“The Olivet Discourse” in Matthew 24 might be the most difficult passage in the Gospel of Matthew to interpret correctly. Some of the difficulty stems from the fact that the disciples ask a question that is far more complex than they realize: “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” (Matt. 24:3)
Jesus had just foretold the destruction of the temple. The disciples couldn’t have imagined anything more catastrophic or apocalyptic than that, and therefore they assumed that this event would herald the end of the age and the dawning of the kingdom of God.
Jesus, however, knew better, and therefore responded as if they were asking two questions rather than one. He knew that the sack of Jerusalem in AD 70 would be catastrophic—but it wouldn’t be the end of the world. Nor would it immediately usher in the fully consummated kingdom of God.
Therein lies the interpretive challenge. The two events are related – just not in the way that the disciples had assumed. In essence, the near calamity serves as a lens for anticipating the far calamity. The disciples assumed that Jerusalem’s destruction would precipitate the great calamity, whereas Jesus understood that it merely anticipated the great calamity. Once that complexity is acknowledged, the sermon begins to yield its treasures.
Between the Two Advents (Matt. 24:5–14)
Jesus speaks first in verses 5–8 about a variety of preliminary events: “wars and rumors of wars,” “famines and earthquakes.” These may be compared to the experience of birth pangs. They open the door, but they’re not the baby.
Between the preliminaries and the main event, there will be a couple of key indicators to watch for: a great apostasy, in which “many will fall away” (Matt. 24:10–11), and the completion of the Great Commission, in which “this gospel of the kingdom will be proclaimed throughout the whole world” (Matt. 24:14).
“And then the end will come.” (Matt. 24:14)
Verses 5–14 offer a summary of the entire period between the first and second comings of Christ. This period will be characterized by social and political upheaval, persecution, tribulation, apostasy, deception, and evangelistic enterprise. These events are like birth pangs that open the door for the coming kingdom of God.
Jerusalem’s Destruction (Matt. 24:15–28)
While the whole period of delay will be characterized by persecution and difficulty, it will feature one particularly sharp episode of tribulation which will function as a prophetic anticipation of the great and final tribulation immediately prior to the Lord’s return: the fall of Jerusalem, which D. A. Carson refers to as “the sharp pain.”
The sign that this terrible pain is about to occur is “the abomination of desolation spoken of by the prophet Daniel” (Matt. 24:15). Daniel uses some version of this expression four times (Dan. 8:13; 9:27; 11:31; 12:11). The expression itself is hard to interpret, so Luke helpfully provides us with an inspired interpretation:
But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let those who are in Judea flee to the mountains, and let those who are inside the city depart, and let not those who are out in the country enter it, for these are days of vengeance, to fulfill all that is written. (Luke 21:20–22)
In short, when the Romans begin to march on Jerusalem, no time is to be spared. Run! For these are the troops sent by the King to punish those who refused his invitation to the banquet (as per Matt. 22:7). So run! Church history tells us that a great many Christians understood the passage in precisely this way and were thus saved from the savagery of this sharp pain.
If we are correct in understanding the first “sharp pain” as an interpretive lens for the “Great Tribulation”, then watch for the powers of the world to encircle the church so as to destroy her. When you see that happening, you know that the time is near.
The time between Jesus’s first and second comings will be a time of general tribulation—not always so acute in one place as in another, but always a time of opposition and difficulty and demonic deception. But thanks be to God, it will not stretch on forever. It will finally be cut short and brought to an end for the sake of the elect (Matt. 24:22).
Jesus’s Second Coming (Matt. 24:29–31)
After the long delay and tribulation, the King will finally return. “Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken” (Matt. 24:29).
Scholars differ as to whether these signs are to be taken literally (as astronomical phenomena) or metaphorically (as great upheavals in the political and spiritual realm). But at the end of the day it doesn’t really matter – the main point seems clear enough. Carson again is helpful here:
Theologically this means that the kingdom is being consummated. The standard, the banner of the Son of Man, unfurls in the heavens, as he himself returns in splendor and power.
Thanks be to God!
All peoples will see him coming and mourn if they’re not prepared to greet him (Matt. 24:30). The end is here, the door is shut, and the Master has sent out the reapers.
Christ’s return in judgment marks the true end of the age (Matt. 13:39–40; 24:3; 28:20), of which the destruction of Jerusalem in AD 70 was but the harbinger.
Parables of Preparation (Matt. 24:32–25:46)
From this point in the sermon Jesus begins to supplement his prophetic predictions with a variety of parables and illustrations—all meant to prepare us for his ultimate return.
The lesson of the fig tree in verses 32–35 stresses the importance of being ready. Once the preliminary events begin to take place the end could come at any time. The dates and specifics are known to the Father only (Matt. 24:36), so we must live in a state of perpetual readiness (Matt. 24:42)
The parable of the wise and foolish servants (Matt. 24:45–51) emphasizes watchfulness and faithfulness during the long delay. The parable of the 10 virgins (Matt. 25:1–13) similarly stresses alertness and preparedness – for the delay could be much longer than people anticipate. The parable of the talents (Matt. 25:14–30) emphasizes the importance of working diligently and wisely with whatever opportunities and resources have been entrusted to our care. Finally the depiction of the Final Judgment (Matt. 25:31–46) reminds us that however long the delay, it will eventually come to an end and everyone will have to stand before the Lord and give an account of their life and stewardship.
Even So, Come!
In essence, the Olivet Discourse is a sermon about two great, inter-related calamities and one difficult and indeterminate delay. The delay will be a test, a trial, and a tribulation. It will be the time when faith is tried and fruit is ripened, a time of great enterprise and terrible apostasy, a time of upheaval and division. Many will rise. Many will fall. And the world will be shaken and sifted.
And then the end will come.
Jesus will come!
And the one who endures to the end will be saved. Thanks be to God!
Even so, come, Lord Jesus!
Pastor Paul Carter
To listen to the most recent episodes of Pastor Paul’s Into The Word devotional podcast on the TGC Canada website see here. You can also find it on iTunes. To access the entire library of available episodes see here.
An earlier and shorter version of this article can be found here.