Matthew 24

The architecture of the temple was a source of pride for the Jewish people (see study note on Mark 13:1).

Some think chapter 24 is about the return of Jesus at the end of time. Others think it as a prediction of events in AD 70, when the Romans destroyed Jerusalem and the temple. Some think it refers to both events. See also study notes on Mark 13.

not one stone: The destruction of Jerusalem and the temple showed God's judgment against Israel (see 1 Kings 9:7–9; Jeremiah 7:8–15; 9:10–12; 26:6, 18; Micah 3:12; see also Isaiah 64:11; Luke 19:44; Acts 6:14).

• The Greek word parousia means coming or appearing.

• end of the age (or end of the world): This phrase refers to the final end of a period in salvation history (see Matthew 13:39–40, 49; also Hebrews 9:26). The second coming of Jesus will end normal history with a final judgment. The disciples believed the temple's destruction and the end of history had a close link.

Jesus warned his disciples not to be tricked by false messiahs and not to lose hope when disasters come. These things do not mean the end has come right away. History must follow the course God has set. The signs in Matthew 24:4–8 are not the end themselves but events that come before the end.

claiming, ‘I am the Christ,’: During AD 30 to 70, many false prophets and miracle workers claimed to be the Messiah. They convinced people to follow them, promising salvation (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The first known person to openly claim to be the Messiah was Bar Kochba in AD 132. It is unclear if Jesus was talking about impostors before the temple's destruction, false messiahs throughout the church Age, or possibly during a future difficult time.

• These things must happen: This shows that times of trouble are part of God’s plan as he moves history toward its conclusion (see Matthew 24:7, 29–30; 2 Thessalonians 2:8–12).

• the end: This might mean the end of a period (like in AD 70) or the end of human history as we know it (compare Matthew 24:13–14; see also 10:22; 13:39–40, 49).

beginning of birth pains: God's people should expect intense suffering right before the second coming of Jesus (see also Mathhew 24:29–31; Isaiah 13:8; 26:17; Jeremiah 4:31; 6:24; Micah 4:9–10).

hated (see Acts 28:22): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The suffering of righteous people sometimes has the purpose of encouraging repentance and obedience (see Exodus 4:31; Deuteronomy 4:30; Judges 10:6–16; Psalms 34:19; 37:39; 50:15).

Some people will stop being loyal to Jesus because of persecution (Matthew 10:25; 13:21; 16:24–28; 26:33).

the love of most will grow cold (see Revelation 2:4): If the love within the community of the disciples of Jesus disappears, the community stops being what God designed it to be.

the one who perseveres stays loyal to Jesus, even when persecuted. The end could mean the end of their life, the judgment on Israel in AD 70, or the end of history.

• in all the world: This points to the future mission to the Gentiles (see Matthew 21:43; 28:16–20). Before the end comes, there will be a time, whether short or long, when the good news spreads among the nations.

• Jesus said the end will be marked by three signs. First is "the abomination of desolation" (24:15). Second is severe persecution (24:16–28). Finally comes the sign of the Son of Man (24:29–31).

• described by the prophet Daniel: He spoke about the desecration (or desolation) of the temple (see Daniel 8:13; 9:27; 11:31; 12:11). It would be made unclean and ruined.

• the abomination of desolation could be:

  1. A false priest taking over the priesthood (see Josephus, War 4.3.6–10).

  2. Unlawful images of God or humans, or certain people who cannot be in the temple. These people would include Antiochus Epiphanes, Caligula, Vespasian, or Titus (see Josephus, War 4.4.1–4.7.1).

  3. The antichrist being present in the temple (compare 1 Maccabees 1:54–64; 2 Maccabees 8:17). The term "antichrist" refers to a person or teaching that opposes Jesus Christ and his work.

• let the reader understand: This hidden message shows a special connection between the writer and reader, based on a shared belief that these events fulfill the prophecies of Daniel 9, 11, and 12.

• The Jewish historian Josephus records that the Jordan River swells in winter, making it harder to cross (see War 4.7.5). Muddy roads also made travel difficult in winter.

• Jews usually did not travel on the Sabbath, so that they could rest as God commanded (see Genesis 2:1–3; Exodus 20:8–11; 23:12; 31:12–17; Leviticus 23:3; Deuteronomy 5:12–15; Jeremiah 17:19–27).

great tribulation, unmatched: Similar language appears in Nehemiah 9:37; Jeremiah 11:16; Daniel 12:1; Joel 2:1–17. The Jewish historian Josephus documented the extreme violence of the times (see War 5.10.2–3).

God's chosen people persevere (Matthew 24:13) and remain faithful (24:37–25:46; see Isaiah 65:8–9; Romans 11:7).

• false Christs and false prophets (see Matthew 7:15; 24:4–8; also Acts 13:6; 2 Peter 2:1; 1 John 2:18; 4:1): Revelation describes a particular false prophet (see Revelation 16:13).

• signs and wonders: Not all miracles are proof of God's approval (see Deuteronomy 13:1–4; Revelation 13:13).

• Some Jewish prophets persuaded people to follow them into the desert to witness signs of salvation (see Matthew 24:4–8).

• in the inner rooms: This might refer to secretive groups, like those at Qumran, or small fellowship groups linked to the Pharisees.

These verses expand on Matthew 24:23. Jews debated where and how the Messiah would appear. The Messiah's glorious arrival and vindication will be clear to everyone.

Lightning here may point to the great cosmic signs that will mark the coming of the Messiah (see Matthew 24:29–31; 1 Thessalonians 4:13–18). The focus is on how easy the lightning is to see, not how suddenly it comes. Jesus probably shared these teachings to prevent early excitement about the end of time (1 Thessalonians 4:13–5:10; 2 Thessalonians 2:1–12).

‘The sun will be darkened … the heavens will be shaken.’: This could be literal, as is fitting for a dramatic revelation of God's Son. Or, it could be a metaphor for a major cosmic event (see Acts 2:17–21; Hebrews 12:26–27; 2 Peter 3:10; Revelation 6:12–13). The Old Testament often uses similar apocalyptic language to describe political disasters and the collapse of governments as cosmic judgments from God (for example, Isaiah 13:9–16; Ezekiel 32:1–10; Joel 2:1–17; Amos 8:7–10).

These sayings indicate the most important part of the discussion and answer the second question the disciples asked (see Matthew 24:3). Some believe 24:29–31 describes God's judgment on the Jewish people in AD 70. In this view, the apocalyptic images and metaphors picture the destruction of Jerusalem.

Others see these verses as pointing to the second coming of Christ at the end of history.

• the sign of the Son of Man: The sign is probably the Son of Man himself (see Matthew 12:38–42; 16:4). His coming shows that God has vindicated him (proved him right; see 26:64). It will also cause deep mourning for those who face God’s judgment.

• all the tribes of the earth: This could also mean "all the tribes of the land." The Greek term used here (phulai) often refers to the tribes of Israel. It is not the usual term for Gentiles (ethnoi). This suggests that it may refer to a national disaster in Israel (see Matthew 21:43; Zechariah 12:10–14).

• the Son of Man coming on the clouds of heaven: See Daniel 7:13. Many think this means the Son of Man will descend from God's presence to live on earth as judge and savior. This is the second coming of Christ. Others believe it describes the Son of Man coming in judgment, but not necessarily as the second coming of Christ (see Matthew 10:23; 16:27; 19:28; 25:31; 26:64; 28:18).

Some believe this passage predicts the rapture, when God’s people are gathered by angels (Matthew 13:41; 16:27; 25:31). Others think the word angeloi (Greek for “messengers”) here refers to human messengers (11:10; Luke 7:24; 9:52; James 2:25). In this view, Jesus is describing the spread of the good news among the Gentiles (see Matthew 21:33–46; 22:1–14; Deuteronomy 30:1–10; Isaiah 27:13; Zechariah 2:6–13).

• all these things: This refers to events connected to the destruction of the temple. This phrase is first used in Matthew 23:36 (see 24:2, 8).

• He is near (or it is near): It could mean the return of Jesus (see James 5:9; Revelation 3:20), the destruction of the temple, or the end of history (see Luke 21:31).

this generation: In Matthew, generation refers particularly to the current Jews who do not trust in Jesus. This focuses especially on the leaders who have tried to make the people reject the Messiah (Matthew 11:16; 12:39, 41–42, 45; 16:4; 23:36).

The words of Jesus are as reliable as the words of God (see Matthew 5:18; Isaiah 40:8; 55:11; 59:21).

• That day is the day of judgment.

•  nor the Son: This phrase shows that Jesus did not know the exact time. Acts 1:7 suggests the same idea. Because no one knows the day, Jesus told his followers to stay watchful and faithful (see Matthew 24:37–25:46). This statement should discourage anyone from trying to calculate the exact date when our Lord will return.

• at the coming of the Son of Man: This refers to the second coming of Jesus (see Matthew 24:3; compare Luke 17:26).

• in the days of Noah (see Genesis 6:9–22; 2 Peter 2:5; 3:5–6): This is not comparing how serious the sins were. Instead, it shows that people did not notice what God was doing. They were too focused on everyday pleasures and celebrations (Matthew 6:19–34).

The second coming of Jesus will surprise people, just like the flood of Noah did (Genesis 7). The only way to be ready is to live consistently alert and obedient (compare Luke 17:26–27, 34–35).

Jesus now applied his prophecies (Matthew 24:1–36) to his disciples so they would stay faithful and be ready for his second coming.

The word taken most likely means taken in judgment, either in AD 70 or at the end of history. Left would then mean remaining to enter a new time. This new time could be the age of the church (see 21:43; 22:1–14) or the thousand–year reign of Christ on earth (the Millennium).

keep watch: This means to actively and energetically obey the Lord with a single focus (see Matthew 25:13; 26:38–41).

servant: Those who were listening to Jesus might have thought of God's special servants, the prophets and lawgivers. But Jesus often used servant as a metaphor, so it is likely he was describing every disciple's responsibility (see Matthew 10:24–25; 13:27–28; 18:23–35; 20:26).

This parable and the next three dramatize the importance of faithfully obeying while waiting for Jesus to return (Matthew 25:1–13, 14–30, 31–46).