giving opportunity for the Christians within to flee. The senseless Jews however, were convinced by false prophets that God would deliver them from the Romans, and many outside entered the city in order to participate in the great deliverance. Even to the very end they were convinced that Messiah would suddenly arise and lead them to victory. These details can be read in Josephus.

17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes.

     These verses describe the urgency of the situation, “Do not delay getting out of the city, for after it is surrounded and besieged there will be no escape!” In the city, housetops were flat and close together, making it possible to run and jump from roof to roof. A “road of the roofs.” This might refer to the return of the Roman troops to besiege the city. At that time, immediate action was urgent. See my notes in Dan 12:11.

19 And woe unto them that are with child, and to them that give suck in those days!

     Those days of trouble were severe and final for the Jewish nation. Luke adds after this verse, And they shall fall by the edge of the sword, and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled (Luke 21:24). It is also an accurate account of the situation even unto the present day. The Apostles may have thought the return of Christ would happen during their lifetimes, but the times of the Gentiles surely implies a much, much greater length of time.

20 But pray ye that your flight be not in the winter, neither on the sabbath day:

     Matthew alone records this detail which points strongly to a fulfillment during the destruction of Jerusalem, for it was then that the Jews kept the sabbath in strict order. Travel was limited to a few miles at most and the city gates were closed during the day; even house doors were kept closed on the sabbath. Of course, Christians (whether Jew or Greek) were not bound to the sabbath laws, but the orthodox Jews living in Jerusalem would have been greatly hindered.

     Adventists use this verse to support their belief that God intends the Christian church to keep the Saturday holy, but that notion cannot be derived from this statement. Six examples of the need for quick flight are given: Do not come down from the housetop nor the field to gather household items, hope that you do not have young children, that the weather is not bad, or that the hour of flight falls upon the sabbath. Would God really charge His people with sin for fleeing on the sabbath? No. The reason for the sabbath appearing in this list is because of the hindrance it would be for Christians living in Jerusalem to move on that day.

21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.

     This matches Daniel 12:1, which speaks of a time of trouble (thlipsis, Septuagint), such as never was since there was a nation, even unto that time. That passage also foretells the final era of Judaism (see my notes there). Josephus describes at great length the terrible sufferings of the Jews. There was constant fighting in the streets and horrible atrocities were daily occurrences. The famine was so terrible that mothers killed and cooked their own children. For these are the days of vengeance (Luke 21:21-24), the time when the kingdom was taken from Israel and given to a nation bearing appropriate fruits (Mat 21:43). In one striking paragraph, Josephus sums up his opinion: “It is therefore impossible to go distinctly over every instance of these men’s iniquity. I shall therefore speak my mind here at once briefly: that neither did any other city suffer such miseries, nor did any age ever breed a generation more fruitful in wickedness that this was, from the beginning of world.”

     Not just Jerusalem, but all Israel was under attack by the Roman armies, who traveled throughout the land killing every Jew they could find and crushing every city along the way. Over 1 million perished in Jerusalem alone and hundreds of thousands more in other cities of the land. On account of the Christian Jews in Palestine (the elect), God shortened the days of that unparalleled destruction (Mark 13:19-20).

     Any thought to associate these verses with the end of the world is made difficult by the clear implication that time will continue: “There never has been such great tribulation, not since the beginning of the world until now, nor ever shall be.”

23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

     The warning that false prophets and messiahs would arise during this time of Jacob’s trouble was important for the elect, or Christian Jews living in Palestine. Judaism, even the early disciples (Acts 1:6), thought that the Messiah would come and deliver them from the Romans. Many persisted in this belief during the siege and even up to the very fall of the city. Josephus gives several stories of self-proclaimed messiahs. One persuaded the people to follow him into the desert, others supposedly worked signs and wonders, and another prophesied that God would deliver them if they entered a certain chamber of the temple, but when thousands followed him there, they were instead burned to death.

     It is tempting to locate the fulfillment of these verses at the end of the world, but the fact that this did happen at the destruction of Jerusalem is compelling. Then too, the warning of false prophets figures prominently in the section which does prophesy concerning the end (v5, v10-13).

     The Jews associated the Messiah with glorious prophecies like Zec 14:1-5, but Jesus was careful to connect His coming with Daniel’s prophecies of trouble and destruction (Dan 12:1), for the Jewish expectation that Messiah the Prince would restore Israel to prominence among the nations was strong. Even Jewish Christians were in danger of following these imposters. The parallel account is in Mark 13:21-23.

27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

     Here marks an advance to the last event on the celestial calendar: the return of Christ at the end of the world. His coming will be lightning-quick (1Cor 15:52) and without sign or warning. There will be no chance for repentance (1Thes 5:2, 2Pet 3:10). The east is often associated with Christ’s coming (Rev 7:2; 16:12). Yet, in spite of the fact that the next few verses appear to be a straight-forward description of the Second Coming, many commentators believe they speak of the destruction of Jerusalem: the Preterists opt for the A.D. 70 version, and the Pre-millennialists opt for a future, after Church-Age destruction of Jerusalem. The Greek word for coming in this verse is parousia, which is often used in passages foretelling the return of Christ (1Cor 15:23; 1Thes 2:19; 4:15; 2Thes 2:8-9; James 5:7-8; 2Pet 3:4). 

     To those who question my division of the prophecy here upon verse 27, I make two observations. First, even the Old Testament prophecies seem to us  to be vaguely organized. Key prophecies of the Messiah are inter-woven without warning into the subjects of other, larger prophecies. While this prophecy may not be as structured as we would wish, it is nonetheless a common feature of prophetic passages. Second, the structure is actually fairly simple in this case. The chapter begins with an overview of the Kingdom Age (v4-14) followed by a detailed prophecy of the great transition from the Old Testament economy to the New Covenantal Kingdom of Christ (v15-26). Then comes the final prophetic Word concerning the End of earthly aspect of that Kingdom (v27-41). The parallel accounts are found in Mark 13:24-27, and Luke 17:22-25; 21:25-28.

28 For wheresoever the carcase is, there will the eagles be gathered together.

     This picture is similar to the end-time scene in Rev 19:17-21 of an angel calling to the fowls of the heavens to come feast on the flesh of all men, small and great. Luke puts this verse much later in the account, after Jesus’ warning that one shall be taken and the other left (compare Mat 24:41 and Luke 17:34-37). These facts corroborate my belief that verses 27-41 speak of the same subject:  the Second Coming of Christ at the end of the world. 

29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:

     The moment is approaching that God will decide to end His earthly project. Christ will return to consummate the work, appearing in the clouds and descending with the angels of heaven to reap the earth (Rev 14:14-16). At the last trump, the heavens above will depart like a scroll and the stars will fall from the sky. The sun will become black as sackcloth and the universe itself will pass away with a great noise. The very elements will melt with fervent heat (Rev 6:12-14; 2Pet 3:10-12).

     Immediately after the tribulation of those days. The days of the New Covenant are called the last days (Heb 1:2; 2Tim 3:1, 2Pet 3:3), or the last time (1John 2:18; Jude 1:18; 1Pet 1:5), because it is the last era of earth history. There will be no third covenant. The Greek word thlipsis is translated tribulation in v29, and afflicted in v9. Jesus and the Apostles warn that living for Jesus Christ will bring trouble, trial and persecution (Mat 13:21; John 16:33; 1Thes 1:6; 2Tim 3:12; 1Pet 2:21), and that has been true all through the Gospel Age. In the Scriptures, the faithful ones who persevere unto the end are pictured as coming out of great tribulation (Rev 7:14). Their bodies have been abused and afflicted, but their souls ascend to be with Christ (Rev 6:9; 12:11) in all purity and spotlessness (Luke 21:18).

     Pre-millennialists assume that Jesus is speaking of their proposed tribulation just before Christ returns to set up His earthly Kingdom, and Preterists assume He is speaking of the destruction of Jerusalem in A.D. 70. I believe He is speaking of the tribulation that every Christian much endure; regardless of place or time, for every soldier who takes up his cross must overcome great persecution (2Tim 3:12). This is God’s testing time to determine who on earth is worthy to receive the heavenly prize. The Christian’s faith and love will be carefully tried by fire in life (1Pet 1:7). Our struggle is not against flesh and blood, but against spiritual wickedness in high places (Eph 6:12).

     As we have already said (v4), this prophecy describes a long tribulation for the churches of Christ, a time of great deception, of many trials and much spiritual anguish. Immediately after the tribulation of those days, Jesus Christ will return in the clouds and gather His elect to be with Him forever. The Scriptures do speak of a little season (Rev 20:3) at the end of the world when Satan is able to more powerfully tempt and deceive the people of the Kingdom, but I am convinced that will not be a time of physical torture and death, but of increased spiritual oppression, trial and struggle. See my notes in Revelation chapter 20.

     Because of constant Pre-millennialist preaching in the evangelical world, the word tribulation has accrued a new, narrow meaning for many Christians. For these, “The Tribulation” is an approximately 3-year period of very severe physical persecution that will immediately precede Christ’s coming to set up His earthly throne in Jerusalem, where He will reign for 1000 years. This idea has been so strongly propagated that many can hardly fathom that there is another view. Yet, if they are right in their belief, they have no cause to read these cautionary verses, for Pre-millennialism teaches that Christians will not experience the Great Tribulation! According to them, this Tribulation will be experienced by the unsaved inhabitants of the earth who have been “left behind,” and who must endure awful afflictions after the Church has been removed from the Earth.

     Certain sub-groups of the Pre-millenialist view have modified their eschatologies to make the Church pass through all or a portion of this last Great Tribulation. The present verse would support that adjustment. Nevertheless, EVERY Christian must overcome great tribulation as he traverses the snares and pitfalls of this present evil world. The Devil changes tactics from era to era and culture to culture. He will be especially successful in the little season at the end! Let us not however, be so alert of a future tribulation that we miss the present one.

30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

     The disciples had asked Jesus for a sign of His coming (Mat 24:3), but this sign is notably too late to be useful for repentance. At the sign of the Son of man coming in the clouds of heaven, every person will suddenly, absolutely believe that Jesus the Nazarene is the true Son of God. All tribes of the earth shall mourn at the sight, for they were not ready to greet Him, were not found according to His desire (v46). The sudden appearance of Christ and His angels in the sky (2Thes 1:7-10) is the sign that the time for the earth’s judgment has come. Just as the appearance of the Roman armies was the sign of Jerusalem’s destruction, so the appearance of the heavenly armies signal the destruction of the world.

     Simeon, upon seeing the baby Jesus in the Temple said, This child is… a sign which shall be spoken against (Luke 2:34). That has certainly been true of Jesus, for among the people of the world He is a controversial figure. Some worship Him in hope and love, some reject and scorn Him, some simply ignore and avoid Him. The Jews wanted Jesus to give them a sign from heaven too, but He gave them only the sign of prophet Jonas, who was three days in deep before being raised up (Mat 12:39; 16:4). The sign of Jesus’ resurrection continues to be rejected by many today, but one day that sign will be certainly seen and believed by every eye on earth (Rev 1:7).

     Those commentators (Historical and Preterist) who believe this passage refers to the destruction of Jerusalem in A.D. 70 must admit that the language and details here are identical to other passages describing the Second Coming of Christ. Consider the following similarities: He appears in the clouds, He comes with His holy angels, He will send the angels to gather the elect, His appearing will be mourned by all tribes of the earth, the trump will sound, the redemption of the faithful has come. All these are found in other Scriptures foretelling the return of Christ. For examples, see Mat 13:39-43; 1Cor 15:51-54, 1Thes 1:7-10; 4:2; 4:13-17; Rev 6:12-16; 7:1-4.

32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

     Does this parable correspond to the destruction of Jerusalem, or to the end of the world? Perhaps both. The parallel passages are found in Luke 21:29-31; Mark 13:28-29. I believe the primary reference is to the siege of Jerusalem with a strong secondary intention for the End. Josephus says the Romans besieged Jerusalem in the spring of the year, on 14 Nisan (April), when most trees would have just been putting forth their leaves. Coupled with the prediction of Luke 21:20, the signs of Jerusalem’s destruction should have been evident to the readers of this prophecy.

     In contrast, the end of the world will come without warning, suddenly, in an hour ye think not (Luke 12:40) People will be living with no thought of the impending judgment (1Thes 5:3). The day of Christ’s return is a closely guarded secret of God (Mat 24:36). While Jesus gave several signs whereby the destruction of Jerusalem might be avoided, He gives NO SIGN whereby the coming of the Son of man might be anticipated. He did however, describe conditions in the World and the churches of God at the time of end. They will be characterized by deception, apostasy, iniquity, rebellion and selfishness at levels never before seen in history. That is our best Scriptural guage that the Second Coming of Christ is at the doors. “When you see leaves begin to appear on the trees, you know that summer is near. Likewise, when you see these conditions begin to appear, you should know that the End is near.”

     Across the eschatological spectrum, many scholars believe the fig tree represents the nation of Israel, although what that means varies widely. Preterists think the fig-tree sign predicted the fall of Jerusalem in A.D. 70, while Pre-millennialists think these verses mean that Christians should watch the nation of Israel in order to anticipate the End. Their widely-scattered and sometimes bizarre ideas of what it means for Israel to put forth leaves is a studied history of failed warnings and predictions as a sign of the end. Notably, Luke 21:29 diminishes the possibility of the fig tree being symbolic of Israel: Behold the fig tree, and all the trees. The fig tree representing Israel here seems to contradict Jesus cursing the fig tree a few days earlier: Let no fruit grow on thee henceforward forever (Mat 21:18-21; Mark 11:13-14). The fig tree does represent Israel in the Scriptures at times, but maybe not in this case.

     Perhaps a better correlation is Luke 23:27-31, where the green tree may refer to the destruction of Jerusalem and the dry tree to the end of the world. It is noteworthy that Jesus used the season of summer as the sign of judgment rather than the more commonly used season of harvest (Rev 14:15, for example). I take to indicate that the primary intention of this parable to warn of those prophesied days of vengeance the nation of Israel was about to endure (Luke 21:22).

34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.

     This verse has seriously shaped the different interpretations of this chapter and some make it rule supreme over the passage. It is dangerous to make one verse force an interpretation of the remaining 50 verses. True, we must not ignore it either. In essence, the question is how to define the term, this generation. Each of the three major eschatological schemes has their own idea.

     Preterism takes a very strict and literal understanding of this generation, saying that it refers to the Jewish people who were alive when Jesus was speaking. These very people would see all these things take place, including the Second Coming of Christ in verses 27-31. Advocates of Preterism therefore, believing the world will ever end, spiritualize all passages of the end of the world and the Second Coming of Christ to make them fulfilled by A.D. 70. In their mind, Jesus was saying that in forty years (the length of this generation) all would be fulfilled. Note however, the glaring inconsistency in their interpretational scheme, for everywhere they interpret the Scriptures using extreme figurativism but on this verse they demand the most literal meaning possible! Preterism categorically rejects any figurative meanings for the handful of verses that speak of immanence regarding Christ’s return, but then turns around and assigns highly figurative meanings and spiritual fulfillments to all of the many descriptions of His coming. Selectively invoking the mighty mantra of “figurative language” allows Preterists to arrive at the astounding notion that the Second Coming of Christ has already taken place. The real nature of Preterism is hereby revealed, for though there are a great many verses describing Christ’s return, the Preterist chooses to spiritualize them entirely. All passages describing the return of Christ are understood to be simply non-literal, metaphoric constructs with no visible fulfillment in the natural world except within the ending of the Jewish religious system in AD 70. The basic teaching of Preterism is that Christ came back to earth at the destruction of Jerusalem and fulfilled all eschatological prophecies, even those that portray His coming as a universal, end-of-the-world event. This verse is the basis of Preterism.

     Pre-millennialism sees little (or no) reference to the A.D. 70 destruction of Jewish polity in this chapter, choosing to put all of the prophecy into the future. They generally understand this generation to refer to all those people alive at the time of the end – not the end of the world, but the end of the Church Age. They propose that the Rapture takes place between verses 8-9 (Kelly says v4), which would make the rest of the chapter relevant only to the future Jews who will re-establish Judaism for seven years upon the earth. Futurists generally think that verses 9-14 describe the Great Tribulation which the Jews must endure after the Christians have been removed from the earth, and that verses 15-31 describe the destruction of Jerusalem and the return of Christ to set up His earthly Millennial Reign (v15-31). According to the Pre-millennial scheme, the actual end of the world is not found in chapter 24 except perhaps in certain allusions. The fig tree illustration is also a significant sign in Pre-millennialism, which says the fig tree symbolizes Israel. I remember my Pre-millennial teachers in the 1980s saying that the buds on the tree refer to the Jews returning to the land of Israel. They said that Jesus must return before one generation of time (40 years by their definition) after Israel’s 1948 founding in Palestine. I think an honest reading of this chapter will find that the Pre-millennial scheme is only with great difficulty imposed upon this chapter.

     There is a much better and Scripturally-accurate definition for this generation which happily makes the chapter applicable both to the historical destruction of Jerusalem and the Second Coming of Christ at the end of the world. Words often have more than one meaning, and generation is no exception. The Online Greek Lexicon defines “generation” as:

  1. fathered, birth, nativity;
  2. that which has been begotten, men of the same stock, a family;
    • the several ranks of natural descent, the successive members of a genealogy;
    • metaph. a group of men very like each other in endowments, pursuits, character;
    • esp. in a bad sense, a perverse nation;
  3. the whole multitude of men living at the same time;
  4. an age (i.e. the time ordinarily occupied by each successive generation), a space of 30-33 years.

     I believe that by, this generation Jesus was referring to the Jewish race in general, or, in the words of the Lexicon, “men of the same stock, a group of men very like each other in endowments, pursuits, character; a perverse nation.” That definition is perfectly consistent to the way Christ used this word, and even this very phrase. In the previous chapter, Jesus called the Jews a generation of vipers (Mat 23:33) who were guilty of all the righteous blood shed upon the earth (Mat 23:35). It is not possible to hold only the Jews of Jesus’ day guilty for all the past murders of the righteous, but they were part of that same stock of men, being perverse in nature and contrary to Christ (Mark 8:38). No commentator tries to force the chosen generation of 1Pet 2:9, or the crooked and perverse nation (Gk-generation) of Php 2:15 into a particular 40 year time-period, so why do it here? Jesus so often referred to the Jewish race as a generation that there is no reason to assign an out-of-context meaning to His usage of this generation here.

     Jesus probably used the word generation on account of its Scriptural connotations. It was Moses who first wrote: They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation for they are a very froward generation, children in whom is no faith (Deut 32:5; 32:20). See also Ps 78:6-8; Pro 30:11; Lev 22:3 for other Old Testament usages of generation that extend to nations, kindreds and people groups of more than a single generational time-period.

     If, as I maintain, this generation refers to the Jewish race, then this verse indicates that the Jews will never be exterminated as a race, and will continue upon the earth until the moment that Christ returns in the clouds of heaven to end the mystery of God. This is a remarkable prophecy in itself, given the great persecution and animosity that the Jewish race has endured through the years. Clearly though, and in spite of Pre-millenial claims, the Jews have not been preserved so that God might prosper them! Rather, they exist but to continue the terrible prophecy of Moses regarding this stiffnecked race of people: these curses shall come upon thee, and shall pursue thee…and thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee… the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance…and they shall be for a sign and wonder, and upon thy seed for ever (Deut 28:15-68).

35 Heaven and earth shall pass away, but my words shall not pass away.

     Christ solemnly attested to the certain fulfillment of this prophecy by an extraordinary statement, one that only God could make. Amazingly, Preterists take this verse figuratively, in spite of just having forced a very literal meaning upon the previous verse. They say that the expression heaven and earth refer to the Judaic politico-religious system. Contrary to Scriptures like Ps 102:26; Is 51:6; Mat 5:18; Heb 1:11-12; 2Pet 3:10, they believe the present universe will continue as it is forever. So, they say, Jesus did not mean to say the literal heavens and earth will someday pass away, but that Israel and Judaism would pass away. I too recognize Biblical symbolism, yet I cannot agree that heaven and earth are symbols for Judaism. Symbolic meanings for particular words or expressions are found by researching and studying their usage elsewhere in the Scriptures. The heavens and the earth is a common figurative expression in the OT, but it never refers strictly to the nation of Israel. Preterists often cite Isaiah 13:13, yet the subject of that passage is Babylon. Yes, heaven and earth are found in figurative descriptions, but it does not symbolize the Judaic nation (Joel 3:16; Ps 68:8; 96:1; Is 1:2).

     The manner in which Jesus uses heaven and earth requires a literal meaning, for by this oath He affirms the sure fulfillment of His prophetic words. This prophecy will outlast the most stable elements of all nature, the heaven and earth itself. Yes, even these will someday pass away, but His words will never pass away. The oath is greatly diminished, if not lost altogether, if by heaven and earth Jesus referred to the destruction of Israel and Judaism just 40 years hence.

36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.

     The time of the last trump is not known by man, angel, or even Christ (Mark 13:32). My Father is greater than Me, Jesus said (John 14:28). While Jesus is fully God, He is not the Father. On another occasion, Jesus said that the best seats in the Kingdom were not His to give, but that His Father would decide (Mat 20:23).

37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

     Conditions at the end of the world will parallel the days of Noah. Life will be generally good, people will be living normally, comfortably and contentedly. The world in Noah’s day had become so wicked and corrupt that God decided to destroy it with a massive flood (Gen 6:5-13). Just one family was living faithfully during that era. God saved only them from that destruction.

     Luke records this part on an earlier occasion (Luke 17:26-37) and adds to it the analogy of the destruction of Sodom and salvation of Lot (Luke 17:28-30). The two cases are similar. All but one family were destroyed, judgment came entirely unexpected, the end happened very suddenly, and there was no chance of escape for the wicked.

     The chief warning of this analogy is the inescapable finality of the judgment of all those unprepared for His coming. They knew not that the end was fore-determined to be that very day. Every Christian should live as if today is his last, for one day he will discover that it is, whether by death or the sign of the Son of man in heaven.

40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left.

     Along with 1Thes 4:16-17, this is the classic “Rapture” passage of the Pre-millennialists and Dispensationalists. It does not appear in the Olivet Discourse as recorded in Mark and Luke, although Luke has it on an earlier occasion and with added details (Luke 17:34-37). In simplest definition, the Rapture is the gathering of the saints to be with Christ. The word “Rapture” is a Latin word which means “to seize by force,” and relates to the Greek harpazo, translated “caught up” in 1Thes 4:16-17. Matthew says they shall be taken (paralambano); the word means to “receive near, to associate with oneself.” The two terms are quite different.

     While all Christians believe in a Rapture of the saints at the return of Christ, how it will happen is a matter of wide difference. Preterists believe it has already taken place at the destruction of Jerusalem, a mind-boggling idea that can only be supported with hyper-spiritualization of the Scriptures. Historicists, taking the Rapture texts literally, normally and in the contexts that they are found, believe it will take place at the Return of Christ in the clouds of heaven at the end of the world.

     Dispensational Pre-millennialists believe that the Rapture marks the end of the Church Age about 1000 years before the final Second Coming of Christ at the end of the world (most believe the Second Coming will be in two phases separated by 1000 years). Until recently the predominant view among Pre-millennialists was that the Rapture would be a secret affair, with the saints suddenly and mysteriously disappearing before the eyes of the rest of the world. Two would be plowing in a field, one would suddenly disappear and the other be left; two would be working in the kitchen, one would be raptured and the other left. While this view is still popular in some Pre-millennialist quarters, many now believe that the Rapture will not be a secret event, seeing that it so drastically conflicts with 1Thes 4:16-17, which asserts that it will be announced by voice and trumpet. The idea that the Rapture will take place more than a 1000 years before the end of the world cannot be found in the Scriptures, which everywhere give the end of the world, the Rapture of the saints and the punishment of the wicked, in one breath.

42 Watch therefore: for ye know not what hour your Lord doth come.

     Here is the real message that all Christians, Pre-millennial or Historical, should not miss. We may disagree about events of the future, but let us all “watch and pray always that we may be able to escape these judgments and to stand before the Son of man” (Luke 21:36). In my view, the idea of a 1000 year earthly reign of Christ, or a secret rapture of the Church from the earth, is neither heretical nor relevant to salvation. There are however, other corollary teachings within Millennialism that are extremely dangerous, such as the idea that people will have a second chance at salvation after the rapture, or that the Church Age is a “parenthesis,” an unexpected but necessary interjection in the great plan of God for Mankind.

     The teachings of Preterism are more seriously in error. Their ideas that Christ’s return and the resurrection are already past stands judged by the Scriptures to be a faith-destroying false doctrine. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some (2Tim 2:16-18). Preterists are adept at twisting and turning the Scriptures to fit their personal interpretation (2Pet 3:16) instead of allowing the Apostles to interpret the Word. Their primary basis is this: some Scriptures imply that Jesus would return very soon after His ascension into heaven (1Pet 4:7; Rom 9:28; Rev 22:12), but it is now 2000 years and He has not returned. The world continues, life continues, where is the promise of His coming? And so they teach that Christ has already returned, and cite Josephus’ account of the destruction of Jerusalem as proof. They must ignore many other Scriptures that imply the opposite, that Jesus would tarry so long that people would begin to doubt His return, and to live lazily and without watching (2Pet 3:3-4; Mark 13:5-8; 2Thes 2:2). Preterists deny the clear intention of hundreds of New Testament verses in order to uphold their rigid interpretation of a handful of verses.

43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.

     Sandwiched between two warnings to be ever watchful and waiting for the coming of the Son of man we find this short parable of a thief breaking into a house while the owner lies sleeping in bed. The parallel passage in Mark 13:34-37 is more descriptive, while Luke records it on an earlier occasion (Luke 12:38-40). Beware, lest by His sudden coming He find you sleeping (Mark 13:36). This is one of several occasions that the coming of Christ is likened to the coming of a thief in the night (1Thes 5:2, 2Pet 3:10; Rev 3:3; 16:15).

45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

     The parable of the two servants is not found in Mark, and again Luke has it on another occasion (Luke 12:42-48). The faithful and wise servant will be found doing his Lord’s will when Christ returns, but the evil, foolish servant will be found unwatchful and disobedient. This parable is very similar to the parable of the wise and foolish builders in Mat 7:24-27.

     While some verses seem to indicate that the Apostles thought that Jesus’ return was immediately imminent (1John 2:18; Rev 1:1; 1Pet 4:7), here the Lord delayeth his coming so much that some left off watching for his return. So it is also with the parable of the Ten Virgins, the parable of the Talents and Peter’s Apocalypse of 2Pet 3:3-12 (also 2Thes 2:2).    

     Although the faithful servant will be graciously rewarded, the unfaithful servant will be severely punished. They shall cut him asunder and throw him into outer darkness with the hypocrites, where there will be weeping and gnashing of teeth (Mat 8:10-12; 13:42; 25:30). Luke closes this parable by saying that the punishments will be worse for those who were aware of the Lord’s will, but did not do it (Luke 12:47-48).