24:7 8 Wars, famines, and earthquakes will anticipate the end of the present age (cf. Rev. 6:1 8; 8:5 13; 9:13 21; 16:2 21).

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1 7 For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. 8 But all these things are merely the beginning of birth pangs. (Matt. 24:7 8) Jesus proceeded to give His disciples a general picture of conditions just before He will return to end the present inter-advent age and inaugurate His kingdom (Matt. 24:7 14; cf. Mark 13:8 13; Luke 21:10 19). 24:7 8 Wars, famines, and earthquakes will anticipate the end of the present age (cf. Rev. 6:1 8; 8:5 13; 9:13 21; 16:2 21). The horrors described are not local disturbances, but are spread over the known world; nations and kingdoms are in hostility with one another Alan Hugh M Neile (The Gospel According to St. Matthew, 346) The Jews believed that a seven-year period of time will immediately precede Messiah s coming to rule the world. Our Rabbis taught: In the seven-year cycle at the end of which the son of David will come at the conclusion of the septennate the son of David will come. The Babylonian Talmud ([London: Soncino Press, 1935], 654) The idea became entrenched that the coming of the Messiah will be preceded by greatly increased suffering. This will last seven years. And then, unexpectedly, the Messiah will come. Raphael Patai (The Messianic Texts [Detroit: Wayne State University Press, 1979], 95 96) A prominent feature of Jewish eschatology, as represented especially by the rabbinic literature, was the time of trouble preceding Messiah s coming. It was called the birth pangs of the Messiah, sometimes more briefly translated as the Messianic woes. Millar Burrows (Burrows on the Dead Sea Scrolls [Grand Rapids: Baker Book House, 1978], ) 696

2 8 But all these things are merely the beginning of birth pangs. (Matt. 24:8) 24:8 The phrase birth pains ( birth pangs ) had its origin in Old Testament passages that describe the period of distress preceding the messianic age; namely, the Tribulation (Isa. 13:8; 26:17; Jer. 4:31; 6:24; Mic. 4:9 10; cf. 1 Thess. 5:3). Birth pangs are a favorite metaphor for the tribulations God s judgment brings upon man. Theological Dictionary of the Old Testament (s.v. Chebel, by H. J. Fabry, 4:191) The birth pangs Jesus spoke about here will be a 2,520-day period (approximately seven years in duration) immediately before Messiah returns to establish His kingdom (Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, 23 24). This corresponds to Daniel s seventieth week (heptad: days; Dan. 9:26 27). The beginning of birth pangs is the beginning of this Tribulation. Some conservative interpreters believed verses 4 8 describe the first half of the Tribulation and verses 9 14 the last half (e.g., J. Dwight Pentecost, Thy Kingdom Come, ; Mark L. Bailey, The New Testament Explorer, 49 50). This view is the best. Others believed verses 4 14 describe the beginning of the Tribulation, verses 15 22, the middle of it, and verses the end of it (e.g., Warren W. Wiersbe, The Bible Exposition Commentary, 1:87 89; Ed Hinson and Thomas Ice, Charting the Bible Chronologically: A Visual Guide to God s Unfolding Plan [Eugene, OR: Harvest House Publishers, 2016], 110). Just as the first labor pangs of a pregnant woman indicate the nearness of the birth of a child, so these great signs anticipate the end of the age and the beginning of a new one. Stanley D. Toussaint (Behold the King: A Study of Matthew, 271) 697

3 This timeline of Matthew is from Ed Hinson and Thomas Ice, Charting the Bible Chronologically: A Visual Guide to God s Unfolding Plan (Eugene, OR: Harvest House Publishers, 2016), 110. In this view Matthew 24:4 14 describes the first half of the Tribulation, vv describe the midpoint of the Tribulation, and vv describe the second half of the Tribulation. The 75-day period between the glorious appearing (Christ s second coming) and the beginning of the glorious kingdom (the 1000-year messianic kingdom) is based on Daniel 12:12 (1,335 1,260 = 75). This 75-day period will provide time for (1) cleansing the temple and (2) the sheep/goats judgment (judgment of the nations, Matt. 25:31 46). 698

4 4b See to it that no one misleads you. 5 For many will come in My name, saying, I am the Christ, and will mislead many. 6 You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 7 For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. 8 But all these things are merely the beginning of birth pangs. (Matt. 24:4b 8) 24:4b 8 The effect of these verses [6 8], then, is not to curb enthusiasm for the Lord s return but to warn against false claimants and an expectation of a premature return based on misconstrued signs. D. A. Carson ( Matthew, 498) A comparison of Christ s description of the beginning of birth pangs in Matthew 24:5 7 with the first four seals of Revelation 6:1 8 indicates that the beginning of birth pangs and the first four seals are the same thing. In addition, immediately after His description of the beginning of birth pangs, Christ referred to the killing of those associated with Him (Mt. 24:9). Parallel to this, the fifth seal refers to people killed because of their testimony (Rev. 6:9 11). Renald E. Showers (Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, 25) (The table above was adapted from Showers, p. 25.) The sixth seal (earthquake, cosmic events; Rev. 6:12 17) seems also to fall within this period. This suggests that the first six seal judgments (Rev. 6) will occur during the first half of the Tribulation: the beginning of birth pangs. 699

5 The order of events predicted in Revelation 6 is very similar to the order Jesus predicted in the Olivet Discourse (Matt. 24:4 15; Mark 13:6 14; Luke 21:8 19). The Olivet Discourse is key to understanding the further revelation that God gave John about this future time. These events are the appearance of antichrists, war, famine, death, martyrdom, and earthly and heavenly phenomena. In the Olivet Discourse, Jesus mentioned an event that occurs at the midpoint of Daniel s seventieth week ; namely, the abomination of desolation (Dan. 9:27; Matt. 24:15; Mark 13:14). Consequently the events that Jesus described before the midpoint namely, those of the first six seals will probably occur during the first half of the Tribulation (Mark Hitchcock, The Complete Book of Bible Prophecy [Wheaton, IL: Tyndale House Publishers, 1999], 167, 229). Jesus referred to events in this 1,260-day period (3½ 360 days) as the beginning of birth pangs (Matt. 24:8; Mark 13:8). Note that many premillennial Bible scholars place the first six seal judgments in the second half of the Tribulation period; i.e., during the Great Tribulation (e.g., John F. Walvoord and Roy B. Zuck, Outline of End-time Events Predicted in the Bible, in The Bible Knowledge Commentary, Old Testament Edition [Wheaton, IL: Victor Books, 1985], ). Dogmatism on this issue the timing of the first six seal judgments within the Tribulation period should be avoided. 700

6 9 Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. 10 At that time many will fall away and will betray one another and hate one another. 11 Many false prophets will arise and will mislead many. (Matt. 24:9 11) 24:9 10 In the context, all these things (v. 8) described in these verses, will happen during the period of birth pains ; namely, during the Tribulation. However, what follows seems to locate these events in the last half of the Tribulation. During the birth pains, the disciples would experience persecution and martyrdom. The you extends beyond Jesus immediate disciples, and includes disciples living in the future when these things will happen. Jesus was again speaking beyond His immediate audience. The word tribulation (NASB) or persecuted (NIV; Gr. thlipsis, affliction, trouble, distress; from thlibō, to press, afflict) is a key word in this passage, occurring three times (vv. 9, 21, 29; cf. 13:21). These are all the occurrences of the word in Matthew s Gospel. The outstanding characteristic of this time will be thlipsis. Whereas followers of Christ have experienced persecution throughout history, this will be the time of their greatest persecution (cf. v. 21). This persecution will lead many disciples to turn away from the faith (cf. Dan. 11:35). They will even hate one another (v. 10). 24:11 The deceiving influence of false prophets, as well as the persecution the disciples will experience, will cause many to turn from the faith (to fall away, v. 10; cf. 7:15 23; 13:21). 701

7 12 Because lawlessness is increased, most people s love will grow cold. 13 But the one who endures to the end, he will be saved. (Matt. 24:12 13) 24:12 Those disciples who hate one another will do so because wickedness will abound, and the love of many of them (for the Savior, the truth, and or one another) will grow cold. Though the term disciple is a broader one than believer, it seems clear that Jesus meant some believers would be deceived, turn from the faith, and even hate other believers. There is no other revelation in Scripture that would preclude this interpretation, and much that warns believers about this possibility (e.g., 1 Tim. 4; 2 Tim. 3). There is much revelation, however, that precludes the view that those who will turn from the faith will lose their salvation (e.g., John 10:28 29; Rom. 8:31 39). 24:13 In contrast to those who prove unfaithful, those who persevere and endure the temptations of that period will experience deliverance. Their deliverance, unfortunately referred to as being saved by the majority of the English translations, will happen when and because Messiah will return at the end of the Tribulation. Jesus did not mean that perseverance results in eternal salvation. Only faith in Him does that. He will end the persecution of His disciples and thereby deliver them from this distress. Another view is that the end refers to the end of the faithful disciple s life (see I. Howard Marshall, Kept by the Power of God [Minneapolis: Bethany House Publishers, 1969], 74). However, the main subject of the promise seems to be the time (period) of testing, not the disciple s life. It is a promise that those who are faithful to the end, in the midst of the tribulation persecutions of Antichrist, will be abundantly rewarded with joint rulership with Christ in His coming kingdom. Joseph C. Dillow (The Reign of the Servant Kings, 384) 702

8 14 This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. (Matt. 24:14) 24:14a Another characteristic of this second half of the Tribulation period is that during those years, the good news ( gospel ) concerning the coming of the messianic kingdom will reach the ears of virtually everyone on earth. And (NIV; not translated in the NASB) ties this verse into the period in view in verses The gospel of the kingdom is the same good news that John the Baptizer, Jesus, and the disciples had preached; namely, that the kingdom was imminent (3:2; 4:17). Later revelation informs us that the 144,000 Jewish missionaries, whom God will protect during the Tribulation, will provide the leadership in this worldwide gospel proclamation (Rev. 7:1 8; 14:1 5). Undoubtedly their message will be similar to the message that John, Jesus, and the original disciples preached. They preached that people should get ready for the inauguration of the messianic kingdom by believing in the King: Jesus. Undoubtedly, too, some people will believe and others will not. For those who accept the message, entrance into the kingdom awaits. But eternal damnation accrues to those who refuse the gospel of the kingdom. Stanley D. Toussaint (Behold the King: A Study of Matthew, 272) This is not exactly the same message the church is proclaiming today. The message preached today in the Church Age and the message proclaimed in the Tribulation period call for turning to the Savior for salvation. However, in the Tribulation the message will stress the coming kingdom, and those who then turn to the Savior for salvation will be allowed entrance into the kingdom. Louis A. Barbieri, Jr. ( Matthew, 77) 703

9 14 This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come. (Matt. 24:14) 24:14b This verse does not teach that the Gospel of God s grace must be spread to every nation today before Jesus can return for His church. It is the Lord s return at the end of the age that is in view here. Warren W. Wiersbe (The Bible Exposition Commentary, 1:87) In answering the disciples second question ( What will be the sign of Your coming, and of the end of the age? ), Jesus explained that there would be many signs of His coming and the end of the present age. Wars, rumors of wars, famines, and earthquakes would be relatively common occurrences (vv. 6 8). The signs would include the worldwide persecution of His disciples, the apostasy of some, the success of false prophets, and increased lawlessness (wickedness). The love of some disciples would cool, but others would persevere faithfully as the gospel would extend to every part of the earth (vv. 9 14). Then the end (of the Tribulation) would come (v. 14; cf. v. 3). In general, these signs have been at least partially fulfilled in the present age and have characterized the period between the first and second coming of Christ. John F. Walvoord (Matthew: Thy Kingdom Come, 183) However, we should expect complete fulfillment in the future. Revelation 6 18 gives further information concerning this time. 704

10 15 Therefore when you see the ABOMINATION OF DESOLATION [Dan. 9:27; 11:31; 12:11] which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), (Matt. 24:15) Having given a general description of conditions preceding His return and the end of the present age, Jesus next described one particular event that would be the greatest sign of all: the abomination of desolation (Matt. 24:15 22; cf. Mark 13:14 20). Some interpreters see the last half of the Tribulation beginning to be described here (e.g., Homer A. Kent, Jr., The Gospel According to Matthew, 972). 24:15 "Therefore" (NASB) or "So" (NIV; Gr. oun) ties this pericope very closely to the preceding one. It does not indicate, however, that what follows in the text will follow chronologically what Jesus just finished describing; namely the end of the Tribulation. In view of Daniel s chronology, it seems to occur in the middle of the seven-year Tribulation. The abomination of desolation, or the abomination characterized by desolation, is a term Daniel used in Daniel 8:13; 9:27; 11:31; and 12:11. It describes something that because of its abominable character causes the godly to desert the temple on its account. In Daniel 11:31, the prophet referred to Antiochus Epiphanes as an abomination that caused desolation. Antiochus proved to be this abomination when in 168 B.C. he erected an altar to Zeus over the brazen altar in Jerusalem, and proceeded to offer a swine on it. In the Bible, the Greek word translated abomination (bdeluyma) describes something particularly detestable to God that He rejects (Stanley D. Toussaint, Behold the King: A Study of Matthew, 273). It often refers to heathen gods and the articles connected with idolatry. In the contexts of Daniel s references it designates an idol set up in the temple. Jesus urged the reader of Daniel s references to the abomination of desolation, particularly the ones dealing with a future abomination of desolation (Dan. 9:27; 12:11), to understand their true meaning. Jesus further stressed the importance and validity of these prophecies by referring to Daniel as the prophet. Matthew s inclusion of the phrases the abomination of desolation, which Luke omitted, and the holy place, which Mark and Luke omitted, were appropriate in view of his Jewish audience. Daniel 9:24 27 predicted that from the time someone issued a decree allowing the Jews to rebuild Jerusalem until the coming of Israel's Messiah, 69 weeks (lit. sevens) of 360-day years would elapse. This 483-year (173,880-day) period began when King Artaxerxes issued his decree, and it ended when Jesus entered Jerusalem in the Triumphal Entry (21:8 11). Because Israel refused to accept Jesus as her King, the events that Daniel prophesied to happen in the seventieth week (i.e., the remaining seven years in his 70-week prophecy) would not follow immediately. 705

11 15 Therefore when you see the abomination of desolation [Dan. 9:27; 11:31; 12:11] which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), (Matt. 24:15) 24:15 What Daniel predicted will happen in those seven years will be a unique national distress for Israel (Dan. 12:1; cf. Jer. 30:7). It will commence when a wicked ruler (Antichrist) signs a covenant with Israel (Dan. 9:27). After three and a half years (1,260 days), the ruler will break the covenant and terminate worship in the temple. He will end temple worship by setting up an abominable idol there (cf. 2 Thess. 2:4; Rev. 13:14 15). Some interpreters have concluded that we should not take Daniel s prophecy of the seventieth week literally and or as still future. Some of them believe the abomination of desolation refers to the Zealots conduct in the temple before the Romans destroyed it in A.D. 70 (e.g., Henry Alford, The Greek Testament, 1:239; Richard C. H. Lenski, The Interpretation of St. Matthew s Gospel, 938). This view seems unlikely since the Zealots did not introduce idolatry into the temple. This view seems to water down the force of abomination. Another view is that when the Romans brought their standards bearing the image of Caesar into the temple and offered sacrifices to their gods they set up the abomination that Daniel predicted (see D. A. Carson, Matthew, 500). The main problem with this view is that Jesus told the Jews living in Jerusalem and Judea to flee when the abomination appeared in the temple (vv ). However, when the Romans finally desecrated the temple in A.D. 70, most of the Jews had already left Jerusalem and Judea. Thus Jesus warning would have been meaningless. there is reasonably good tradition that Christians abandoned the city, perhaps in A.D. 68, about halfway through the siege. D. A. Carson ( Matthew, 501) There are several reasons why the abomination of desolation must be a future event in God s eschatological program. First, verse 15 is in a context of verses that describes events that have not yet happened (vv ; cf. v. 29). Second, Daniel s seventieth week, with its unique trouble, has not yet happened. Third, Mark described Jesus saying that the abomination of desolation would stand (masculine participle estēkota) as a person who set himself up as God in the temple (Mark 13:14). This has not happened since Jesus made this prophecy. Fourth, other later revelation points to the future Antichrist as the abomination of desolation (2 Thess. 2:3 4; Rev. 13:11 18) (Stanley D. Toussaint, Behold the King: A Study of Matthew, ). The parenthesis at the end of Matthew 24:15 let the reader understand suggests that what Jesus was teaching would have crucial significance for people reading Matthew s Gospel in the latter days those who will see the abomination of desolation standing in the holy place (Warren W. Wiersbe, The Bible Exposition Commentary, 1:88). 706

12 16 then those who are in Judea must flee to the mountains. 17 Whoever is on the housetop must not go down to get the things out that are in his house. 18 Whoever is in the field must not turn back to get his cloak. 19 But woe to those who are pregnant and to those who are nursing babies in those days! 20 But pray that your flight will not be in the winter, or on a Sabbath. (Matt. 24:16 20) 24:16 20 When the abomination of desolation appears in the holy place, Jews living in Jerusalem and Judea should flee (Gr. pheugō, to escape, flee, run away) immediately (cf. Luke 17:31; Rev. 12:14). The evil influence of the abomination of desolation would extend far beyond Jerusalem. The Jews must seek refuge in places ( mountains ) where they can escape his persecution. Time cannot be wasted: they must not even take time to retrieve possessions from their houses as they flee. It will be like when a house is on fire: the residents should escape to save their lives, giving no thought to possessions left behind (cf. Gen. 19:17). Pregnant women and nursing mothers will have a hard time because their physical conditions will limit their mobility. Should this event occur in the winter, weather would make flight more difficult; should it occur on a Sabbath day, observant Jews would seek to discourage travel (D. A. Carson, Matthew, 501). Jesus statement in verse 20 indicates that when the abomination of desolation stands in the temple, some of the Jews in Judea will be observing Sabbaths. The uncertainty of the day of the week and the season of the year indicates that people living at that time will not be aware of the exact date when the Tribulation began, and therefore will be unable to predict when the midpoint of the Tribulation will occur. Perhaps the ratification date of Antichrist s firm covenant with Israel (Dan. 9:27) will not be revealed publicly. When the temple was destroyed in A.D. 70, many of the Christians had fled from Jerusalem and hid themselves in the clefts of Petra. But the final fulfillment of this prophecy lies in the future. Then everyone in Judea will have to flee to the mountains. 707

13 21 For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. (Matt. 24:21) 24:21 Jesus explained the reason for such hasty retreat. A great tribulation much greater than any the world has ever seen or ever will see would be about to break upon the Jews. This description fits the Old Testament previews of the Great Tribulation: the last three and a half years (1,260 days) of the Tribulation (Rev. 11:2; 13:5). Again, the term Tribulation refers to the future seven-year, 2,520-day period of distress, Daniel's seventieth week (Jer. 30:7; Dan. 9:26 27). The term Great Tribulation refers to the last half, or the second 1,260 days of that 2,520-day period (Matt. 24:15 22), which Jeremiah called the time of Jacob s distress (Jer. 30:6 7). During the first half of the Tribulation ( the beginning of birth pangs, v. 8), Israel will enjoy the protection of Antichrist s firm covenant (Dan. 9:27), but during the second half, after Antichrist breaks his covenant with Israel, she will experience unprecedented persecution (Dan. 9:27). The description in this verse is not a fitting description of the destruction of Jerusalem in A.D. 70, as bad as that was. Certainly the Nazi holocaust in which an estimated six million Jews perished, and other purges in which added multitudes have died, have been worse times than the destruction of Jerusalem. Yet the Great Tribulation will be the worst of all times for the Jews. The coming distress will be unprecedented in its suffering (cf. Dan. 12:1; Rev. 7:14). I hear people today talking about the church going through the Tribulation, and they don t seem to realize how severe it will be. In fact, some folk say that we are in the Great Tribulation at the present time! Well, things are bad in our day, I ll grant that, but this period can be matched with many other periods in history. When the Great Tribulation gets here, there will be nothing to match it in the past or in the future [cf. the seal, trumpet, and bowl judgments of the Book of Revelation, which describe what will happen in more detail]. J. Vernon McGee (Thru the Bible with J. Vernon McGee, 4:129) In a century that has seen two world wars, now lives under the threat of extinction by nuclear holocaust, and has had more Christian martyrs than in all the previous nineteen centuries put together, Jesus prediction does not seem farfetched. But the age will not run its course [to the point where all flesh on earth perishes]; it will be cut short [v. 22]. D. A. Carson ( Matthew, 502 3; written in 1984) 708

14 22 Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. (Matt. 24:22) 24:22 Unless God ends (Gr. ekolobōthēsan, to terminate, curtail, cut short) the Tribulation, no living thing would remain alive. This does not mean that the period will be less than three-and-a-half years [1,260 days], but that it will be definitely terminated suddenly by the second coming of Christ. John F. Walvoord (Matthew: Thy Kingdom Come, 188) (Also see J. Dwight Pentecost, Thy Kingdom Come, 253; Renald E. Showers, Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, ) The antecedent of those days is the days Jesus just described in verses 15 21: the days of the Tribulation. Jesus will shorten them a little out of compassion. Later revelation of this period in the Book of Revelation helps us appreciate the truth of Jesus statement here (cf. Rev. 6 18). Not just people, but all forms of life (Gr. pasa sarx, lit. all flesh ) will experience drastic cutbacks during the Great Tribulation (cf. Rev. 6:7 8; 16:13 21). Antichrist will target the Jews and then Jews who believe in Jesus particularly (Rev. 12:13 17), but great multitudes of people will perish because of the distress that he brings. The elect are believers (cf. 20:16; 22:14; 24:22, 24, 31). Many interpreters, however, take this verse as describing the present age rather than a future tribulation (e.g., Louis Berkhof, Systematic Theology, 4 th ed. [Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941], ). This is the typical amillenarian and postmillenarian interpretation, though some premillenarians, such as Donald Carson, also hold it. Weighing the distress of the present age against that of the Tribulation, we must conclude that this whole passage, including verse 22, describes the future Tribulation, not the present age. This entire paragraph [vv ] relates only to Jews, for no Christian believer would worry about breaking a Sabbath law. Warren W. Wiersbe (The Bible Exposition Commentary, 1:88) 709

15 23 Then if anyone says to you, Behold, here is the Christ, or There He is, do not believe him. 24 For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. (Matt. 24:23 24) 24:23 24 Then means at that time ; namely, at the end of the Tribulation (v. 2). Jesus warned the disciples about people who toward the end of the Tribulation would claim that Messiah had returned, before He actually would return. People professing to be the Messiah ( false Christs ), and others claiming to be prophets ( false prophets ), will arise and mislead many people, because of their ability to perform impressive miracles (cf. v. 11; 7:21 23; 16:1; Luke 17:23 24; Rev. 13:15). Evidently Satan will enable them to perform these great signs and wonders. While false Christs and false prophets have always been in evidence, they will be especially prominent at the end of the age in Satan s final attempt to turn people from faith in Christ. John F. Walvoord (Matthew: Thy Kingdom Come, 189) If possible (Gr. ei dynaton, v. 24) means the false prophets will hope to mislead the elect living in the Tribulation. It does not mean that the elect will inevitably remain true to the faith. Jesus had already said that some of His disciples would abandon the truth under persecution (vv ; cf. 26:31). However, the elect will not lose their salvation. 710

16 25 Behold, I have told you in advance. 26 So if they say to you, Behold, He is in the wilderness, do not go out, or, Behold, He is in the inner rooms, do not believe them. 27 For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. (Matt. 24:25 27) 24:25 Jesus reminded His disciples that He had forewarned them about these impostors (cf. Mark 13:1 37; Luke 21:5 36). The disciples would need to be very careful so the impostors would not dupe them. The disciples Jesus addressed undoubtedly thought they would be alive when these things happened. However, that was not to be the case, and Jesus said nothing to mislead them. In this discourse, and in His other discourses, He was teaching disciples of His in the years to come, as well as those sitting in His presence. Jesus warning applies to every generation of believers: we must remain vigilant in discerning true teachers from false ones. 24:26 27 Jesus point in these verses was that His coming would be obvious to all, rather than obscure. When He comes, everyone will know it. Consequently, the disciples would not need to fear missing the event, and they should not react to every rumor that announced it was happening. His coming will be as obvious as a flash of lightning that covers the heavens (Zech. 9:14). It will be a public event, not something private that only the disciples or some small group would witness. When Jesus returns, no one will need to say, He is in the wilderness, or, He is in the inner rooms. Every eye will see Him (Rev. 1:7). 711

17 28 Wherever the corpse is, there the vultures will gather. (Matt. 24:28) 24:28 This appears to have been a well-known proverbial saying (cf. Luke 17:37; Job 39:30). One view of its meaning is that Jesus meant that the false Messiahs and the false prophets were similar to vultures (vv. 24, 26). They would be trying to pick the corpse of a dead Israel clean, for their own advantage, when Jesus returned (Richard C. H. Lenski, The Interpretation of St. Matthew s Gospel, 946; Stanley D. Toussaint, Behold the King: A Study of Matthew, 276; J. Dwight Pentecost, Thy Kingdom Come, 254). This is a possibility in view of the context. Another view is that the corpse refers to Christ, and the vultures are God s children gathered to feed on Him (John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, 3:143 44). However, the idea of feeding on Christ is foreign to the context, and the comparison of Him to carrion is unappealing. Other interpreters take Jesus illustration to mean signs as visible and indicative [as vultures gathering to a carcass] will herald the reality of the Parousia [Second Coming] (David Hill, The Gospel of Matthew, 322). Another writer paraphrased the verse as follows to give another interpretation. just as when life has abandoned a body, and it becomes a corpse, the vultures immediately swoop down upon it; so when the world has become rotten with evil, the Son of Man and His angels will come to execute the divine judgment. Paul Philip Levertoff (St. Matthew, 79) (Also see J. Vernon McGee, Thru the Bible with J. Vernon McGee, 4:130; John F. Walvoord, Matthew: Thy Kingdom Come, 190.) The Greek word translated vultures, aetoi, also means eagles, but eagles rarely search out carrion. Still another view is that the figure emphasizes the swiftness of Messiah's coming (T. W. Manson, The Sayings of Jesus [London: SCM, 1949], 147). However, the repulsive character of vultures and carrion suggest more than just a swift coming. Furthermore, vultures do not always arrive and devour carrion swiftly. The most likely view is that the world at the end of the Tribulation period is the corpse, and the vultures represent Jesus and His angelic army (cf. Rev. 19:17 19). Where moral corruption exists, divine judgment falls (cf. Job 39:27 30) (The New Scofield Reference Bible, 1034). Jesus point was that there will be terrible carnage when He comes in judgment. 712

18 29 But 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 the sky, and the powers of the heavens will be shaken. 30 And then the sign of the Son of Man will appear in the sky [Dan. 7:13], and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. (Matt. 24:29 30) 24:29 This verse and the following two give a positive description of Messiah s coming. But (NASB, Gr. de) introduces the contrast from the negative warning that preceded. At the very end of the Tribulation there will be signs in the sky. The sun and the moon will darken and the stars will fall from the sky (Isa. 13:9 10; 34:4; Ezek. 32:7; Joel 2:31; 3:15; Amos 8:9; Hag. 2:6; Zech. 14:6; Rev. 6:12 14). This is probably the language of appearance; i.e., this is how it will appear to people on the earth. The powers of the heavens (NASB) or the heavenly bodies (NIV) probably is a collective reference to the sun, moon, and stars (Alan Hugh M Neile, The Gospel According to St. Matthew, 352). However, the descriptions of the Tribulation in the Book of Revelation suggest that God may fulfill these predictions literally. 24:30 What is the sign of the Son of Man? One very old interpretation is that it is a display of the cross in the sky (Henry Alford, The Greek Testament, 1:243). This view has seemed fanciful to most interpreters. A popular view is that it will be a light and or a cloud, similar to or perhaps identical with the Shekinah, that will surround Jesus when He comes (e.g., J. Dwight Pentecost, The Words and Works of Jesus Christ, 404). This seems more probable, since Jesus evidently was referring to Daniel 7:13 when He said these words. Furthermore, when Jesus ascended to heaven in a cloud, an angel told His disciples that He would return the same way (Acts 1:11). The clouds symbolize the heavenly origin and character of the King (cf. 17:5) (Alfred Plummer, An Exegetical Commentary on the Gospel According to S. Matthew, 336). A third view is that the sign will be Christ Himself (e.g., Willoughby C. Allen, A Critical and Exegetical Commentary on the Gospel According to S. Matthew, ; The Nelson Study Bible, 1622, n. on 24:30). In this case, the appearance of Christ in glory would signify coming judgment. This may be the correct view. Zechariah prophesied that all the tribes of Israel in the land would mourn in repentance (Zech. 12:12). Jesus identified this prediction with His coming, and broadened it to include all the tribes of the earth. Probably the unsaved will mourn because of the judgment they anticipate. 713

19 31 And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER [Isa. 27:13] His elect from the four winds, from one end of the sky to the other. (Matt. 24:31) 24:31a Jesus explained another event that will happen when He returns at the end of the Tribulation. The passage He referred to was Isaiah 27: There Israel is in view, so Jesus must have been speaking about the gathering of Israelites again to the Promised Land at His Second Coming. The four winds refer to the four compass points. This regathering will involve judgment (13:39, 41; 24:40 41; 25:31; 2 Thess. 1:7 8). Jesus had previously spoken of the angels role of assisting Him at this time (13:41; cf. 16:27). This regathering will set the stage for Messiah s worldwide reign. During the wilderness wanderings and in the land, God summoned the Israelites to march and to worship using trumpets (Exod. 19:16; 20:18; Jer. 4:5; et al.). This is not the same trumpet that will call Christians to heaven at the Rapture (1 Cor. 15:52; 1 Thess. 4:16). Other trumpets will sound announcing various other events in the future (cf. Rev. 8:2, 6, 13; 9:14; 11:15; et al.). Events in the Church Age, between Pentecost and the Rapture, are not in view in the Olivet Discourse. This is the typical pretribulational interpretation of the discourse (see Bruce A Ware, Is the Church in View in Matthew 24 25? Bibliotheca Sacra 138:550 [April June 1981]:158 72). The whole discourse deals with the return of Messiah to establish His kingdom on the earth and the things leading up to that. Jesus mentioned no sign, in this discourse, involving anything in the Church Age. The signs begin in the Tribulation when Christians will have gone to be with the Lord. Jesus first reference to the Rapture was in the Upper Room Discourse (John 14:1 3), which He gave after the Olivet Discourse. David L. Turner compared and contrasted four main evangelical views of this passage: the futurist, the preterist, the traditional preteristfuturist, and the revised preterist-futurist ( The Structure and Sequence of Matthew 24:1 41: Interaction with Evangelical Treatments, Grace Theological Journal 10:1 [Spring 1989]:3 27). For a refutation of the preterist interpretation, see Stanley D. Toussaint, A Critique of the Preterist View of the Olivet Discourse, Bibliotheca Sacra 161:644 (October December 2004): The futurist view is best. Those accepting the posttribulational view, that the rapture of the church and the second coming of Christ occur at the same time, tend to ignore the details of this discourse in the same fashion as the amillenarians do. John F. Walvoord (Matthew: Thy Kingdom Come, 181) 714

20 31 And He will send forth His angels with a great trumpet and they will gather together [Isa. 27:13] His elect from the four winds, from one end of the sky to the other. (Matt. 24:31) 24:31b The reference to Jesus sending angels to gather the elect from the sky may indicate that the resurrected dead and raptured Christians are also in view (John F. Walvoord, Matthew: Thy Kingdom Come, 190). They will accompany Him when He returns to reign on the earth (cf. Col. 3:4). Some interpreters believe the reference to the sky simply describes the whole world in different words, and that only Jews are in view in this verse. Some feel this may include Old Testament saints who have died (Stanley D. Toussaint, Behold the King: A Study of Matthew, ; D. A. Carson, Matthew, 506; Louis A. Barbieri, Jr., Matthew, 78). It probably includes Christians who return with Jesus, resurrected Old Testament saints, resurrected Tribulation martyrs, Tribulation saints who survive to the end of the Tribulation, and possibly holy angels. This concludes Jesus answer to the disciples question about the sign of His coming and the end of the present age (v. 3). Other important passages of Scripture dealing with the Second Coming are the following: Deuteronomy 30:3 Psalm 2 Isaiah 63:1 6 Daniel 2:44 45 Romans 11:26 1 Thessalonians 3:13; 5:1 4 2 Thessalonians 1:7 2:12 2 Peter 2:1 3:17 Jude 14 15; and Revelation 1:7; 19:

21 This diagram shows the relationships among the various future events in Bible prophecy. After the Rapture of the Church there will probably be a time of preparation (duration unknown), after which the 2,520-day Tribulation period will begin. The Tribulation period is the 70 th week of Daniel (Dan. 9:25 27; one week = days, approximately 7 years). During the first half of the Tribulation the nation Israel will enjoy protection under a peace covenant ( firm covenant, Dan. 9:27) with the Antichrist. At the midpoint of the Tribulation the Antichrist will break his covenant with Israel and set up the abomination of desolation in the Temple (Dan. 9:27). This is the time when the people of Judea must flee to the mountains (Matt. 24:15 20; Mark 13:14 18; Luke 21:21 24) to avoid persecution. The second half of the Tribulation period is known as the Great Tribulation (Matt. 24:21; Rev. 7:14) and the time of Jacob s distress (Jer. 30:7). This period has duration of 42 months (30 days/month; Rev. 11:2; 13:5), which is 1,260 days (Rev. 12:6). During this period Israel will suffer unprecedented persecution by the Antichrist. The Second Coming of Messiah will abruptly terminate the Great Tribulation. The seal, trumpet, and bowl judgments will occur during the Tribulation period. These judgments are nested: the seventh seal judgment comprises the seven trumpet judgments; the seventh trumpet judgment comprises the seven bowl judgments. One cannot be dogmatic about the exact timing of these judgments, but it appears that the first six seal judgments will occur during the first half of the Tribulation, and the trumpet and bowl judgments will occur during the Great Tribulation. The first six seal judgments are described in Revelation 6; the first six trumpet judgments are described in Revelation 8 9; the seven bowl judgments are described in Revelation 16. All of these judgments lead up to the Second Coming (glorious appearing) of Messiah. 716

22 32 Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33 so, you too, when you see all these things, recognize that He is near, right at the door. (Matt. 24:32 33) Next, Jesus exhorted His disciples on the basis of this revelation concerning the future. He taught them their responsibilities using seven parables (Matt. 24:32 25:30). First, Jesus told His disciples four parables advocating vigilance in view of the time of His return (24:32 44). These stories were illustrations of His main points in the Olivet Discourse. The first parable, the parable of the fig tree (24:32 36; cf. Mark 13:28 32; Luke 21:29 33), stresses the importance of the signs signaling Jesus return. 24:32 33 The lesson (Gr. parabolē, lit. parable) of the fig tree is quite simple. As the appearance of tender twigs and leaves on the fig tree indicate the nearness of summer, so the appearance of the signs Jesus explained would indicate that His coming is near. A popular interpretation of this parable equates modern Israel s presence in the Promised Land with the budding of the fig tree (Arno C. Gaebelein, The Gospel of Matthew: An Exposition, 2:213 14; William Kelly, Lectures on the Gospel of Matthew, 451). This view may be placing too much emphasis on the identification of the fig tree with the modern State of Israel (cf. Jer. 24:1 8; 29:17). On the other hand, this could be at least part of what Jesus intended. Many commentators take this parable as describing the destruction of Jerusalem in A.D. 70 (e.g., G. Campbell Morgan, The Gospel According to Matthew, 286; Willoughby C. Allen, A Critical and Exegetical Commentary on the Gospel According to S. Matthew, 259; R. G. V. Tasker, The Gospel According to St. Matthew: An Introduction and Commentary, 227). This view is probably not correct. Here the sign indicates that He is near, right at the door something that was not true in A.D

23 34 Truly I say to you, this generation will not pass away until all these things take place. (Matt. 24:34) 24:34 Jesus first stressed the importance of what He would say: Truly I say to you, What did He mean by this generation? Many interpreters have concluded that Jesus meant the generation of disciples to whom He spoke (cf. 11:16; 12:39, 41 42, 45; 16:4; 17:17; 23:36). Some within this group of interpreters have concluded that because these signs did not occur before that generation of disciples died, Jesus made a mistake (e.g., Alan Hugh M Neile, The Gospel According to St. Matthew, 355). This solution is unacceptable in view of who Jesus was. Other interpreters in this group have concluded that, since these signs did not appear during the lifetime of that generation of disciples, Jesus must have been speaking metaphorically, not literally (e.g., Alfred Plummer, An Exegetical Commentary on the Gospel According to S. Matthew, 338). They say the destruction of Jerusalem in A.D. 70 fulfilled what Jesus predicted (e.g., William Barclay, The Gospel of Matthew, 2:348). This solution is also unacceptable, because there is nothing in the text to indicate that Jesus meant that the disciples should understand the signs and Jesus Second Coming non-literally. Moreover, numerous similar prophecies concerning Messiah s first coming were fulfilled literally. Perhaps Jesus meant that the generation of disciples that saw the future signs would also witness His return (Carl Armerding, The Olivet Discourse [Findlay, Ohio: Dunham Publishing Co., n.d.], 44; Charles Lee Feinberg, Israel in the Last Days: The Olivet Discourse [Altadena, Calif.: Emeth Publications, 1953], 22; Stanley D. Toussaint, Behold the King: A Study of Matthew, ; Louis A. Barbieri, Jr., Matthew, 78; Mark L. Bailey, The New Testament Explorer, 51 52). However, the demonstrative pronoun this (Gr. aute) seems to stress the generation Jesus was addressing. Even so, in context this pronoun could refer to the end times rather than to that generation. This is the preferred view. 718

24 34 Truly I say to you, this generation will not pass away until all these things take place. (Matt. 24:34) 24:34 Other interpreters have noted that generation (Gr. genea) can refer to a race of people, not just to one generation (cf. 16:4; Phil. 2:15) (Hermann Cremer, Biblico-Theological Lexicon of New Testament Greek, Translated by William Urwick, 4 th English ed. [Edinburgh: T. & T. Clark, 1895], ). They conclude that Jesus meant the Jewish race would not end before all these signs had attained fulfillment (e.g., E. Schuyler English, Studies in the Gospel According to Matthew [New York: Fleming H. Revell Co., 1935], 179; Arno C. Gaebelein, The Gospel of Matthew: An Exposition, 2:214 15; J. Vernon McGee, Thru the Bible with J. Vernon McGee, 4:121; Homer A. Kent, Jr., The Gospel According to Matthew, 972). This is a possible solution, but it seems unusual that Jesus would introduce the continuing existence of the Jewish race to confirm the fulfillment of these signs. Another view has focused attention on the words take place (NASB) or have happened (NIV; Gr. genētai) that occur in all three synoptic accounts. The Greek word means to begin or to have a beginning. Advocates affirm that Jesus meant that the fulfillment of some of all these things would begin in the generation of His present disciples (cf. v. 33), but complete fulfillment would not come until later (e.g., Cranfield, St. Mark 13, Scottish Journal of Theology 7 [July 1954]:291; C. E. Stowe, The Eschatology of Christ, With Special Reference to the Discourse in Matt. XXIV. and XXV., Bibliotheca Sacra 7 [July 1850]:471; Mark L. Hitchcock, A Critique of the Preterist View of Soon and Near in Revelation, Bibliotheca Sacra 163:652 [October December 2006]:467 78). However, Jesus said all those things would begin during that generation. It is possible that all those things would begin during that generation if one interprets all those things as the signs as a whole (cf. v. 32). The earliest signs then would correspond to the branches of the fig tree becoming tender. This would be the first evidence of fulfillment shaping up. This generation then represents an evil class of people who will oppose Jesus disciples until the day He returns (Neil D. Nelson Jr., This Generation in Matt 24:34: A Literary Critical Perspective, Journal of the Evangelical Theological Society 38:3 [September 1996]:385). See also Lawrence A. DeBruyn, Preterism and This Generation, Bibliotheca Sacra 167:666 (April June 2010):

25 35 Heaven and earth will pass away, but My words will not pass away. 36 But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. (Matt. 24:35 36) 24:35 With these words Jesus further stressed the certainty of what the signs anticipated. He claimed that His predictions had the same authority and eternal validity as God s words (cf. Ps. 119:89 90; Isa. 40:6 8). 24:36 The certainty of fulfillment should not lead the disciples to conclude that they could predict the time of fulfillment exactly. Jesus explained that only the heavenly Father knew precisely when the Son would return (cf. Acts 1:7). This verse becomes the main proposition which is developed from this point to Matthew 25:30. Stanley D. Toussaint (Behold the King: A Study of Matthew, 280) Watchful preparation is necessary, since no one knows the day or the hour when Jesus will return. We do not know the year or the month, either. The alternative to preparing would be living life as usual without regard to the King s return. Jesus deliberately discouraged His disciples from setting dates. Jesus self-confessed ignorance has created a problem for some readers. How could He be God and not know everything? The answer is part of the problem of God becoming man: the Incarnation. Jesus voluntarily limited Himself, and limitation of His knowledge was part of His humiliation (Luke 2:52; Phil. 2:7). John s Gospel, the one of the four Gospels most clearly insisting on Jesus deity, also insists with equal vigor on Jesus dependence on and obedience to his Father a dependence reaching even to his knowledge of the divine. How NT insistence on Jesus deity is to be combined with NT insistence on his ignorance and dependence is a matter of profound importance to the church; and attempts to jettison one truth for the sake of preserving the other must be avoided. D. A. Carson ( Matthew, 508) 720

26 37 For the coming of the Son of Man will be just like the days of Noah. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39 and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. (Matt. 24:37 39) 24:37 39 This parable of Noah s days (Matt. 24:37 39; cf. Luke 17:26 27) clarifies verse 36, as the introductory for (Gr. gar) indicates. The previous parable stressed the signs leading up to Jesus return, but this one stresses the responses to those signs and the consequences of those responses. Life will be progressing as usual when the King returns to judge. Similarly, life was progressing as usual in Noah s day, just before God broke in on humankind with judgment (cf. 1 Pet. 3:20 21). Despite upheavals, people will continue their normal pursuits. Extreme sinfulness and disregard of God s Word will be widespread then (cf. Gen. 6:5). The special point of the analogy is not that the generation that was swept away by the Flood was exceptionally wicked; none of the occupations [life activities] mentioned are sinful; but that it was so absorbed in its worldly pursuits that it paid no attention to solemn warnings. Alfred Plummer (An Exegetical Commentary on the Gospel According to S. Matthew, 340) Jesus disciples need to maintain constant vigilance, because the daily grind, including distress and persecution, will tend to lull them into dangerous complacency. It is normal for even remarkable signs of an impending change to have no effect on people. For example, when meteorologists announce the coming of a hurricane or tornado, there are always some people in its path who refuse to seek safety. 721

27 40 Then there will be two men in the field; one will be taken and one will be left. 41 Two women will be grinding at the mill; one will be taken and one will be left. (Matt. 24:40 41) Having explained the importance of the signs leading up to His return and the responses to those signs, Jesus next explained the respective consequences of the two responses. He did this with parables of one taken and one left behind (Matt. 24:40 41; cf. Luke 17:34 35). 24:40 41 Many Christians who have read these verses have assumed that they describe believers, taken to heaven at the Rapture, and unbelievers left behind to enter the Tribulation. However, the context is dealing with the Second Coming of Christ, not the Rapture. The sequence of events will be: Jesus ascension, the Church Age (beginning on Pentecost and ending with the Rapture), the Tribulation, the Second Coming, and the beginning of the messianic kingdom. It will be a taking away judicially and in judgment. The ones left will enjoy the blessings of Christ s reign on earth, just as Noah and his family were left to continue life on earth. This is the opposite of the rapture, where those who are left go into the judgment of the Great Tribulation. Charles Lee Feinberg (Israel in the Last Days: The Olivet Discourse, 27) Jesus was not referring to the Rapture of the church in Matthew 24. When that event takes place, all the saved will be removed from the earth to meet Christ in the air, and all the unsaved will be left on the earth. Thus, the Rapture will occur in reverse of the order of things in the days of Noah and, therefore, the reverse of the order at Jesus coming immediately after the Great Tribulation. Renald E. Showers (Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church, 180) Some interpreters have made a case for this being a reference to the Rapture, because Jesus used two different words for take in the context. In verse 39, the Greek verb is airō, whereas in verses 40 and 41, He used paralambanō. The argument is that paralambanō is a word that describes Jesus taking His own to Himself. However, it also occurs in a bad sense (4:5, 8). Probably Jesus used paralambanō because it more graphically pictures sweeping away as in a flood (James Morison, A Practical Commentary on the Gospel According to St. Matthew, 489). Perhaps Jesus used two illustrations to show that neither gender, nor occupation, nor close relationship, will prevent the separation for judgment (cf. 10:35 36). Typically two women often sisters, a mother and a daughter, or two servants sat opposite each other turning the small hand mill between them (D. A. Carson, Matthew, 509). 722

28 42 Therefore be on the alert, for you do not know which day your Lord is coming. (Matt. 24:42) 24:42 Matthew 24:42 is an exhortation to watchfulness (cf. Mark 13:33 37; Luke 21:34 36). This verse applies to all that Jesus said beginning in verse 32. Jesus disciples need to remain watchful because the exact time of the King s return is unknown, even though signs of His coming will indicate His approach. [ Be on the alert ] does not mean look for or anticipate immediately, but borrows the image of a night watchman at his post : the disciple must remain prepared for his Lord s coming, remaining alert and awake at his post. Craig S. Keener (A Commentary on the Gospel of Matthew, 592) In context this applies to believers on earth during the Tribulation period, as they live in confident expectation of Jesus second coming. However, the same kind of watchfulness is required of believers today (1 Cor. 16:13), since we do not know the time of the Rapture. Believers should desire to live in confident expectation of Jesus coming, and always to be ready for Him to come. We want to be found faithful when He comes, and not to shrink away from Him in shame at His coming (1 John 2:28). Disciples serve the Savior with joyful diligence, knowing that one day we shall see Him face to face (1 Cor. 13:12) (James Montgomery Boice, The Gospel of Matthew, 2:521). 723

29 43 But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44 For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. (Matt. 24:43 44) Next Jesus concluded His instructions concerning the importance of vigilance, in view of His return, by giving a parable urging watchfulness: the parable of the watchful homeowner (Matt. 24:43 44). 24:43 44 The introductory but connects this illustration with the former one and identifies a contrast. Jesus is like a thief in only one respect; namely, that other people will not expect His coming. The point of this parable is that if a homeowner knows the general time when a thief will break in, he or she will prepare accordingly. The signs of the times during the Tribulation that Jesus revealed (vv. 5 22) will enable believers to know the general time He will return. Consequently believers in the Tribulation should prepare themselves. The death-day of the world needs to be hid for the purposes of providence as much as the dying-day of individuals. A. B. Bruce (The Training of the Twelve, 338) This concludes the emphasis on vigilance that marks the first part of Jesus instructions to His disciples, anticipating His return and the end of the present age. Jesus used Noah to warn that men will not know the day, and He used the picture of the burglar to warn that they will not know the hour. Warren W. Wiersbe (The Bible Exposition Commentary, 1:90) It seems clear, then, that Jesus was speaking of His Second Coming and of the Tribulation signs that would precede it, as well as about the coming destruction of Jerusalem in A.D. 70. This was His intended meaning, and understanding what He said this way is the proper interpretation of His words. However, Christians living in the Church Age can apply this passage to our situation, because what we face now is similar to the one that Tribulation saints will face in the future. We, too, look forward to a return of the Lord (at the Rapture) that will be preceded by increasing trouble for believers (e.g., 1 Tim. 4; 2 Tim. 3). It is as important for us to be watchful as it will be for saints living during the Tribulation. 724

30 45 Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? 46 Blessed is that slave whom his master finds so doing when he comes. 47 Truly I say to you that he will put him in charge of all his possessions. (Matt. 24:45 47) Jesus continued instructing His disciples, but now (Matt. 24:45 25:30) stressed the importance of prudence and faithfulness, as He prepared them for His return. There are three parables in this section. All of them refer to two types of disciples, the faithful and the unfaithful (see Joseph C. Dillow, The Reign of the Servant Kings, ). The parable of the two servants (24:45 51; cf. Luke 12:42 48) illustrates the two attitudes that people during the Tribulation will have regarding Jesus return. 24:45 47 The servants (Gr. douloi) are Jesus disciples, to whom He has entrusted the responsibility of managing His affairs during His absence from the earth. Some servants will be faithful and sensible (prudent, cf. 7:24; 10:16). They will carry out God s will for them, including feeding the world the gospel, which dispensing food represents in the parable. When Jesus returns, these faithful servants will be blessed (i.e., the objects of God s favor who are consequently happy, cf. 5:3). Moreover, Jesus will promote them to positions of greater responsibility in the kingdom that He will establish. The reward of faithfulness is to be trusted with higher responsibilities; cf. xxv. 21, 23, Lk. xvi. 10a. Since the parable deals with the Parousia [Second Coming], the words apply to higher activities in the [kingdom] age to come. Alan Hugh M Neile (The Gospel According to St. Matthew, 358) 725

31 48 But if that evil slave says in his heart, My master is not coming for a long time, 49 and begins to beat his fellow slaves and eat and drink with drunkards; 50 the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51 and will cut him in pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth. (Matt. 24:48 51) 24:48 51 Other disciples may conclude that Jesus delay indicates a postponement of His appearing. This conclusion may lead to their abusing their fellow disciples and their carousing. Jesus return will surprise such disciples who will not be ready for it. The fate of such unfaithful and unwise servants will be tragic. Jesus will cut them in pieces a graphic and hyperbolic description of personal destruction (v. 51; cf. 1 Sam. 15:33; Heb. 11:37) (Karl E. Pagenkemper, Rejection Imagery in the Synoptic Parables, ). Their lot will be with the hypocrites, those who Jesus predicted would experience God s most severe judgment and rejection (cf. 6:2, 5, 16; 16:3; 23:13 29) (Darrell L. Bock, Jesus according to Scripture: Restoring the Portrait from the Gospels, 270). Furthermore they will eventually go to hell. Invariably throughout Matthew this phrase [weeping and gnashing of teeth] refers to the retribution of those who are judged before the millennial kingdom is established (Matthew 8:12; 13:42, 50; 22:13; 25:30). Stanley D. Toussaint (Behold the King: A Study of Matthew, 282) These unfaithful servants must be disciples of Jesus during the Tribulation who are not genuine believers. There will be some people in the Tribulation who claim to be followers of Jesus, but who have not trusted in Him for salvation. There were many such in Jesus day, and there are many today. In this parable the good servant was both prudent and faithful (v. 45). Jesus next gave the parable of the ten virgins to illustrate prudence, and then He gave the parable of the talents to illustrate faithfulness. This [next] part of the Olivet Discourse [i.e., ch. 25] goes beyond the sign questions of the disciples (24:3) and presents our Lord s return in three aspects: (1) as testing profession, vv. 1 13; (2) as testing service, vv ; and (3) as testing individual Gentiles, vv The New Scofield Reference Bible (1035) 726

32 1 Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. (Matt. 25:1) This parable of the ten virgins (Matt. 25:1 13) helps disciples understand what it means to await the King s return with prudence. the point is simply that readiness, whatever form it takes, is not something that can be achieved by a last-minute adjustment. It depends on long-term provision, and if that has been made, the wise disciple can sleep secure in the knowledge that everything is ready. R. T. France (The Gospel of Matthew, 947) 25:1 The introductory then ties this parable to the subject of the preceding instruction; namely, the Second Coming of the Son of Man. The beginning of the kingdom of heaven is in view. It will be similar to what the following story describes. Jesus probably chose ten virgins for His illustration because such a number was customary for marriages of His day (Alfred Edersheim, The Life and Times of Jesus the Messiah, 2:455). The number probably does not have symbolic significance. Likewise that the women were virgins (Gr. parthenos, cf. 1:23), probably has no other significance than that they were young women who were friends of the bride and groom. Their virginity is not a factor in the parable. The lamps (Gr. lampas) could have been either torches or, probably, smaller lamps with wicks (cf. v. 7). To meet (Gr. hypantēsis) connotes an official welcome of a visiting dignitary (Alan Hugh M Neile (The Gospel According to St. Matthew, 360). Most premillennial commentators have taken these virgins as representing Jews during the Tribulation. However, some argued that they stand for Christians in the present age (e.g., Arno C. Gaebelein, The Gospel of Matthew: An Exposition, 2:225 26). The arguments in favor of the second view are, primarily, what the passage does not contain, such as: the title Son of Man, the phrase times or seasons, and Old Testament quotations. However, arguments from silence are never strong, and they are unconvincing here. The better explanation is that this parable deals with the same time and people as the immediately preceding and following parables do. The ten virgins represent Jewish disciples in the Tribulation waiting for the coming of the King. That is not to say, however, that the principle of watchfulness that this parable teaches is not applicable to Christian disciples who await the Lord s return for them at the Rapture. 727

33 Some background information concerning weddings in the ancient Near East is helpful in understanding this parable (see Edwin M. Yamauchi, Cultural Aspects of Marriage in the Ancient World, Bibliotheca Sacra 135:539 [July September 1978]: ; Joachim Jeremias, The Parables of Jesus, ; Richard C. Trench, Notes on the Parables of Our Lord, ): 1. First, the parents arranged the marriage with the consent of the bride and groom. 2. Second, the couple passed an engagement period of many months in which it would become clear, hopefully, that the bride was a virgin. 3. Third, on the day of the wedding the groom would go to the bride s house to claim his bride from her parents. His friends would accompany him. 4. Fourth, the marriage ceremony would take place at the bride s home. 5. Fifth, on the evening of the day of the wedding, the groom would take his bride home. This involved a nighttime procession through the streets. 6. Sixth, the bride and groom would consummate their marriage at the groom s home the night of the wedding ceremony. 7. Seventh, there would be a banquet that would often last as long as seven days. This often took place at the groom s home. The scene in this parable is at night, when the bride s friends are waiting to welcome the couple, and to enter the groom s house where the banquet will begin shortly. All ten of the virgins knew that the groom s appearing would be soon. 728

34 2 Five of them were foolish, and five were prudent. 3 For when the foolish took their lamps, they took no oil with them, 4 but the prudent took oil in flasks along with their lamps. 5 Now while the bridegroom was delaying, they all got drowsy and began to sleep. (Matt. 25:2 5) This parable has been understood to teach the partial rapture theory. The partial rapture theory is that only those believers who are prepared (i.e., who are expecting the Lord s call and are ready for it) will be raptured. Other believers will remain behind. The explanation of the parable below will show that this is not the correct interpretation. 25:2 5 The five prudent (Gr. phronimoi, cf. 7:24; 10:16; 24:45) virgins represent Jewish disciples who not only anticipated Jesus arrival but also prepared for it (cf. 3:2: 4:17). The five foolish virgins anticipated it but did not prepare for it. Preparedness is what separated the wise from the foolish. Perhaps their spiritual condition will be analogous to the Jews at the Lord s first coming. With eyes only for the physical benefits of the kingdom, the foolish Jews fail to prepare themselves spiritually for its coming. Stanley D. Toussaint (Behold the King: A Study of Matthew, 285) Both groups of young women became drowsy and fell asleep. Many a preacher has seen this happen while he is preaching [cf. Acts 20:9]. Archibald T. Robertson (Word Pictures in the New Testament, 1:196) This period of delay corresponds to the time between the first signs of Jesus coming and His appearance. Jesus did not praise or blame the virgins for sleeping. Only the wise virgins took oil with them (v. 4). The foolish ones evidently just lit their torches or wicks without oil. The symbolism of oil is probably significant since in Scripture it often represents the Holy Spirit (e.g., 1 Sam. 16:13). If so, those with oil might be believers, and those without oil, unbelievers (Homer A. Kent, Jr., The Gospel According to Matthew, 974). 729

35 6 But at midnight there was a shout, Behold, the bridegroom! Come out to meet him. 7 Then all those virgins rose and trimmed their lamps. 8 The foolish said to the prudent, Give us some of your oil, for our lamps are going out. 9 But the prudent answered, No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves. (Matt. 25:6 9) 25:6 9 Midnight probably also has significance, since in Scripture it is often the time of judgment (e.g., Exod. 11:4). When someone announced the arrival of the groom, the virgins all woke up and trimmed their lamps. However, the lamps of the foolish soon began to go out (present tense in the Greek text). The preparations of the wise virgins did the unwise no good. The time to prepare had passed. Though Jesus did not go into this, the bride in the parable must be the church, the bride of Christ (cf. 2 Cor. 11:2). The church will be in heaven with Jesus, during the Tribulation, having gone there at the Rapture (1 Thess. 4:13 17). Christians will return to earth with Jesus at His Second Coming, and will evidently have some part in the judgment that will begin the kingdom (vv ; cf. 1 Cor. 6:2). 730

36 10 And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. 11 Later the other virgins also came, saying, Lord, lord, open up for us. 12 But he answered, Truly I say to you, I do not know you. (Matt. 25:10 12) 25:10 12 Shortly after the announcement went out, the groom arrived (cf. 24:27, 39, 50). There was not enough time for the foolish virgins to obtain oil then. The wise virgins entered the wedding feast, and someone shut the door into the banquet hall (cf. vv ). There was no more opportunity for the foolish to enter. Their pathetic cries were of no avail (cf. 7:21 23; 23:37). The groom s refusal to admit them was not the result of callous rejection in spite of their desire to enter the feast. Rather, he refused to admit them because they had failed to prepare adequately. The closed door, which to those who were ready meant security and untold bliss, to the others meant banishment and untold gloom. Alfred Plummer (An Exegetical Commentary on the Gospel According to S. Matthew, 346; cf. Karl E. Pagenkemper, Rejection Imagery in the Synoptic Parables, ) These verses picture the judgment of Jews that will happen at the end of the Tribulation and before the establishment of the messianic kingdom. 731

37 13 Be on the alert then, for you do not know the day nor the hour. (Matt. 25:13) 25:13 This is the lesson the disciples were to learn from this parable. Disciples need to prepare for Messiah s appearing as well as to anticipate that event. Note that the foolish virgins were not excluded because they had become drowsy and fallen asleep. Jesus was not calling primarily for alertness in this parable (Gr. grēgoreō, to be awake, to watch) remaining awake when others sleep as important as that is. He was calling primarily for preparation. Preparing involves trusting in Jesus as the Messiah. Many Jews in Jesus day were anticipating the appearance of Messiah and the inauguration of the kingdom. However, they did not prepare, even though John the Baptist, Jesus, and Jesus disciples urged them to. Those who did, became believing disciples of Jesus. Once again, the same two types of Jews will exist during the Tribulation, before Messiah appears the second time. The prudent disciple is the one who makes the necessary preparation by trusting in Jesus. Preparation must be made before it is too late to do so. Unbelieving Jews during the Tribulation will know neither the day nor the hour of Messiah s coming. Unfortunately, the necessary sense of urgency is removed by those who would set a date for Messiah s return. (See J. Gregory Sheryl, Can the Date of Jesus Return Be Known? Bibliotheca Sacra 169:673 [January March 2012]:20 32, for a review of date-setters through history.) If we review in reverse order the three parables we ve thus far examined [in 24:43 44; 24:45 51; and 25:1 13], I trust you ll agree that what we ve seen are examples of Christ s return later than expected, Christ s return sooner than expected, and Christ s return coming simply at an unexpected time. I think that covers all logical possibilities and ought to put a stop to Christian guesswork about the timing of the end once and for all. Craig L. Blomberg (Preaching the Parables: From Responsible Interpretation to Powerful Proclamation, 196) 732

38 14 For it is just like a man about to go on a journey, who called his own slaves and entrusted his possessions to them. (Matt. 25:14) The other important quality that will make a servant blessed when Jesus returns, in addition to prudence, is faithfulness (cf. 24:45 46). The next parable, the parable of the talents (25:14 30), explains what Jesus regards as faithfulness. Essentially it involves using what God has entrusted to one to advance God s interests in the world. It involves making a spiritual profit with the deposit God has entrusted to each disciple (cf. 1 Tim. 1:11; 6:20; James 2:14 26). The parable of the ten virgins speaks of salvation, but this one emphasizes the importance of rewards and judgment. 25:14 For (Gr. gar) links the following parable with the lesson expressed in verse 13 (Alan Hugh M Neile, The Gospel According to St. Matthew, 364). The antecedent of it is the kingdom of heaven (v. 1). Probably this parable is so tightly associated with the last one as to share its introduction D. A. Carson ( Matthew, 515) Thus, the point of the parable of the ten virgins, and the parable of the talents, is the same. The difference is a matter of emphasis. The emphasis of the first one is the importance of spiritual preparation, whereas the emphasis of the second is the importance of spiritual service (Stanley D. Toussaint, Behold the King: A Study of Matthew, 286). The second parable deals with the period of waiting, that the first parable only mentioned in passing. Both parables deal primarily with the judgment of Jews at the end of the Tribulation, though both apply to Christians today, as does the whole Olivet Discourse. Some slaves (Gr. douloi) in the ancient biblical world enjoyed considerable responsibility and authority. In the parable, the man taking the journey turned over his money to three of his slaves. They understood that they could share in the profits if they managed well what they had received. 733

39 15 To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. (Matt. 25:15) 25:15 In New Testament times, a talent (Gr. talanton) was a unit of exchange. Its value depended on the type of metal that was in view gold, silver, or copper. The talents in this parable may have been silver, though this is not important. The Greek word argyrion in verse 18 can mean either money or silver. Originally, a talent was a measure of weight, between 58 and 80 pounds (Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, s.v. talanton, p. 803). Many translators and commentators use 75 pounds as a convenient working amount. Later the talent was a coin worth about 6,000 denarii. The earning power of a talent coin was therefore the equivalent of about 16½ years wages for a workingman or a foot soldier. By any calculation, the worth of the talents entrusted to the slaves in this parable was great. Five talents might amount to considerably more than a lifetime of earnings. This master distributed his resources according to his evaluation of the ability of each slave. As always, greater privilege brings greater responsibility (cf. Luke 12:48). Probably we should understand the talents to represent all the working capital that God entrusts to His disciples. To limit the significance of talents to either: spiritual gifts, natural abilities, the gospel, opportunities for service, money, or whatever limits the scope of what Jesus probably intended. All of these things constitute what God has given His servants to use for His glory. The use that one makes of his opportunities is the measure of his capacity for more. Archibald T. Robertson (Word Pictures in the New Testament, 1:198 99) This capacity for work lies not within our own power; but it is in our power to use for Christ whatever we may have. Alfred Edersheim (The Life and Times of Jesus the Messiah, 2:460) These slaves represent Jews living during the Tribulation, not Christians living in the Church Age, though this parable is applicable to us as well. Tribulation Jews will have unparalleled opportunities to serve Jesus Christ. The opportunity to herald the gospel to the ends of the earth will be one of these great privileges. Many disciples then (e.g., 144,000 missionaries; Rev. 7; 14) will probably have the opportunity to present the gospel to thousands, and perhaps millions of individuals, using the technology of their day. 734

40 16 Immediately the one who had received the five talents went and traded with them, and gained five more talents. 17 In the same manner the one who had received the two talents gained two more. 18 But he who received the one talent went away, and dug a hole in the ground and hid his master s money. (Matt. 25:16 18) 25:16 18 Immediately, the slaves entrusted with five and two talents began to put their money to use for their master. This shows their faithfulness to their duty to make money for him. They traded with the money in some way, and they made a profit. The other slave, however, was unwilling to work and to risk. By burying the money, he showed that he valued safety above all else. Burying his talent was even much safer than putting it in a savings account. Before the days of modern banking, many people buried money in the ground for safekeeping. During the Tribulation the slaves of God who have a heart for God and His coming kingdom will sense their privilege, seize their opportunities, and serve God to the maximum extent of their ability. Those who have no real concern about preparing people for the coming King will do nothing with their opportunities. Their own safety will be more important to them than working to prepare for the arrival of the King. Being a good steward involves taking some risks. What will be true during the Tribulation is also true today. 735

41 19 Now after a long time the master of those slaves came and settled accounts with them. 20 The one who had received the five talents came up and brought five more talents, saying, Master, you entrusted five talents to me. See, I have gained five more talents. 21 His master said to him, Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master. 22 Also the one who had received the two talents came up and said, Master, you entrusted two talents to me. See, I have gained two more talents. 23 His master said to him, Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master. (Matt. 25:19 23) 25:19 23 Jesus mention of a long time passing probably suggests the time between His ascension and His second coming (cf. 24:48; 25:5). Thus, while the slaves in view are those living during the Tribulation, with which the whole Olivet Discourse deals, the parable has meaning for all of Jesus disciples who anticipate the kingdom. This is true of all of Jesus discourses in Matthew. The first slave received a verbal commendation from his master, increased responsibility under his master, and joy with his master (v. 21; cf. 24:46; John 15:11). He would exercise his increased responsibility and enjoy his joy in the kingdom and, presumably, beyond it when the earthly messianic kingdom moves to new heavens and a new earth (Rev. 21:1 22:5). The second slave received the same verbal commendation as the first slave, and he received increased responsibility and joy commensurate with his God-given capacity (v. 23). Since we can do nothing except by God s grace (cf. John 15:5), these rewards like all similar rewards are really due to God s grace, rather than to the servants faithfulness, which His grace enables (cf. 1 Cor. 4:7). You don t retire from being a disciple. R. T. France (The Gospel of Matthew, ) 736

42 24 And the one also who had received the one talent came up and said, Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. 25 And I was afraid, and went away and hid your talent in the ground. See, you have what is yours. (Matt. 25:24 25) 25:24 25 When the third slave said his master was a hard (Gr. sklēros, hard, rough, strong) man, he meant that his master exploited the labor of others; namely, this slave and his fellow slaves (cf. John 6:60; Acts 26:14; James 3:4; Jude 15). This slave evidently felt that his master would not share many of the rewards of his labor with him, if he proved successful, but would punish him severely if he failed. The fact that he had received less than the other slaves should not have made him resentful, if it did, since even he had a great opportunity. He ignored his responsibility to his master and his obligation to discharge his duty. Moreover, he showed no love for his master, whom he blamed, attempting thereby to cover up his own failure (D. A. Carson, Matthew, 517). Grace never condones irresponsibility; even those given less are obligated to use and develop what they have. D. A. Carson ( Matthew, 517) 737

43 26 But his master answered and said to him, You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. 27 Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. (Matt. 25:26 27) 25:26 27 Rather than commending this slave, his master gave him a scathing condemnation. Instead of being good and faithful, he was wicked and lazy. To be lazy is to be unfaithful. The master used the slave s own words (vv ) to condemn him. If the master really was hard and grasping, the slave should have known he was in for trouble if he proved unfaithful. At least he should have put his master s money into the hands of bankers. That would have been a fairly safe and easy way to manage it, and it would have earned some interest. The Jews were not to charge fellow Jews interest on loans, but they could charge Gentiles interest (Deut. 23:19 20). risk is at the heart of discipleship (10:39; 16:25 26); by playing safe the cautious slave has achieved nothing, and it is his timidity and lack of enterprise which is condemned. Schweizer, 473, pertinently describes his attitude as representing a religion concerned only with not doing anything wrong. R. T. France (The Gospel of Matthew, 956) (France quoted the English translation of E. Schweizer, The Good News according to Matthew [London: SPCK, 1976].) 738

44 28 Therefore take away the talent from him, and give it to the one who has the ten talents. 29 For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. 30 Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth. (Matt. 25:28 30) 25:28 30 Rather than giving this servant increased responsibility, the master took back the talent he had entrusted to him. Rather than blessing him with the joy of fellowship with the master, the slave had to depart from his master s presence. Verse 29 expresses a kingdom principle that Jesus had formerly explained (13:12; cf. 21:43). The master removed the slave s opportunity to serve him further. He declared him worthless (v. 30) because he had failed to do his master s will with what the master gave him to use. This resulted in the loss of his resources, rejection by the master ( throw out the worthless slave ), banishment from his presence ( outer darkness ), tears ( weeping ), and gnashing of teeth. Does the unfaithful slave represent a believing or an unbelieving Jew in the Tribulation? In view of the punishment he received, he must be an unbeliever (cf. 13:12) (Karl E. Pagenkemper, Rejection Imagery in the Synoptic Parables, ). Everywhere else in Matthew s Gospel where the phrase weeping and gnashing of teeth occurs, it refers to the final condition of unbelievers (8:12; 13:42, 50; 22:13; 24:51) (see David H. Wenkel, The Gnashing Teeth of Jesus Opponents, Bibliotheca Sacra 175:697 [January March 2018]:83 95). The darkness outside (v. 30) contrasts with the joy inside the messianic banquet and kingdom (vv. 21, 23). The last three parables give practical instructions in the light of the King s coming to judge and to reign. The principle which underlies each is the same one which was given in the Sermon on the Mount (Matthew 7:16 21). The fruit of faithfulness and preparedness would indicate the character of those living in the days before His coming. In each parable, character is manifested by works. This thought forms the key to the following passage which deals with the judgment of the nations (Matthew 25:31 46). Stanley D. Toussaint (Behold the King: A Study of Matthew, 288) This concludes the section of the Olivet Discourse in which Jesus taught His disciples their responsibilities in view of His coming and the end of the present age (24:32 25:30). He stressed the importance of vigilance with four parables (24:32 44), and the importance of prudence and faithfulness with three parables (24:45 25:30). Modern Christians should cultivate all these qualities as disciples of Christ who anticipate His any moment coming for us at the Rapture. 739

45 Jesus concluded the Olivet Discourse with further revelation about the judgment that will take place at the end of the present age when He returns (25:31 46). He had referred to it often in the discourse, but now He made it a special subject of explanation. This judgment will occur when the King returns to earth at the end of the Tribulation to set up His kingdom (see Eugene W. Pond, The Background and Timing of the Judgment of the Sheep and Goats, Bibliotheca Sacra 159:634 [April June 2002]:201 20). As we have seen, in his Gospel Matthew stressed judgment (3:12; 6:2, 5, 16; 7:24 27; 13:30, 48 49; 18:23 34; 20:1 16; 21:33 41; 22:1 14; 24:45 51; 25:1 12, 14 30). This is not unusual, since the Old Testament predicted that judgment would precede the messianic kingdom, and Matthew emphasized the kingdom. It is not surprising, therefore, that Jesus concluded this discourse that reveals events leading up to the inauguration of the kingdom, by explaining the judgment that will precede it. The New Testament teaches that there will be two distinct judgments relative to the kingdom. Many scholars believe there will only be one general judgment at the end (e.g., J. Marcellus Kik, Matthew Twenty-Four, An Exposition [Swengel, Pa.: Bible Truth Depot, n.d.], 92 97; Richard C. H. Lenski, The Interpretation of St. Matthew s Gospel, ; R. G. V. Tasker, The Gospel According to St. Matthew: An Introduction and Commentary, 238; Alan Hugh M Neile, The Gospel According to St. Matthew, 369; R. T. France, The Gospel of Matthew, 959; J. W. Shepard, The Christ of the Gospels, ). Most of these are amillenarians, but some premillenarians believe this as well (e.g., Henry Alford, The Greek Testament, 1:254). One of these judgments will occur just before the messianic kingdom begins, and another will follow at its end. The one at the end is the great white throne judgment, when God will send all unbelievers to hell (Rev. 20:11 15). 740

46 Some differences between these two judgments indicate their distinctness. First, the first judgment will not involve a resurrection of unbelievers, but will deal with unbelievers alive then on the earth. Elsewhere in Scripture the word nations (i.e., Gentiles, Gr. ethnē) never refers to the dead (George N. D. Peters, The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament, 2:374). The second judgment will involve a resurrection of unbelievers. Second, the first judgment will involve three different kinds of people: the sheep, the goats, and Jesus brethren. The second will involve the wicked (Rev. 20:13 15), and possibly the righteous who have died during the Millennium. Third, the first will result in some inheriting the kingdom and others getting eternal punishment, but the second will result in the wicked judged going into the lake of fire. Fourth, the first happens at the beginning of the messianic (millennial) kingdom, but the second happens at its end (cf. Stanley D. Toussaint, Behold the King: A Study of Matthew, ). This pericope (25:31 46, the judgment of the nations) rounds off Jesus instructions about the future, in a similar way to how 10:40 42 completes Jesus charge concerning His apostles mission to Israel (10:5 42). It is the parable of the sheep and the goats. Some writers have argued that this is not a parable (e.g., John F. Walvoord, Matthew: Thy Kingdom Come, 200; D. A. Carson, Matthew, 518). However, most interpreters have dealt with this section as a parable, in the looser sense of a lesson. 741

47 31 But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32 All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left. (Matt. 25:31 33) 25:31 This verse fixes the time of the judgment described in the following verses at the beginning of Jesus messianic reign (cf. Dan. 7:9 14, 22 27). Nowhere in this discourse did Jesus explicitly identify Himself as the Son of Man. However, since He used that title in answer to the disciples questions in chapter 24, verse 3, the inference is inescapable (cf. Zech. 14:5; Joel 3:1 12). Jesus becomes the eschatological Judge that the Old Testament identified as God. Jesus again referred to His coming with His heavenly glory and all the angels (16:27; 24:30; cf. 1 Thess. 4:16; 2 Thess. 1:8). Jesus will sit on His glorious earthly throne, the throne of David, as Judge and King (cf. 28:18; 1 Cor. 15:25; Heb. 12:2). 25:32 33 Usually the nations (Gr. ta ethnē) refers to Gentiles as distinguished from Jews (e.g., Luke 21:24; Acts 14:16) (Joseph Henry Thayer, A Greek-English Lexicon of the New Testament, revised ed., 1889, 168). Because of this, some interpreters believe the judgment of verses is a judgment of Gentiles only (e.g., Louis A. Barbieri, Jr., Matthew, 80; Mark L. Bailey, The New Testament Explorer, 53; and Eugene W. Pond, Who Are the Sheep and Goats in Matthew 25:31-46? Bibliotheca Sacra 159:635 [July September 2002]: ). However, the phrase all the nations is often more inclusive, referring to all people, including the Jews (cf. Rom. 16:26; Rev. 15:4). Here it probably refers to all people living on earth when Jesus establishes His kingdom (cf. 28:19; Mark 13:10). Everyone will have heard the gospel of the kingdom preached during the Tribulation (24:14). In Jesus day, shepherds separated the sheep from the goats in their flocks, for various reasons, at various times (cf. Ezek. 34:17). Also, sheep and goats in the Middle East look more alike than they do in some other parts of the world (Mark L. Bailey, The New Testament Explorer, 54). In biblical and Jewish literature the right (Gr. dexios; Lat. dexter) often signified the place of favor, and the left (Gr. eyōnymos; Lat. sinistra) the place of comparative disfavor (J. M. Court, Right and Left: The Implications for Matthew , New Testament Studies 31 [1985]:223 29). 742

48 34 Then the King will say to those on His right, Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. (Matt. 25:34) 25:34 The identification of the King with the Son of Man (v. 31) recalls Daniel 7:13 14, where the Son of Man approaches the Ancient of Days (God the Father) to receive a kingdom. The purpose of Jesus separating humanity into two groups at the beginning of the kingdom is to determine whom He will admit to the kingdom, and whom He will exclude (cf. vv. 41, 46). The Father blesses (Gr. eulogēmenoi, to speak well of, praise; cf. 21:9; 23:39) some by allowing them to enter the kingdom. These are survivors of the Tribulation who are born again (John 3:3, 5). They now enter into their inheritance, a term that presupposes relationship with the Father. The inheritance involves the blessings God will give them in the kingdom blessings that will vary, depending on their service during the Tribulation (cf. vv , 28 29). Jesus description of the kingdom as what God has prepared from the foundation of the world is significant. The rule of Messiah on the earth over all humankind has been part of God s plan since creation. This shows its central place in God s program for humanity. Its establishment will be the fulfillment of many promises and covenants that God gave to Adam and Eve (Gen. 3:15), to Abraham (Gen. 12; 15; 17; 21), to David (2 Sam. 7:12 16), and to the nation of Israel (Ezek. 34:20 31; Jer. 31:31 40; Zech. 10:5 12) (George N. D. Peters, The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament, 2:375). 743

49 35 For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. 37 Then the righteous will answer Him, Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You? 40 The King will answer and say to them, Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me. (Matt. 25:35 40) 25:35 40 Jesus clarified the basis for judgment then. It would be the reception or rejection of the King as divinely seen in people s reception or rejection of the King s brothers. The King s brothers are probably His faithful disciples who fulfill His will by preaching the gospel of the kingdom during the Tribulation (cf. 12:48 49; 28:10; Isa. 58:7). Most of these will be Jews, including the 144,000, though some may be Gentile converts as well (cf. Rev. 7:1 8; 14:1 5). They will have become believers following the Rapture, since all believers alive on earth just before the Rapture will have already gone to be with Jesus (Stanley D. Toussaint, Behold the King: A Study of Matthew, ; Charles Lee Feinberg, Israel in the Last Days: The Olivet Discourse, 46; Willoughby C. Allen, A Critical and Exegetical Commentary on the Gospel According to S. Matthew, 265; Arno C. Gaebelein, The Gospel of Matthew: An Exposition, 2:246 47). Other interpreters have variously identified these brethren as: all the needy of the world (e.g., David R. Catchpole, The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv , Bulletin of the John Rylands Library 61 [ ]:355 97), all Jews (e.g., John F. Walvoord, Matthew: Thy Kingdom Come, 201; Louis A. Barbieri, Jr., Matthew, 81), or Christian apostles and missionaries (e.g., J. R. Michaels, Apostolic Hardships and Righteous Gentiles, Journal of Biblical Literature 84 [1965]:27 37; George N. D. Peters, The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament, 2:376). Those described here are people who have lived through the great tribulation, a time of unparalleled anti- Semitism, when the majority of Jews in the land will be killed. Under these circumstances, if a Gentile befriends a Jew to the extent of feeding and clothing and visiting him, it could only mean that he is a believer in Jesus Christ and recognizes the Jews as the chosen people. John F. Walvoord (Matthew: Thy Kingdom Come, 202) The least of Jesus brothers are probably Jewish Tribulation martyrs (see Eugene W. Pond, Who Are the Least of Jesus Brothers in Matthew 25:40? Bibliotheca Sacra 159:636 [October December 2002]:436 48). 744

50 41 Then He will also say to those on His left, Depart from Me, accursed ones, into the eternal fire that has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me. 44 Then they themselves also will answer, Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You? 45 Then He will answer them, Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me. (Matt. 25:41 45) 25:41 45 Jesus will banish the goats and send them into the eternal fire (cf. 13:24 30, 31 43, 47 50; Rev. 14:11; 19:15). Jesus descriptions of hell were familiar to the Jews of His day (cf. 3:10, 12; 5:22; 7:19; 13:40, 42, 50; 18:8 9; Jude 7; Rev. 20:10 15). Only the righteous will enter the kingdom (v. 34). The fact that the goats will address Jesus as Lord (v. 44) does not show they are believers, since everyone will acknowledge Him as Lord then (cf. Phil. 2:11). The sheep and the goats will express surprise, but not because they anticipated a different fate. They will express surprise because of the evidence upon which Jesus will judge their condition; namely, their treatment of His brothers (Jews who were drawn to faith during the Tribulation). Normally a person s works demonstrate his or her faith or lack of it (James 2:18). The sins of omission are seen to be even more damning than the sins of commission. R. G. V. Tasker (The Gospel According to St. Matthew: An Introduction and Commentary, 239) The King s messengers, immediately before He appears in glory, will go forth preaching the gospel of the kingdom everywhere; and when the King takes His throne, those that received the gospel of the kingdom among the nations are recognized as sheep, and the despisers perish as goats. William Kelly (Lectures on the Gospel of Matthew, 485) 745

51 46 These will go away into eternal punishment, but the righteous into eternal life. (Matt. 25:46) 25:46 The goats (unbelievers) will go into eternal punishment in hell eventually, instead of entering the messianic kingdom (cf. 7:21 23; 13:40 43). This is the only place in Scripture where the term eternal punishment appears. Some interpreters believe that eternal here does not mean everlasting but pertaining to the age to come, which is eternal (e.g., R. T. France, The Gospel of Matthew, ). They favor understanding Jesus to mean that the lost will suffer annihilation. This view is sometimes called conditional immortality (see Robert A. Peterson, A Traditionalist Response to John Stott s Arguments for Annihilationism, Journal of the Evangelical Theological Society 37:4 [December 1994]: ; idem, Does the Bible Teach Annihilationism? Bibliotheca Sacra 156:621 [January March 1999]:13 27; Millard J. Erickson, Is Hell Forever? Bibliotheca Sacra [July September 1995]:259 72; and Bruce W. Davidson, Reasonable Damnation: How Jonathan Edwards Argued for the Rationality of Hell, Journal of the Evangelical Theological Society 38:1 [March 1995]:47 56). Everlasting and eternal are used to describe both torment and life, indicating that one will last as long as the other. In fact, everlasting is used of God in Rom. 16:26. The Nelson Study Bible (1625, n. on 25:46) At the time of Christ the punishment of the wicked was certainly regarded as of eternal duration. Alfred Edersheim (The Life and Times of Jesus the Messiah, 2:440) Immediately these unbelievers will enter Hades, the place of departed spirits, until God resurrects them at the end of the millennium and sends them to hell (cf. Rev. 20:11 15). The sheep (believers) will enter the kingdom, which will be the first stage of their ceaseless life with God. Whereas eternal life begins when a person trusts Jesus Christ, the first stage of life in the King s presence for these believers will be the messianic kingdom. Elsewhere, God revealed that there are degrees of happiness and responsibility in the kingdom (vv ; cf. 1 Cor. 3:10 15), and degrees of punishment in hell (11:22; Luke 12:47 48). Jesus described the sheep as righteous ; i.e., they were declared righteous when they came to faith. 746

52 This whole discourse [chs ] again reflects the Lord s emphasis on righteousness [cf. the Sermon on the Mount]. It is a righteousness founded in faith in God which in turn, by God s grace, empowers the whole man to live a new and righteous life. Stanley D. Toussaint (Behold the King: A Study of Matthew, ) Matthew has consistently highlighted the importance of action as well as words and intention (e.g., 6:1 18; 7:21; 12:33 37). It is integrity between one s inner life and one s actions that is important for Matthean ethics (e.g., 15:11 20; 23:25 28). Thus, final judgment will reveal the true character of a person, which only God can know at present (13:29 30). Jeannine K. Brown (Matthew, 289) It is difficult to conceive of a greater bliss than the enjoyment of the presence of God. David K. Lowery ( A Theology of Matthew, in A Biblical Theology of the New Testament [Chicago: Moody Press, 1994], 63) One who is enjoying God s presence should also desire to exhibit God s righteousness. Does this passage (25:31 46) teach us anything about the time of the Rapture? Although the question of whether Christ will come for His church before the tribulation (the pretribulational view) or at the time of His second coming to earth (the posttribulational view) is not dealt with in this passage, the implications are clearly in favor of the pretribulational view. If the rapture and translation of the church occur while Christ is coming from heaven to earth in His second coming to set up His kingdom, and the church meets the Lord in the air, it is obvious that this very act would separate all the saved from the unsaved. Under these circumstances, no judgment of the nations would be necessary subsequent to the second coming of Christ, because the sheep and the goats would already be separated. John F. Walvoord (Matthew: Thy Kingdom Come, 203) See also Paul D. Feinberg, Dispensational Theology and the Rapture, in Issues in Dispensationalism, ed. by Wesley R. Willis and John R. Master (Chicago: Moody Press, 1994),

53 Thus ends the Olivet Discourse (chs ). Revelation 6 20 provides further exposition of Jesus teaching in the Olivet Discourse. For other expositions of the whole Olivet Discourse, see John F. Walvoord, Christ s Olivet Discourse on the End of the Age, Bibliotheca Sacra 128:510 (April June 1971): ; 128:511 (July September 1971):206 14; 128:512 (October December 1971):316-26; 129:513 (January March 1972):20 32; 129:514 (April June 1972):99 105; 129:515 (July September 1972):206 10; 129:516 (October December 1972):307 15; and J. Dwight Pentecost, Thy Kingdom Come, Taken as a whole, the Olivet discourse is one of the great prophetic utterances of Scripture and provides facts nowhere else given in quite the same way. In it, Christ, the greatest of the prophets and the master Teacher, described the end of the age as the climax of the troubles of earth in a great tribulation. The time of unprecedented trouble will be terminated by the second coming of Christ. The saved and the unsaved will be separated, and only the saved will enter the millennial kingdom. This is the final word, which Matthew brings in answer to the leading question of this first gospel, concerning the fulfillment of the prophecies of the Old Testament of a glorious kingdom on earth. Matthew states clearly that while Christ, in His first coming, suffered and died and was rejected as both King and Saviour by His own people, He will come again and, in triumph, will bring in the prophesied kingdom literally, just as the Old Testament prophecies had anticipated. There is postponement but not annulment of the great prophecies of the kingdom on earth. John F. Walvoord (Matthew: Thy Kingdom Come, 204) In one sense 25:46 is the climax of Matthew s argument in this Gospel (M. Kiddle, The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew s Gospel, The Journal of Theological Studies 36 [January 1935]: 44). He has at this point accomplished his main purposes in presenting the credentials of the King and the kingdom program of the Jews. The King has shown Himself by His words and His works to be Israel s Messiah. Because Israel refused to accept Him as their King, the kingdom is taken from them and given to a nation bringing forth fruit worthy of repentance. However, this situation will exist only until the Son of Man comes in His glory. At that time, all unrighteousness will be vindicated and Christ shall reign as Israel s King over the nations of the earth. Stanley D. Toussaint (Behold the King: A Study of Matthew, 292) 748

54 There are several life lessons (applications) that derive from a study of Matthew 24:7 25:46: 1. During the Tribulation, the deceptive influence of false prophets and persecution will lead many disciples to turn away from the faith. They will even hate one another. 2. Believers in every generation must remain vigilant in discerning true teachers from false ones. 3. Where moral corruption exists, divine judgment falls. When that judgment falls, it comes quickly. 4. Watchful preparation is necessary, since no one knows the day or the hour when Jesus will return. It is possible to be so absorbed in worldly pursuits that one pays no attention to solemn, supernatural warnings. The daily grind, including distress and persecution, can tend to lull us into dangerous complacency. 5. Believers should desire to live in confident expectation of Jesus coming, and always to be ready for Him to come. We want to be found faithful when He comes, and not to shrink away from Him in shame at His coming. 6. Disciples need to prepare for Messiah s appearing as well as to anticipate that event. The prudent disciple is the one who makes the necessary preparation by trusting in Jesus. 7. Faithfulness involves using what God has entrusted to one to advance His interests in the world. It involves making a spiritual profit with the deposit God has entrusted to each disciple. 8. Greater privilege brings greater responsibility. 9. Grace never condones irresponsibility; even those given less are obligated to use and develop what they have. 10. Normally a person s works demonstrate his or her faith or lack of it. 749