KC PROPHETICAL SCHOOL SAMUEL WHITEFIELD

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1 THE CONTEXT OF MATTHEW 24 I. THE IMPORTANCE OF A SOUND PROPHETIC HERMENUTIC A. Jesus' first coming changed all of human history and it was hinted at in the prophets. What does the second coming, which we have far more information about, do? Jesus is longing to finish His work and it will not be done in secret this time. He is distressed until He fulfills every word of the Prophets. If this is how Jesus feels, it is critical that we understand what is distressing Him. 49 I came to send fire on the earth, and how I wish it were already kindled! 50 But I have a baptism to be baptized with, and how distressed I am till it is accomplished! (Luke 12:49 50 NKJV) B. In our generation, the vision must be made plain upon tables. To make the message plain, the overall context must be clear. We must work from the broad storyline to the details of specific passages. We must know the story and the burden of God s heart before interpreting individual passages. 1. It is very dangerous to construct context in reverse. In other words, the context of the Old Testament and God s earlier revelation must hang over later revelation such as the New Testament because the biblical authors had an assumed context that came from their understanding of previous revelation. 2. To see the expansion of a mystery never before seen in previous revelation is entirely biblical. To re-interpret previous revelation is a very slippery slope because it is the context of the later authors. In other words, the Scripture is a story that is expanded as it progresses, but not reinterpreted. 3. This is where your hermeneutic becomes critical. A biblical hermeneutic must allow for mystery, but not reinterpretation of the Scripture. The two are very different and dramatically affect your interpretation of the Scripture. C. Your whole approach to the faith will rest on whether you believe the New Testament expands and reveals a mystery previously prophesied or whether it reinterprets previous revelation. 1. If later revelation reinterprets what has gone before then it minimizes the glory of God and His sovereignty over the unfolding revelation. In other words God either made promises He knew He couldn t keep or He made promises He knew He wouldn t keep. If this is true then our faith becomes disjointed and unable to provoke the very hearers that the New Testament says must be provoked for the gospel mission to the gentiles to end. 2. On the other hand, if God still intends to keep the promises He made, but has expanded a mystery that was always present, but impossible to foresee then every man must lay low before the wisdom and foreknowledge of God. It is a built in apologetic for the God of Israel, one that no other false religion on the planet can duplicate. It is the wisdom and glory of God on display.

2 The Context of Matthew 24 PAGE 2 3. The proof that our Scripture is God breathed is that it is alive and expands and unfolds just like our God. His government is constantly expanding and so is the government of His Word. Just as His words in Genesis 1 are continually reverberating through our galaxy and adding universes, so too the Scriptures spoken continually reverberate and new revelation can spring from the Word divinely spoken in a time past. It is proof that the words are the very words of God. 7 Of the increase of His government and peace There will be no end, Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this. (Isaiah 9:7 NKJV) 4. His Word becomes more than it seemed when it was first given, but never something other than what was given. 5. It is this ability of God to prophesy layers of revelation thousands of years ahead of time that makes Him God. It is what makes Him totally other than. No human mind can conceive of a God who can prophesy history and unfold mystery though the individual actions of billions of creatures who experience life in terms of their own choices. 6. This is impossible to comprehend and that is precisely the point. It is beyond all our conception and God desires to press our face against it and shatter all our ability to comprehend anything. On the one hand, this kind of reality is completely impossible to the human mind. On the other hand, every part of our reality demands we acknowledge it to be true. a. We know that God has prophesied events long before they have unfolded. We know also that God has prophesied a mystery that has embedded revelation that cannot be anticipated. The crucifixion of Jesus is clearly embedded in the prophetic witness and yet impossible to comprehend. b. At the same time we know that men experience life in terms of the choices and decisions they make, and that the vast majority of men do not love God and are no cooperating with His plan much less trying to bring it to pass. c. Yet, God has prophesied details ahead of time, bring those prophecies to pass through billions of actions by billions of human beings, all the while embedding an expanding mystery in the story as well. 7. What happens when the human mind is forced to acknowledge as true that which is beyond all comprehension? It is forced face down to acknowledge the majesty of God and the insignificance of man. It forces you to cry out, Woe am I, for I am a man. I am but dust. The Scriptures exposes just how small and insignificant we are.

3 The Context of Matthew 24 PAGE 3 8. The scandal of our generation is that, though our minds cannot comprehend God s prophetic witness, we then use our tiny minds to try to evaluate God s morality and even His existence. Even though we cannot even comprehend our own reality, we then render judgment as to whether He even exists or not. We use our tiny minds to build little machines and then declare that God does not exist if our little machines cannot perceive Him. The entire thing is madness and arrogance. 9. Your hermeneutic then is not an issue of interpretation, but of the glory of God. Woe to us if our hermeneutic robs God of His glory. II. UNDERSTANDING CONTEXT A. When we seek to understand the context of a passage, we must see it through three primary lenses. We must work through these contexts from broad to narrow. As we narrow down, if we find our understanding of a passage violating a previous context we must question our understanding of the passage because an unfolding mystery expands, it does not replace. The revelation of a previously unforeseen mystery does not invalidate the previous overall thrust of the passage. 1. The context of previous revelation This is the part of the story that has unfolded to the point of the passage. This context is assumed in the mind of the biblical author. 2. The context of the current book Biblical authors carry themes throughout their books and this context must be understood because it determines what they include, what they leave out, and often how they organize their content. 3. The context of the immediate passage Finally we can consider the immediate context, the verses and chapters surrounding the passage, which are the sub-themes and thoughts the author has been developing. B. This is ultimately a knowledge of God issue. When we know what is important to His heart and His overall burden in general, we are better able to understand how He sees a particular situation, how He will act in that situation, and the Words He chooses when addressing a situation. We must be careful of dissecting the details of a passage rather than first considering the Person who wrote the passage. C. We must be careful not to force the interpretation of one verse if it goes beyond the entire context of the passage. Instead, we must bow low before the mystery of the Word. For example, consider the challenge of Matthew 24:34. We must also be careful to not reinterpret language simply because it is beyond what we can consider.

4 The Context of Matthew 24 PAGE 4 III. THE SIGNIFICANCE OF MATTHEW 24 A. If the controversy of Zion is the primary issue in the final generation, then our view of Matthew 24 will ultimately affect the salvation of men. Because of this, we must humbly seek the truth of the passage and must, in love, challenge viewpoints that do not fit within the entire counsel of Scripture. Our view of Matthew 24 has far reaching implications for our understanding of the whole of Scripture. B. The judgment of Matthew 25 presses the issue of rightly interpreting Matthew 24 on us. In Matthew 25, Jesus judges all the nations on one question. Given what is at stake, we do not have the liberty to treat this judgment as an academic curiosity or be content with the Scripture remaining uncertain. While we want to honor believers with differing viewpoints, the magnitude of the judgment demands that we press the Scriptures until we have the clarity that Jesus wants us to have. C. Matthew 24 is one of the most significant battlegrounds in Scripture for how you view the end of the age and, therefore, the very mission of God. For a generation that has both the capability to bring a witness to every tribe and tongue and a Jewish state surrounded by hostile armies, a proper understanding of Matthew 24 is critical to the life of the church. IV. THE BIBLICAL STORYLINE AS IT RELATES TO MATTHEW A. Matthew 24 must be viewed in context to the overarching biblical storyline. To rightly interpret Matthew 24 we need to have clarity on the biblical storyline. We will not take time to develop that storyline in this session, but understanding that storyline is critical to understanding Matthew s gospel. It is the assumed context and the book of Matthew does not make sense without it. B. You must understand the overarching context of God s searching for a dwelling place, His commitment to Jerusalem, His promise to the Jewish people, and the promise of a Davidic king before you can interpret Matthew s eschatology properly. V. THE OVERALL CONTEXT OF THE BOOK OF MATTHEW A. Matthew 24 must also be understood in the overall context of Matthew s gospel. Matthew s gospel was written for a Jewish audience. Therefore it must be interpreted from a Jewish lens because Matthew assumed that his audience would interpret the book in a Jewish way and would have familiarity with the Jewish conception of Messiah and of the end of the age. B. One example is the way Matthew uses the phrase Kingdom of Heaven. 1. Matthew uses Kingdom of Heaven as a euphemism for Kingdom of God. It is also important to understand that Kingdom of Heaven is in the plural in the Greek. In other words, Matthew literally uses the phrase Kingdom of the Heavens.

5 The Context of Matthew 24 PAGE 5 2. Matthew s use of this term should be seen primarily as governmental rather than metaphysical. Matthew s shocking statement was that the King had come near. A Jewish audience assumed the sovereignty of the King of Heaven. 3. The Jewish conception of deity was built around the concept of creation and sovereignty. In other words, the ability to create and the ability to rule are what made God divine. Whereas the Greeks defined deity in terms of it s essence or metaphysical makeup, the Jews defined deity by what God did. 4. Therefore the rule of God suddenly appearing would not have made sense to a Jewish audience. To them, God, by definition, already ruled creation. However, the Ruler of creation coming near was something all together different. C. The Jewish Old Testament ends with Chronicles and Matthew saw himself as writing the next phase of the story. Chronicles focuses on temple worship and the covenant with David. This is why Chronicles ends with the hanging promise that the purpose of Jerusalem will be fulfilled and an invitation to the people to labor for the City of David. 22 Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, 23 Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May the LORD his God be with him, and let him go up! (2 Chronicles 36:22 23 NKJV) D. The Jewish prophets had left Israel with one hope and that was a future Davidic king. After the collapse of David s dynasty, Israel s prophesied hope was the rebuilding of that dynasty (Amos 9:11-12) and the coming of a Davidic king. This is why devout Jews were looking so eagerly for a Messiah. They were looking for the promise David who would fulfill all the prophets had promised. Matthew carefully wrote his gospel to answer the question, Could this be the Son of David? with a resounding yes. 12 When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. 13 He shall build a house for My name, and I will establish the throne of his kingdom forever 16 And your house and your kingdom shall be established forever before you. Your throne shall be established forever. (2 Samuel 7:12-13,16 NKJV) 11 The LORD has sworn in truth to David; He will not turn from it: I will set upon your throne the fruit of your body 13 For the LORD has chosen Zion; He has desired it for His dwelling place 17 There I will make the horn of David grow; I will prepare a lamp for My Anointed. (Psalm 132:11,13,17 NKJV) 6 For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of His government and peace There will be no end,

6 The Context of Matthew 24 PAGE 6 Upon the throne of David and over His kingdom, To order it and establish it with judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this. (Isaiah 9:6 7 NKJV) 14 Behold, the days are coming, says the LORD, that I will perform that good thing which I have promised to the house of Israel and to the house of Judah: 15 In those days and at that time I will cause to grow up to David A Branch of righteousness; He shall execute judgment and righteousness in the earth. 16 In those days Judah will be saved, And Jerusalem will dwell safely. And this is the name by which she will be called: THE LORD OUR RIGHTEOUSNESS. 17 For thus says the LORD: David shall never lack a man to sit on the throne of the house of Israel; 18 nor shall the priests, the Levites, lack a man to offer burnt offerings before Me, to kindle grain offerings, and to sacrifice continually. (Jeremiah 33:14 18 NKJV) 1. Matthew begins His book clearly pressing the point that Jesus is the Davidic king whom the Chronicler and all the prophets were looking for. Not only that, He is also the promised seed to Abraham. This is why he first established Jesus legitimacy and right to rule by establishing His genealogy and the fact that Matthew mentions David before Abraham tells you how Matthew wants you to see Messiah. 1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: (Matthew 1:1 NKJV) 2. This is also why Matthew repeatedly uses the phrase Son of David when referring to Jesus. 1 The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham: (Matthew 1:1 NKJV) 27 When Jesus departed from there, two blind men followed Him, crying out and saying, Son of David, have mercy on us! (Matthew 9:27 NKJV) 23 And all the multitudes were amazed and said, Could this be the Son of David? (Matthew 12:23 NKJV) 22 And behold, a woman of Canaan came from that region and cried out to Him, saying, Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed. (Matthew 15:22 NKJV) 30 And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, Have mercy on us, O Lord, Son of David! 31 Then the multitude warned them that they should be quiet; but they cried out all the more, saying, Have mercy on us, O Lord, Son of David! (Matthew 20:30 31 NKJV) 9 Then the multitudes who went before and those who followed cried out, saying: Hosanna to the Son of David! Blessed is He who comes in the name of the LORD! Hosanna in the highest! (Matthew 21:9 NKJV)

7 The Context of Matthew 24 PAGE 7 15 But when the chief priests and scribes saw the wonderful things that He did, and the children crying out in the temple and saying, Hosanna to the Son of David! they were indignant (Matthew 21:15 NKJV) 42 saying, What do you think about the Christ? Whose Son is He? They said to Him, The Son of David. (Matthew 22:42 NKJV) 3. The rest of the New Testament also consistently affirms Jesus as the Son of David because of the prophetic understanding of Israel s dilemma. Because Israel s God was the only true God, then Israel s dilemma was the dilemma of the entire earth. Therefore the gentile church, being joined to Israel s God, also shared in Israel s crisis. 32 He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. (Luke 1:32 NKJV) 1 Then the whole multitude of them arose and led Him to Pilate. 2 And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King. 3 Then Pilate asked Him, saying, Are You the King of the Jews? He answered him and said, It is as you say. (Luke 23:1 3 NKJV) 38 And he cried out, saying, Jesus, Son of David, have mercy on me! (Luke 18:38 NKJV) 7 Jason has harbored them, and these are all acting contrary to the decrees of Caesar, saying there is another king Jesus. (Acts 17:7 NKJV) 3 concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, (Romans 1:3 NKJV) E. The Jews also had the restoration of Jerusalem on their hearts and their minds. They had a clear record from the prophets about God s intentions for Jerusalem and they were looking for the man who would make these promises a reality. F. Matthew s gospel was written primarily for a Jewish audience with the purpose of demonstrating that Jesus is the promised Messianic King who will restore the kingdom to Israel. While they may have not fully understood all that it entailed, the apostles could not have conceived of the kingdom referring to anything other than a literal fulfillment of all the promises made to Israel. The apostles would have clearly understood Jesus reference to the kingdom in Matthew 24:14 as a reference to the kingdom that had been promised to Israel and it is significant that Jesus never corrected this understanding.

8 The Context of Matthew 24 PAGE 8 VI. THE IMMEDIATE CONTEXT OF MATTHEW 24 A. Matthew 24 is set in the middle of a narrative that begins in chapter 21. Matthew connects to the heart cry of every serious Jew in Matthew 21 by presenting Jesus as the King who will be welcomed into Zion and will bring Israel into the fulfillment of its national promises. 5 Tell the daughter of Zion, Behold, your King is coming to you, lowly, and sitting on a donkey, A colt, the foal of a donkey. 9 Then the multitudes who went before and those who followed cried out, saying: Hosanna to the Son of David! Blessed is He who comes in the name of the LORD! Hosanna in the highest! (Matthew 21:5, 9 NKJV) 1. Matthew sets up the context for the Olivet Discourse by describing Jesus prototypical entry into Jerusalem. The entire narrative is filled with symbolism about Jesus final entry into Jerusalem at the end of the age. Matthew even quotes the Old Testament prophets to draw attention to the fact that he wants you to see Jesus as the King who will, in the future, enter Jerusalem and establish the kingdom of Israel. 9 Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey. (Zechariah 9:9 NKJV) 2. The songs sung towards Him are meant to highlight the fact that He is Israel s promised King who will one day enter the city to restore its fortunes and rule and reign. Israel s eschatological salvation through Jesus the King is in view during the entire narrative. 3. They are singing the Psalms to Him and crying out for deliverance. Singing is present in His arrival because it is singing at the end of the age that provokes the Messianic king to appear (Isaiah 42:10-17). 4. What is completely unexpected is that Jesus enters the city and does not overthrow the Roman occupation, but rather cleanses the temple and begins to expose how deeply the Jewish leadership has rejected Him as King. 5. His exposes Israel s rejection of Him first in the temple, then in parables, and finally in the scathing prophesies of Matthew 23. After He exposes the deep-seated rejection of Him by the nation, it is clear that He will not begin His rule in the current conditions. 6. He will only rule over Israel as King once Israel is ready to receive Him as King. For this reason He concludes His rebukes with a simple promise that the nation will see Him enter Jerusalem again, as Israel s eschatological King, only when they turn to Him. 39 for I say to you, you shall see Me no more till you say, Blessed is He who comes in the name of the LORD! (Matthew 23:39 NKJV) 7. This backdrop is required to fully understand the Olivet Discourse. Jesus has entered the city prototypically as its King, but has been thoroughly rejected. Yet, Jesus has prophesied that He will rule and reign over them when they welcome Him.

9 The Context of Matthew 24 PAGE 9 B. Matthew 24 opens with the painful questions of disillusioned disciples who were hoping that they were observing the inauguration of the Messianic kingdom instead hear Jesus prophesy judgment on their generation (Matthew 23:36). 34 Therefore, indeed, I send you prophets, wise men, and scribes: some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, 35 that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar. 36 Assuredly, I say to you, all these things will come upon this generation. (Matthew 23:34 36 NKJV) 1. Jesus proclamation of judgment was actually a political issue. The Jews thought Rome was their biggest issue, but Rome was nothing. Jesus could eliminate Rome in a moment the same way He shattered the strength of Assyria in one night when it surrounded Jerusalem (2 Kings 19:35-37). a. Jesus could remove the current political oppressor, Rome, but that would create another political crisis because the people did not want Jesus to rule over them. If He removed Rome and ruled over them Himself, the Jews would simply be resisting another Ruler. b. Therefore, the destruction of Rome would simply set the stage for another political struggle, though this time it would between Jesus and His own people. c. In His kindness, He refused to setup a political context where He would have to judge the people. Instead, He warned them that He would not setup His government over them until they were ready to submit to His political leadership. 2. Confused and shattered, they now turn to Jesus to ask when He will inaugurate His Kingdom in Israel. They had just seen His entry into Jerusalem in the exact manner the prophet had prophesied the King would enter (Zechariah 9:9; Matthew 21:5) and yet Jesus is now warning that it is not the inauguration of the kingdom but judgment that is imminent. 3. Instead of taking the throne, Jesus leaves the city the same way David did when his son Absalom betrayed him (2 Samuel 15:30). Just like David, Jesus leaves as the betrayed King. 4. They ask Him for the signs of the end of the age out of confusion. If this prophesied entry into Jerusalem is not the inauguration of the Millennial kingdom, then what will be the signs? Their questions are primarily directed at understanding the timing. 3 Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age? (Matthew 24:3 NKJV)

10 The Context of Matthew 24 PAGE It must be understood that the signs given in Matthew 24 are in the context of the inauguration of the promised kingdom of Israel. Jesus is giving assurance that the kingdom promised by the prophets will come just as it was prophesied, but there are events that must occur before it will be inaugurated. 6. Matthew 24 cannot be understood outside of this expectation of a national kingdom in Israel. Jesus does not correct their expectation of a national kingdom; instead He corrects their timing by giving specific indicators that help the disciples understand when they should expect to see the kingdom restored to Israel. C. Not only is Matthew 24 within Matthew s larger narrative concerning the kingdom and the King of Israel, the narrative itself is set within the context of the issue of Jerusalem and the Kingdom of Israel. 1. It begins as they exit Jerusalem and they start a discussion around the temple. The temple is the center of God s unique governance of Israel. It is also the location of Messiah s everlasting throne and the rule of Israel is clearly in view. 6 Then I heard Him speaking to me from the temple, while a man stood beside me. 7 And He said to me, Son of man, this is the place of My throne and the place of the soles of My feet, where I will dwell in the midst of the children of Israel forever. No more shall the house of Israel defile My holy name, they nor their kings, by their harlotry or with the carcasses of their kings on their high places. (Ezekiel 43:6 7 NKJV) 12 Then speak to him, saying, Thus says the LORD of hosts, saying: Behold, the Man whose name is the BRANCH! From His place He shall branch out, And He shall build the temple of the LORD; 13 Yes, He shall build the temple of the LORD. He shall bear the glory, And shall sit and rule on His throne; So He shall be a priest on His throne, And the counsel of peace shall be between them both. (Zechariah 6:12 13 NKJV) 2. Matthew ends with Jesus judging the nations over the issue of Israel, defending the nation as its returning King. 1 For behold, in those days and at that time, When I bring back the captives of Judah and Jerusalem, 2 I will also gather all nations, And bring them down to the Valley of Jehoshaphat; And I will enter into judgment with them there On account of My people, My heritage Israel, Whom they have scattered among the nations; They have also divided up My land. (Joel 3:1 2 NKJV) 31 When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. 32 All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats 40 And the King will answer and say to them, Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me. (Matthew 25:31-32, 40 NKJV)

11 The Context of Matthew 24 PAGE 11 VII. THE CONTINUITY OF MATTHEW 24 A. Having briefly considered the things that lead up to Matthew 24, it is important to briefly survey Jesus teaching in the chapter. B. A flawed hermeneutic focused more on reinterpretation than the revelation of mystery has actually caused Jesus instructions in this chapter to be obscured. When we understand that Jesus was actually reinforcing details and expectations of an already understood eschatology then the message of Matthew 24 becomes simple and clear. 1. Jesus is building on an established storyline, not creating a new one. Jesus never reinterpreted the expectations of the disciples for Israel s political deliverance. 2. Understanding the context makes it easy to see what Jesus highlights and what He adds to the established revelation. C. Only when we try to reinterpret everything that Jesus taught do His instructions become obscure. This is why it is important to understand that there is almost nothing in the chapter that is new or novel. 1. He lists eschatological signs in the first part of the chapter up to verse 14. These signs would not be unexpected for a Jewish audience. They were looking for the deliverance that would end this turmoil, but they knew that these things would continue until the Davidic ruler emerged. 2. The primary emphasis by Jesus here that was unique was His repeated warning that false Messiah s would emerge. In other words, Israel would be tested by false messiahs offering false deliverance while they eagerly watched and waited for Messiah s deliverance. 3. Jesus warning is especially powerful in light of Israel s disastrous history since then of following false messiahs. We must even be faithful to say that Israel s current political situation is based on false messiahs and false peace. Herzl and the other architects of the current state intentionally formed a secular state in the manner of the gentiles and celebrated by the other secular states of the earth. This government, predicated on the wisdom of men, is yet another false messiah. Israel s dependence on her own technology, military, and the technology of the west is also a trust in a false messiah. 4. Israel s warfare will not be ended until she refuses all false messiahs and instead clings to the One who is true, but will not rule over them until they are compatible with Him. 5. The gentile world as well, no less than Israel, constantly falls prey to the lure of false messiahs who promise to deliver the nations of the earth. D. Jesus gives a signpost in Matthew 24:14. The end will not come until preachers tell every nation the good news of Israel s approaching King. This is a signpost that occurs in the nations, but in no way detracts from the Jerusalem-centric nature of the end.

12 The Context of Matthew 24 PAGE The phrase the end will come can also be translated as God will finish everything. In other words, God will not finish everything until the witness of Matthew 24:14 is preached in the nations. What does it mean to finish everything? 2. Matthew 24:15 begins Jesus summary of what it means to finish everything and He details everything the prophets had previously prophesied. 3. As if to enforce the point, Jesus begins by sending the reader back to Daniel s prophecy to search out what the prophets had written. 4. In other words, rather than reinterpreting Daniel, Jesus sent us back to the Old Testament to read what was already prophesied in light of an expanding mystery. 5. The witness of Matthew 24:14 is directly connected with the fulfillment of all the prophets had prophesied. E. Once we begin to see Matthew 24 in light of the entire context, even the judgment of the sheep and the goats in Matthew 25 becomes clear. Matthew 25:31-46 is simply Jesus reiteration of Joel s prophesy in Joel The most shocking thing about Matthew probably is Matthew 25: The apostles were speechless when Jesus uttered this verse, not because the judgment was unusual to them, but because they understood Jesus claim in light of the prophets. a. Jesus was sitting on the Mount of Olives, where the judgment of Joel 3 would be executed, declaring Himself to be the divine judge of Joel 3. b. This was shocking to the apostles because they understood the context and understood exactly what Jesus was prophesying and saying about His own identity. c. This is the most significant expansion of the mystery that occurs in Matthew 24 and 25. F. The challenge of the phrase this generation in Matthew 24:34 is not worth re-writing the Scriptures or re-interpreting them in an attempt to resolve what appears difficult at first glance. 1. The challenge of Matthew 24:34 is in fact no different than the challenge of Matthew 23:39. It s obvious in Matthew 23:39 that though Jesus is speaking directly to the specific Jewish leaders at that time, that He has in mind the age long resistance of Israel against His leadership. 2. Matthew 24:34 is not different than Matthew 23:39. Jesus has in mind Israel s age long resistance against Him. It is the generation spoken of throughout the Scripture that has resisted Him and will not pass away until His coming.

13 The Context of Matthew 24 PAGE 13 VIII. MATTHEW 24 IN LIGHT OF A PROPHETIC HERMENEUTIC A. Jesus predictions in Matthew bring us back to our hermeneutic of mystery. Is Jesus offering a new teaching, a new eschatology that redefines Israel s hope or is He instead opening up the mystery to them expanding the glory of God in what has already been given? B. Once you understand the significance of mystery in the prophetic hermeneutic, the entire discourse of Matthew becomes clear. Jesus is not introducing new information, but instead He is repeating and affirming the prophets, which is why He references Daniel, builds on the prophets, and expands the mystery. IX. CONCLUSION A. Matthew 24 is one of the most critical passages in our generation. It will become more and more critical, not less so. B. The church s position on Matthew 24 is actually indicative of our larger view of Scripture and of the faith as a whole. C. Matthew 24 is easily understood once it is viewed in its larger context. Once you understand the significance of the revelation of mystery rather than the reinterpretation of the Scripture, it is easy to understand the passage. D. While many debate around Matthew 24, the reality is that much deeper issues are at stake than this one passage. Our approach to the passage reveals the condition of our foundation in the faith. If this foundation is flawed, then everything we have built upon it is flawed as well and will not stand in the days that are coming. 27 and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall. (Matthew 7:27 NKJV)