7. The Olivet Discourse

(Matthew 23 - 25)

     Today, when a television preacher begins to preach a "prophecy" sermon about the return of Jesus, he will probably cite Matthew 24:3-14 as his Bible text and wax eloquent from the newspaper about how "the signs of the times" are all pointing to Christ's near return.  While it is very appropriate for Christians to be "ready for the Lord's return" every day (Mt. 24:42,44; 25:13), the scenario of such a sermon is very suspect because neither Jesus' use of the phrase "signs of the times" nor the context of Matthew 24:3-14 have anything to do with the return of Jesus!  The only Biblical occurrence of the phrase "signs of the times" is in Jesus' rebuke to the Pharisees and Sadducees for their requests to see great heavenly "signs" when they could accurately foretell the weather, but could not recognize the evidences that indicated their long-awaited Messiah was in their midst (Mt.16:1-4).  Luke's parallel version of this saying does not employ the phrase "signs of the times", but asks why they are unable to "analyze this present time" (Lk.12:57).  Thus, it becomes obvious that "signs of the times" is NOT a phrase describing events to indicate the nearness of Christ's return, but was used in reference to the evidences pointing to Jesus as Messiah at His first coming!  Smaller parallels on the Olivet Discourse occur in two other Gospels - Mark 13 and Luke 21:1-36.

     In order to understand what Jesus was saying on the Mount of Olives (Mt.24-25), we need to see the entire context, which spans Matthew 23-25.  While in the Temple area and watching what is going on there, Matthew 23:1-12 records for us Jesus’ comments to the apostles that they should not imitate the arrogance and love of popularity amongst Judaism’s leaders.  He follows this up with a list of rebukes to Pharisaic and Scribal hypocrisy (Mt. 23:13-28).  His final words in the Temple area concerned the approaching judgment upon national Judaism (23:29-39).

     The Keys to identifying the Major Topics - Jesus Himself provided the necessary clues to identify the two major topics/sections in this discourse.  The first topic, covered in Matthew 23:1 - 24:34, is the end of the Mosaic age - Jesus’ criticism of first century Judaism and the things that would lead up to Rome’s destruction of Jerusalem and Herod’s Temple in 70 A.D. (23:29 - 24:2).  We know the “time” of this approaching judgment upon Judaism, Jerusalem, and its Temple, for Jesus said twice that it would come upon “this generation” (Matthew 23:36; 24:34) and there were specific things “signs” to look for as it approached (Matthew 24:4-15) so people could escape Judea.  The second topic (Matthew 24:35 - 25:46) is the end of heaven and earth (24:35), the coming of the Son of Man (24:37), and final judgment (25:31-46), for which Jesus had no idea of “when” those things would occur (Matthew 24:36) and the illustrations He offered (Matthew 24:37 - 25:13) all emphasized that there would be no last-minute “warning signs.”

24:1,2 - Coming Destruction of the Temple

     As Jesus turned and walked away from the temple, the apostles could not believe that such a beautiful and massive building as the temple would again be destroyed.  Jesus affirmed that it would be destroyed in very plain language.

Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings.  "Do you see all these things?" he asked. "I tell you the truth, not one stone here will be left on another; every one will be thrown down." (Matthew 24:1,2)

     After His stinging denunciation of Rabbinical Judaism (23:29-37) and comment about their "house" being left "desolate" (23:38), the apostles are concerned that Jesus might have meant that the Temple would be destroyed.  As Jesus walks away from the Temple, the apostles are discussing the beauty, size, and wealth invested in this building which has come to be the "heart" of their religion (Mk.13:1,2; Lk.21:5,6).  To clear away any uncertainty in the apostles' minds, Jesus said "not one stone here shall be left upon another, which will not be torn down."  Jesus then continues walking toward the Mount of Olives, where the stunned apostles finally join Him.

24:3-14 - Interim Period: 30-70 A.D.

     The apostles follow Jesus up to the Mount of Olives, with its beautiful view of the whole temple complex and ask for more details about "when" this will occur and how they will know it is about to occur.  Jesus then warns them about what will occur from then until the temple is destroyed (30-70 A.D.)

As Jesus was sitting on the Mount of Olives, the disciples came to him privately. "Tell us," they said, "when will this happen, and what will be the sign of your coming and of the end of the age?" (Matthew 24:3)

"Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?" (Mark 13:4)

"Teacher," they asked, "when will these things happen? And what will be the sign that they are about to take place?" (Luke 21:7)

     Partially recovered from the blockbuster Jesus has just laid on them, the apostles would have wanted details about the approaching destruction of the Temple.  By comparing the three parallel accounts, I have concluded that they asked two questions - "When will these things be?" and "How will we know it is about to happen?" (Mk.13:3,4; Lk.21:7).  Let us put aside all of the faulty eisegesis that would say the apostles were asking about the Second Coming!  They wanted to know more about the destruction of Herod's temple, which Jesus had just foretold.  Prior to the resurrection, the apostles did not understand what was going to happen and were thinking in terms of current Jewish expectations.[1]  The apostles were still expecting an earthly kingdom for Jews and their question has to be understood in that light.  Literally, they asked about the "end of the age" (aiwnos) rather than the end of the "world" or universe (kosmos).  I believe that they thought they were asking one question about one event, but I think Jesus' answer referred to two different things - end of national Judaism and the Temple (within a generation, vv. 4-34) and the "end of heaven and earth/Coming of the Son of Man" coming much later (24:35 - 25:46).

            The "sign of His Coming" is either the cross (Jn. 12:32-33; Mt. 12:38-45) or, if the 2nd coming is in view, His actual appearance in the sky (v.30; Acts 1:9-11).  More will be said on this when we get to verse 30.

Jesus answered: "Watch out that no one deceives you.  For many will come in my name, claiming, 'I am the Christ,' and will deceive many. (Matthew 24:4,5)

     Jesus' response to their questions began with a warning.  Not only were the apostles in need of warning against being deceived by popular hopes and interpretations of Scripture, so must we be.  Sensationalism and selfishness was as influential in their day as it is in ours.

     False messiahs were "a dime a dozen" in those days and Acts 5:36-37 records the impact that Theudas and Judas had already had.  Josephus mentioned three more who came between 30-70 A.D. in Simon Magus (Acts 8:9-11), Elymas (Acts 13:6,8), and others, such as Athroges and Joshua of Jerusalem (Ant.xvii,x,4-7; Wars vi. v.2-3).

You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come.  Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.  All these are the beginning of birth pains. (Matthew 24:6-8)

     Jesus says that the years 30-70 A.D. will be a time of wars and rumors of wars.  His words are confirmed by Josephus (Ant. XVII,x) and the Roman historian, Tacitus (The Histories, Bk. 1, sect. 2).  There were wars and uprisings in Germany, Africa, Thrace, Gaul, Parthia, Britain, and Armenia.

     Josephus, Tacitus, and other historical sources record the wars and turmoil that occurred during this period.  Four Roman emperors died violently by murder or suicide.  The numerous famines that accompanied such disorder are noted in Acts 11:28 and secular records tell of four major famines in Rome, Greece, and Judea.  Earthquakes were numerous also, being recorded in Crete, Rome, Phrygia, and Campania between 46-63 A.D.  Tacitus spoke of twelve large cities of Asia being destroyed, as does Seneca.  Earthquakes also hit Syria, Cyprus, and Judea.

     Jesus told the apostles that these natural and man-made calamities are NOT "signs" of the end, but are merely "birth-pangs" which come before.

"Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me.  At that time many will turn away from the faith and will betray and hate each other,  and many false prophets will appear and deceive many people.  Because of the increase of wickedness, the love of most will grow cold,  but he who stands firm to the end will be saved. (Matthew 24:9-13)

            The Book of Acts records the opposition and persecution faced by the early Christians.  Also, the New Testament records the defection of many Christians (2Tim.1:15; 4:10,16).  As the siege of Jerusalem progressed, the three groups of Jews in the city were poisoning each other's food and water supply.  Truly, the love of Jews even for one another "grew cold"!

And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come. (Matthew 24:14)

     The question here is "what end is Jesus speaking of"?  The context of the apostles' question had to do with the end of Herod's temple, not the end of the world!  Since the Temple in Jerusalem had been God's visible symbol of His presence and covenant worship, it would seem logical that the gospel and new covenant would be proclaimed all around the Roman world before the old system would be allowed to disappear.  This view is enhanced by the Apostle Paul's repeated declaration that, prior to 70 A.D., the Gospel had been preached to the world before the Temple in Jerusalem was destroyed.^[2]  From the context Matthew provides (24:1-3), the period 30-70 A.D. leading up to the “end” of Jerusalem Temple worship is Jesus topic in Matthew 24:5-14.  This is why those who think this section refers to the 2^nd Coming and the end of the world are disappointed generation after generation.

24:15-27 - The Coming Siege/Fall of Jerusalem

     This is a description of the siege and conquest of the city of Jerusalem in 70 A.D. by the Roman army under Titus, which is what Daniel (9:26b-27b) was predicting to follow the Messiah’s visit.  Since Matthew was writing to Jews, he alludes to Daniel’s prophecy, while Luke, writing to Gentiles, described the same event in plain language (Lk. 21:20-24; compare with 19:41-44).  Jesus warns them that there will be numerous false christs and prophets, as well as many claims about the time and place of Christ's return.  However, when He does return it will be like lightning and will occur suddenly and everyone will know it.

     "So when you see standing in the holy place 'the abomination that causes desolation,' spoken of through the prophet Daniel--let the reader understand-- then let those who are in Judea flee to the mountains.  Let no one on the roof of his house go down to take anything out of the house.  Let no one in the field go back to get his cloak.  How dreadful it will be in those days for pregnant women and nursing mothers!  Pray that your flight will not take place in winter or on the Sabbath.  For then there will be great distress, unequaled from the beginning of the world until now--and never to be equaled again.  If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. (Matthew 24:15-22)

"When you see Jerusalem being surrounded by armies, you will know that its desolation is near.  Then let those who are in Judea flee to the mountains, let those in the city get out, and let those in the country not enter the city.  For this is the time of punishment in fulfillment of all that has been written.  How dreadful it will be in those days for pregnant women and nursing mothers! There will be great distress in the land and wrath against this people.  They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled. (Luke 21:20-24)

     This is the main event, which Jesus identified back in Matthew 24:1-2.  Daniel (Dan. 9:24-27) had said that Messiah would appear, accomplish a number of things to finish God’s business with the Jews and Jerusalem, be killed, and, afterwards, people would come to destroy Jerusalem and the Temple.  Matthew's Jewish audience would have appreciated his use of Daniel's phrase "abomination of desolation," while Luke’s audience would better understand "Jerusalem surrounded by armies" and the city "trampled by the Gentiles" according to God's predicted "days of vengeance" (Lk.21:20,22,24).

      Rather than the “worldwide Tribulation period” of dispensational expectation, the warning was to escape "Judea" when the Roman legions closed on Jerusalem, which the Christians heeded and left the area.  The "great suffering" was cut short for the "sake of the elect" because Rome did not yet distinguish between Jews and Christians (cf. Acts 18:12-16).  If this Roman reaction to Jewish rebellion had not been limited, the early church (viewed as a sect of Judaism) might have also been swept away in the flood of persecution.  By the time the Christians were recognized as a new and separate religion from Judaism, the faith was spread around the empire and could survive.  The terrible "great tribulation" that existed in the city of Jerusalem during the Roman siege of 70 A.D. is recorded by an eyewitness, Flavius Josephus (Wars of the Jews, Books V & VI).  The siege lasted about seven months, with 600,000 to 1,000,000 Jews killed in the city.  The record of the turmoil in the city during those seven months is not a pleasant story, but ample warning had been given.^[3]  Jesus explained that it was going to happen because the majority of Jews did "not recognize the time" of the Lord's visit (Lk.19:41-44)!

At that time if anyone says to you, 'Look, here is the Christ!' or, 'There he is!' do not believe it.  For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect--if that were possible.  See, I have told you ahead of time.  "So if anyone tells you, 'There he is, out in the desert,' do not go out; or, 'Here he is, in the inner rooms,' do not believe it.  For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. (Matthew 24:23-27)

     Again, Jesus addresses the problem of false prophets and false messiahs. The concern with false leaders is echoed throughout the New Testament writings (2Th. 2:1-12; 1Tim. 4:1-3; 2Tim. 4:3,4; 2Pet. 2:1-3).  In contrast to the many claims that Messiah is "here" or "there," Jesus reminds them that His true coming will be as obvious as lightning.

24:28-34 - The End of National Judaism

     Jesus now summarizes the finish of "dead" Temple worship (v. 28), the downfall of national Israel (29), and the next time God intervenes dramatically in world affairs will be the return of Christ (30-31).  The bulk of Matthew 24:1-34 has revealed, in answer to the apostles' question, what is coming upon the generation that saw, heard, and rejected their Christ.

Wherever there is a carcass, there the vultures will gather.  "Immediately after the distress of those days "'the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.'  "At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.  And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. (Matthew 24:28-31)

     28/ Now Jesus begins a short summary of events from God's perspective.  The word "aetoi" can be rendered either "eagle" or "vulture".  It makes no difference which word is selected, because both fit.  A vulture is found over dead bodies to consume the flesh, hence, Jesus could have meant that the Roman army would consume the body of "dead" Judaism (since His death would end the need for Temple sacrifice).  The eagle was the symbol of might and judgment and, as a symbol of Rome (an eagle was often found atop Roman battle standards), it pictures the same thing as "vulture"!

     29/ The zealots would expect supernatural intervention to save their city in 70 A.D.., but Jesus is declaring that none will come.  While most people take this verse to be the prediction of "celestial signs" just before Jesus returns, the intended meaning is probably tied to Old Testament prophetic symbolism.  Such language had appeared often in prophetic declarations of divine judgment upon ungodly nations of antiquity.  Compare this passage with Isaiah's statement concerning the downfall of Babylon (Is. 13:1-22) and Edom (Is. 34:1-10), as well as Ezekiel's discussion of Egypt's fall from world prominence (Eze.32:1-15).

     The figure of the "sun, moon, and stars" were readily recognized by Jewish Christians for this was well-established symbolism for the nation of Israel (Gen. 37:9-10; Rev. 12:1-2,5).  The fact that the NAS Bible italicizes these elements shows their conviction that these are being quoted from the OT prophets.

     30-31/ Two possibilities must be considered for these verses.  First, if the context of Matthew 24:5-34 is the judgment to fall on "this generation" - the one that Jesus was speaking to and which saw, heard, and rejected Jesus (which it clearly is -Matthew 23:36: 24:34), then first century events must be understood.  In this view, the "sign of the Son of Man" will appear in "heaven" (the crucifixion - John 12:32-33?) and the Son of man "in the clouds" (Acts 1:9 → Dan. 7:13-14) refers to His receiving of a kingdom from the throne of the Ancient of Days, not His return to earth.  The "gathering of the "elect" would be the gospel proclamation by human "messengers" sent forth into all nations (Mt. 28:19a; Mk. 16:15; Lk. 24:46-47).  The second alternative, if this is a view of God's interventions/perspective, would be the second coming.  Then the "coming in clouds" would refer to His visible return (Rev. 1:7).  The "angelic harvest" would parallel Matthew 13:39-43.

"Now learn this lesson from the fig tree: As soon as its twigs get tender and its leaves come out, you know that summer is near.  Even so, when you see all these things, you know that it is near, right at the door.  I tell you the truth, this generation will certainly not pass away until all these things have happened. (Matthew 24:32-34)

      The bulk of the material to this point has had to do with the generation that rejected Jesus (30-70 A.D.).  This is not the first time we have encountered information specifically aimed at "this generation" (Mt.12:45b; 16:28; 21:43-45; 23:29-36).  John the baptizer warned of rapidly approaching judgment for Israel (the "axe" about to fall - Mt.3:7-12).  The "vineyard" (Is.5:1-7; Mt.21:33-45) and the "fig tree" (Lk.13:6-9) were both pictures of the nation of Israel being held accountable before God.  Jesus was addressing the warnings of Jerusalem's approaching fall and what would lead up to that (“these things” - Matthew 24:2-3) to the generation He was speaking to and which would see these things occur within the next 40 years - "this generation" (Mt. 12:45; 23:36; 24:34).

24:35 - 25:46 - The “End of the World”

     In this section, Jesus turns to a discussion of the passing away of the present heaven/earth and the "coming of the Son of Man" (35-44), the proper attitudes  and lifestyles of those who wish to be ready when He returns (24:45-25:30), and the judgment which will eternally separate the righteous from the unrighteous (25:31-46).

Heaven and earth will pass away, but my words will never pass away.  "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. (Mt.24:35-36)

     t this point, Jesus had finished answering the apostles' question about the approaching fall of Jerusalem and begins to discuss the end of the world, His coming, and the final judgment (Mt.24:35 - 25:46).  Several things mark the transition of topics.  First, be sure to notice the distinction between "those days" (Mt.24:19,22,29), which speak of Jerusalem's fall in 70 A.D., and "that day" (Mt.24:36), when Heaven and earth pass away and the Lord returns!  Second, when discussing Jerusalem's approaching destruction (Mt.24:4-34), Jesus outlined all kinds of things to look for (24:15ff), but in discussing the end of heaven and earth and His Coming (Mt.24:27,35 - 25:46), Jesus repeatedly said "no one knows" (vv.35,36) and be ready constantly because you won't get any last minute warnings (24:39,42,44,50; 25:13)!  Unfortunately, the wrong part of the Olivet Discourse has been applied to the return of Christ and as long as the "signs" which predicted the approach of Jerusalem's fall in 70 A.D. are tied to the return of Christ they will produce disappointment and confusion!  Let’s finish with a side by side look at what was said,

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Charles E. McCoy

11/9/06