Matthew 24
Summary for Matt 24:1-31: 24:1-31 a Some believe chapter 24 b pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13. 24:1 c The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.24:2 d Not one stone: The destruction of Jerusalem and the Temple was a sign of God’s judgment (see 1 Kgs 9:7-9 e; Jer 7:8-15 f; 9:10-12 g; 26:6 h, 18 i; Mic 3:12 j; see also Isa 64:11 k; Luke 19:44 l; Acts 6:14 m).
24:3 n The Greek term translated return is parousia, which can mean coming or appearing.
• end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40 o, 49 p; also Heb 9:26 q). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.
Summary for Matt 24:4-8: 24:4-8 r Jesus warned the disciples not to be deceived by impostors or overwhelmed by catastrophes in hope of a premature end to history. Time must run its predestined course. The signs predicted in 24:4-8 s are not necessarily at the end; rather, they are signs prior to the end.
24:5 t claiming, ‘I am the Messiah’: A series of false prophets and miracle workers evoked messianic images and persuaded the masses to follow them in hope of deliverance during the period between AD 30 and 70 (Josephus, Antiquities 18.4.1; 20.5.1; 20.8.6; War 6.5.2). The earliest recorded instance of an outright claim to be the Messiah was Bar Kochba’s claim in AD 132. It is not clear whether Jesus is referring only to impostors in the period prior to the destruction of the Temple or to false messiahs throughout the church age or perhaps during a future tribulation.
24:6 u these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7 v, 29-30 w; 2 Thes 2:8-12 x).
• The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14 y; see also 10:22 z; 13:39-40 aa, 49 ab).
24:8 ac first of the birth pains: Intense anguish is expected just prior to Jesus’ second coming (see also 24:29-31 ad; Isa 13:8 ae; 26:17 af; Jer 4:31 ag; 6:24 ah; Mic 4:9-10 ai).
24:9 aj hated (see Acts 28:22 ak): At the end of the first century, the Roman historian Tacitus described Christians as “the hated ones of mankind” (Tacitus, Annals 15.44). The affliction of the righteous sometimes has the purpose of inciting repentance and obedience (see Exod 4:31 al; Deut 4:30 am; Judg 10:6-16 an; Pss 34:19 ao; 37:39 ap; 50:15 aq).
24:10 ar Persecution will lead some to abandon loyalty to Jesus (10:25 as; 13:21 at; 16:24-28 au; 26:33 av).
24:12 aw the love of many will grow cold (see Rev 2:4 ax): If the love within the community of Jesus’ disciples diminishes to the point of extinction, then the community ceases to be what God has designed it to be.
24:13 ay The one who endures maintains faithful allegiance to Jesus despite persecution. Here, the end may refer to the end of one’s own life, the judgment on Israel in AD 70, or the end of history.
24:14 az throughout the whole world: This anticipates the expansive Gentile mission (see 21:43 ba; 28:16-20 bb). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations.
• The end will be signaled by a “sacrilegious object” (24:15 bc), furious persecution (24:16-28 bd), and finally the sign of the Son of Man (24:29-31 be).
24:15 bf Daniel ... spoke about a profaning or desolating of the Temple (see Dan 8:13 bg; 9:27 bh; 11:31 bi; 12:11 bj).
• the sacrilegious object that causes desecration: Attempts to identify a specific fulfillment include: (1) a false priest assuming the priesthood (see Josephus, War 4.3.6-10); (2) the presence of unlawful images of God or humans, or certain humans themselves (such as Antiochus Epiphanes, Caligula, Vespasian, or Titus) who were not to be allowed within the Temple precincts (see Josephus, War 4.4.1–4.7.1); (3) the presence of the antichrist in the Temple (cp. 1 Maccabees 1:54-64; 2 Maccabees 8:17).
• Reader, pay attention! This covert statement reflects a special bond between writer and reader, based on a shared understanding that the events being described fulfill the prophecies of Dan 9 bk, 11 bl, and 12 bm.
24:20 bn Josephus records the winter swelling of the Jordan River, which made it more difficult to cross (see Josephus, War 4.7.5). Muddy roads also made travel difficult in winter.
• Normally Jews did not travel on the Sabbath in order to rest as God had commanded (see Gen 2:1-3 bo; Exod 20:8-11 bp; 23:12 bq; 31:12-17 br; Lev 23:3 bs; Deut 5:12-15 bt; Jer 17:19-27 bu).
24:21 bv greater anguish: Similar language is found in Neh 9:37 bw; Jer 11:16 bx; Dan 12:1 by; Joel 2:1-17 bz. The blatant savagery of the times has been documented by Josephus (see War 5.10.2-3).
24:22 ca God’s chosen ones endure (24:13 cb) and remain faithful (24:37–25:46 cc; see Isa 65:8-9 cd; Rom 11:7 ce).
24:24 cf false messiahs and false prophets (see 7:15 cg; 24:4-8 ch; also Acts 13:6 ci; 2 Pet 2:1 cj; 1 Jn 2:18 ck; 4:1 cl): Revelation describes a particular false prophet (see Rev 16:13 cm).
• signs and wonders: Not all miracles are proof of God’s approval (see Deut 13:1-4 cn; Rev 13:13 co).
Summary for Matt 24:26-28: 24:26-28 cp These verses are an expansion of 24:23 cq. The place and manner of the Messiah’s appearing was disputed among Jews. The Messiah’s glorious appearance and vindication will be unmistakable. 24:26 cr Some Jewish prophets persuaded the masses to follow them into the desert to see signs of deliverance (cp. 24:4-8 cs).
• hiding here: This is perhaps a reference to secretive sects, such as those at Qumran, or to the small fellowship groups associated with the Pharisees.
Summary for Matt 24:27-28: 24:27-28 ct Lightning may be an allusion to the astrological phenomena attending the Messiah’s coming (see 24:29-31 cu; 1 Thes 4:13-18 cv). It is not the suddenness of lightning that is in view but rather the magnitude of its visibility. Very possibly, Jesus gave these sayings to ward off premature excitement regarding the end (1 Thes 4:13–5:10 cw; 2 Thes 2:1-12 cx).
Summary for Matt 24:29-31: 24:29-31 cy These sayings form the climax of the discourse and answer the second of the disciples’ initial questions (see 24:3 cz). Some take 24:29-31 da to refer to God’s judgment on the Jewish people in AD 70, using apocalyptic images and metaphors to describe it. Others see a reference to the second coming of Christ at the end of history. 24:29 db the sun will be darkened ... will be shaken: This phenomenon can be taken literally, as befitting the climactic self-disclosure of God’s Son, or metaphorically, as for a cosmically significant event (see Acts 2:17-21 dc; Heb 12:26-27 dd; 2 Pet 3:10 de; Rev 6:12-13 df). Similar apocalyptic language is used frequently in the Old Testament for describing political disasters and the collapse of a government as cosmic judgments from God (e.g., Isa 13:9-16 dg; Ezek 32:1-10 dh; Joel 2:1-17 di; Amos 8:7-10 dj).
24:30 dk the sign that the Son of Man is coming (literally the sign of the Son of Man): The sign is probably the Son of Man himself (see 12:38-42 dl; 16:4 dm). His coming expresses his vindication (see 26:64 dn) and will bring deep mourning to those who experience God’s judgment.
• All the peoples of the earth could be translated all the tribes of the land. The term used here is not the usual Greek term for Gentile nations (ethnoi), but a term used frequently of the tribes (phulai) of Israel (the land), suggesting that a national disaster in Israel might be in view (see 21:43 do; Zech 12:10-14 dp).
• the Son of Man coming on the clouds: See Dan 7:13 dq. Many believe that this means a descent of the Son of Man from God’s presence to reside on earth as Judge and Deliverer—i.e., the second coming of Christ. Others have argued that this describes the Son of Man coming in judgment, but not necessarily the second coming of Christ (see Matt 10:23 dr; 16:27 ds; 19:28 dt; 25:31 du; 26:64 dv; 28:18 dw).
24:31 dx Many believe that the rapture of God’s people through angels (13:41 dy; 16:27 dz; 25:31 ea) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10 eb; Luke 7:24 ec; 9:52 ed; Jas 2:25 ee) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46 ef; 22:1-14 eg; Deut 30:1-10 eh; Isa 27:13 ei; Zech 2:6-13 ej).
24:33 ek all these things: This expression, used first in 23:36 el (“this judgment”), refers to the events associated with the destruction of the Temple (see 24:2 em, 8 en).
• his return (literally he or it): It could mean Jesus’ return (see Jas 5:9 eo; Rev 3:20 ep), the destruction of the Temple, or the end of history (see Luke 21:31 eq).
24:34 er this generation: In Matthew, generation is used particularly for contemporary, unbelieving Jews, especially focusing on the leaders who have led people away from the Messiah (11:16 es; 12:39 et, 41-42 eu, 45 ev; 16:4 ew; 23:36 ex).
24:35 ey Jesus’ words are as sure as God’s own (see 5:18 ez; Isa 40:8 fa; 55:11 fb; 59:21 fc).
24:36 fd The day is the day of judgment.
• or the Son: Jesus’ limited knowledge is suggested also in Acts 1:7 fe. Because the day is unknown, Jesus’ hearers should be vigilant and faithful (see Matt 24:37–25:46 ff). This statement ought to deter those who attempt to calculate the date of our Lord’s return.
Summary for Matt 24:37-25:46: 24:37–25:46 fg Jesus now applied his predictions (24:1-36 fh) to his followers so they will be faithful and prepared for his second coming.
Summary for Matt 24:37-41: 24:37-41 fi Jesus’ second coming, like the flood (Gen 7 fj), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27 fk, 34-35 fl). 24:37 fm When the Son of Man returns: Jesus’ second coming (see 24:3 fn; cp. Luke 17:26 fo).
• in Noah’s day (see Gen 6:9-22 fp; 2 Pet 2:5 fq; 3:5-6 fr): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34 fs).
Summary for Matt 24:40-41: 24:40-41 ft The term taken most likely means taken in judgment, at AD 70 or at the end of history; left would then mean remaining to enter the new era of either the church (see 21:43 fu; 22:1-14 fv) or the Millennium.
24:42 fw To keep watch is to maintain active, energetic, single-minded obedience to the Lord (see 25:13 fx; 26:38-41 fy).
Summary for Matt 24:45-51: 24:45-51 fz This parable and the three that follow (25:1-13 ga, 14-30 gb, 31-46 gc) each dramatize the need for faithful obedience during the delay of Jesus’ second coming. 24:45 gd servant: It is possible that Jesus’ listeners would have thought of God’s special servants, the prophets and lawgivers; however, Jesus so frequently used servant figuratively that it is more likely a description of every disciple’s responsibility (see 10:24-25 ge; 13:27-28 gf; 18:23-35 gg; 20:26 gh).
Matthew 25
Summary for Matt 25:1-13: 25:1-13 gi This parable reinforces the need for individuals to be watchful and to prepare for the return of Christ (25:13 gj; see also Luke 12:35-36 gk). 25:1 gl To meet the bridegroom is an image for the coming of the Messiah (see Mark 2:19-20 gm).• Details of wedding customs during the period are not known. Some think that the bride was led to the home of the bridegroom, who would stay away until the time appointed for the wedding feast. The bridesmaids, who had already escorted the bride to the groom’s home, would then wait for news of his arrival and escort him to the feast (Matt 25:10 gn). Others think the groom may have come late in the night to the bride’s home, where he was announced. Then, after celebrating with the bride’s guests, the groom would take his bride under torches or lamps to his home.
25:3 go While some have speculated that the oil symbolizes something specific (such as the Holy Spirit), it probably merely supports the point that proper preparation for the second coming of Christ is needed.
25:5 gp Both the prudent and the foolish bridesmaids sleep while waiting. The parable criticizes only the foolish bridesmaids’ failure to bring enough oil.
25:6 gq The arrival of the bridegroom at midnight while the bridesmaids slept further highlights the fact that the second coming of Jesus will come suddenly, at a time that no one can anticipate (24:42-51 gr).
Summary for Matt 25:14-30: 25:14-30 gs This parable teaches that the Lord expects his servants to be faithful to the task given to them while waiting for his return. The delay of Christ’s return will cause some to turn to evil deeds (24:48-49 gt), some to inactivity (25:3 gu), and some to fearful passivity (25:18 gv).
25:19 gw After a long time: This highlights the long delay of Christ’s return (24:45-51 gx).
25:21 gy See Matt 24:45-51 gz; Luke 16:10 ha.
• Let’s celebrate together is a metaphor for the Father’s approval and perhaps for the messianic banquet (see Matt 6:1 hb, 4 hc, 6 hd, 18 he; 9:9-17 hf).
25:24 hg I knew you were ... harsh: A false understanding of his master becomes this servant’s excuse for laziness.
25:29 hh God gives abundant grace to those who are faithful with what they have already been given (see 13:12 hi).
Summary for Matt 25:31-46: 25:31-46 hj This is a description of the final judgment of which Jesus had been warning (see 7:13-27 hk; 8:10-12 hl; 11:20-24 hm; 12:38-42 hn; 13:24-30 ho, 36-43 hp; 16:24-28 hq; 24:37–25:30 hr). 25:31 hs To sit upon his glorious throne is here a posture of judgment (see 19:28 ht; 22:44 hu; Dan 7:13-14 hv).
25:33 hw The right hand is the place of honor (Gen 48:13-20 hx; Ps 110:1 hy).
25:34 hz prepared for you from the creation of the world: This might be a reference to God’s choosing individuals for salvation in eternity past (see 13:10-17 ia; Eph 1:4 ib; Rev 17:8 ic), or it might simply refer to the Kingdom itself as a place (cp. Matt 25:41 id).
Summary for Matt 25:35-36: 25:35-36 ie The deeds described here, often called “deeds of mercy,” were acts of compassion shown to the helpless (see Isa 58:1-12 if; Ezek 18:7 ig; Jas 1:26-27 ih). These good deeds are not attempts to merit God’s favor; rather, they arise from a love for Christ that results in compassion toward others (see 6:1-4 ii).
25:37 ij These righteous ones (see 5:6 ik, 20 il) are those who do God’s will as taught by Jesus, expressed most clearly in deeds of love (7:12 im; 9:9-13 in; 22:34-40 io; 25:35-40 ip).
25:40 iq my brothers and sisters: This expresses either Jesus’ solidarity with his disciples (see 10:42 ir; 18:1-14 is; Gal 6:10 it) or Jesus’ solidarity with humanity in general, irrespective of the faith of the one being helped (see Matt 6:1-4 iu; 25:43 iv; Prov 19:17 iw). The use of brothers and sisters points to the first interpretation (Matt 12:46-50 ix; 18:15-35 iy; 23:8 iz; 28:10 ja) but does not invalidate social responsibility for other people in general (see Luke 10:30-37 jb).
25:46 jc The Greek term translated eternal can mean either “lasting forever” or “lasting for an age,” in this case “the age to come” (13:39-40 jd, 49 je; 24:3 jf; John 17:3 jg; 2 Thes 1:9 jh; Phlm 1:15 ji; 1 Jn 5:11 jj, 13 jk). Some hold out hope that the punishment of the damned will, after “an age,” be ended by annihilation or forgiveness. The parallel between eternal life and eternal punishment suggests strongly that it means “lasting forever,” since eternal life does not end (see also Luke 16:19-31 jl; Heb 6:2 jm; Rev 20:10 jn).
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