Bible School · New Testament survey · Class 7 of 53
The Olivet discourse: the fall of the temple, the coming of the Son of Man and the call to be ready
Matthew 24–25 · about 26 minutes · The Olivet discourse
By the end of this class you should be able to
- Place the Olivet discourse in the week before the crucifixion and explain the disciples' question that prompts it.
- Describe the main approaches to interpreting Matthew 24, including the preterist, futurist and combined readings.
- Trace the use of Daniel, Isaiah and Zechariah in 24:15-31.
- Summarise the point of the four closing pictures: the faithful servant, the ten bridesmaids, the talents and the sheep and the goats.
- Explain how the discourse presents Jesus as the Son of Man, Bridegroom, Master and King.
Read the passage
24As Jesus left the temple and was walking away, His disciples came up to Him to point out its buildings. 2“Do you see all these things?” He replied. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.” 3While Jesus was sitting on the Mount of Olives, the disciples came to Him privately. “Tell us,” they said, “when will these things happen, and what will be the sign of Your coming and of the end of the age?” 4Jesus answered, “See to it that no one deceives you. 5For many will come in My name, claiming, ‘I am the Christ,’ and will deceive many. 6You will hear of wars and rumors of wars, but see to it that you are not alarmed. These things must happen, but the end is still to come. 7Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. 8All these are the beginning of birth pains. 9Then they will deliver you over to be persecuted and killed, and you will be hated by all nations because of My name. 10At that time many will fall away and will betray and hate one another, 11and many false prophets will arise and mislead many. 12Because of the multiplication of wickedness, the love of most will grow cold. 13But the one who perseveres to the end will be saved. 14And this gospel of the kingdom will be preached in all the world as a testimony to all nations, and then the end will come. 15So when you see standing in the holy place ‘the abomination of desolation,’ described by the prophet Daniel (let the reader understand), 16then let those who are in Judea flee to the mountains. 17Let no one on the housetop come down to retrieve anything from his house. 18And let no one in the field return for his cloak. 19How miserable those days will be for pregnant and nursing mothers! 20Pray that your flight will not occur in the winter or on the Sabbath. 21For at that time there will be great tribulation, unmatched from the beginning of the world until now, and never to be seen again. 22If those days had not been cut short, nobody would be saved. But for the sake of the elect, those days will be cut short. 23At that time, if anyone says to you, ‘Look, here is the Christ!’ or ‘There He is!’ do not believe it. 24For false Christs and false prophets will appear and perform great signs and wonders that would deceive even the elect, if that were possible. 25See, I have told you in advance. 26So if they tell you, ‘There He is in the wilderness,’ do not go out; or, ‘Here He is in the inner rooms,’ do not believe it. 27For just as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man. 28Wherever there is a carcass, there the vultures will gather. 29Immediately after the tribulation of those days: ‘The sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the powers of the heavens will be shaken.’ 30At that time the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man coming on the clouds of heaven, with power and great glory. 31And He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of the heavens to the other. 32Now learn this lesson from the fig tree: As soon as its branches become tender and sprout leaves, you know that summer is near. 33So also, when you see all these things, you will know that He is near, right at the door. 34Truly I tell you, this generation will not pass away until all these things have happened. 35Heaven and earth will pass away, but My words will never pass away. 36No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 37As it was in the days of Noah, so will it be at the coming of the Son of Man. 38For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark. 39And they were oblivious, until the flood came and swept them all away. So will it be at the coming of the Son of Man. 40Two men will be in the field: one will be taken and the other left. 41Two women will be grinding at the mill: one will be taken and the other left. 42Therefore keep watch, because you do not know the day on which your Lord will come. 43But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. 44For this reason, you also must be ready, because the Son of Man will come at an hour you do not expect. 45Who then is the faithful and wise servant, whom the master has put in charge of his household, to give the others their food at the proper time? 46Blessed is that servant whose master finds him doing so when he returns. 47Truly I tell you, he will put him in charge of all his possessions. 48But suppose that servant is wicked and says in his heart, ‘My master will be away a long time.’ 49And he begins to beat his fellow servants and to eat and drink with drunkards. 50The master of that servant will come on a day he does not expect and at an hour he does not anticipate. 51Then he will cut him to pieces and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
Open Matthew 24 in the reader (BSB)25“At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2Five of them were foolish, and five were wise. 3The foolish ones took their lamps but did not take along any extra oil. 4But the wise ones took oil in flasks along with their lamps. 5When the bridegroom was delayed, they all became drowsy and fell asleep. 6At midnight the cry rang out: ‘Here is the bridegroom! Come out to meet him!’ 7Then all the virgins woke up and trimmed their lamps. 8The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’ 9‘No,’ said the wise ones, ‘or there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’ 10But while they were on their way to buy it, the bridegroom arrived. Those who were ready went in with him to the wedding banquet, and the door was shut. 11Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’ 12But he replied, ‘Truly I tell you, I do not know you.’ 13Therefore keep watch, because you do not know the day or the hour. 14For it is just like a man going on a journey, who called his servants and entrusted them with his possessions. 15To one he gave five talents, to another two talents, and to another one talent—each according to his own ability. And he went on his journey. 16The servant who had received the five talents went at once and put them to work and gained five more. 17Likewise, the one with the two talents gained two more. 18But the servant who had received the one talent went off, dug a hole in the ground, and hid his master’s money. 19After a long time the master of those servants returned to settle accounts with them. 20The servant who had received the five talents came and presented five more. ‘Master,’ he said, ‘you entrusted me with five talents. See, I have gained five more.’ 21His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Enter into the joy of your master!’ 22The servant who had received the two talents also came and said, ‘Master, you entrusted me with two talents. See, I have gained two more.’ 23His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Enter into the joy of your master!’ 24Finally, the servant who had received the one talent came and said, ‘Master, I knew that you are a hard man, reaping where you have not sown and gathering where you have not scattered seed. 25So I was afraid and went out and hid your talent in the ground. See, you have what belongs to you.’ 26‘You wicked, lazy servant!’ replied his master. ‘You knew that I reap where I have not sown and gather where I have not scattered seed. 27Then you should have deposited my money with the bankers, and on my return I would have received it back with interest. 28Therefore take the talent from him and give it to the one who has ten talents. 29For everyone who has will be given more, and he will have an abundance. But the one who does not have, even what he has will be taken away from him. 30And throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’ 31When the Son of Man comes in His glory, and all the angels with Him, He will sit on His glorious throne. 32All the nations will be gathered before Him, and He will separate the people one from another, as a shepherd separates the sheep from the goats. 33He will place the sheep on His right and the goats on His left. 34Then the King will say to those on His right, ‘Come, you who are blessed by My Father, inherit the kingdom prepared for you from the foundation of the world. 35For 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 took Me in, 36I was naked and you clothed Me, I was sick and you looked after Me, I was in prison and you visited Me.’ 37Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink? 38When did we see You a stranger and take You in, or naked and clothe You? 39When did we see You sick or in prison and visit You?’ 40And the King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers of Mine, you did for Me.’ 41Then He will say to those on His left, ‘Depart from Me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42For I was hungry and you gave Me nothing to eat, I was thirsty and you gave Me nothing to drink, 43I was a stranger and you did not take Me in, I was naked and you did not clothe Me, I was sick and in prison and you did not visit Me.’ 44And they too will reply, ‘Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’ 45Then the King will answer, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for Me.’ 46And they will go away into eternal punishment, but the righteous into eternal life.”
Open Matthew 25 in the reader (BSB)01Background
and 25 form the fifth and last of Matthew's long discourses, apart from the passion narrative. It is spoken in the last week of Jesus' life, on the Mount of Olives across the valley from Jerusalem. It follows the sharp words against the scribes and Pharisees in , which end with a lament over Jerusalem and the statement that its house is left desolate. When Jesus leaves the temple, his disciples point to its buildings, and he says that not one stone will be left on another.
The temple was the centre of Jewish life. Herod the Great began rebuilding it around 20 BC, with huge white stones, and work continued for decades ( speaks of forty-six years). The Roman army under Titus destroyed it in AD 70 in the Jewish revolt, as the Jewish historian Josephus records in his Jewish War. Whether Matthew wrote before that event or after it depends on the date given to the Gospel (see the class on and 2), and the discussion of the discourse often turns on this question. and contain parallels. The disciples' question in is double or triple: when will these things happen, what will be the sign of Jesus' coming, and what of the end of the age?
The discourse belongs to the Jewish tradition of prophetic and apocalyptic speech, in which the prophet announces judgment and the future in symbolic images. Daniel is the chief model, and Jesus draws on it repeatedly.
02Outline
- The temple's fall foretold; the disciples' question on the Mount of Olives
- The beginning of birth pains: deceivers, wars, persecution, the gospel to all nations
- The abomination of desolation, flight from Judea and false christs
- The Son of Man comes on the clouds; the lesson of the fig tree
- No one knows the day: Noah, the thief, the faithful servant
- The ten bridesmaids
- The talents
- The Son of Man judges the nations: sheep and goats
03How to read it
The discourse mixes prophecy about the temple with teaching about Jesus' final coming, and interpreters have divided over how to relate them. In the preterist reading, much of was fulfilled in AD 70, and R. T. France argued that the Son of Man's coming on the clouds in echoes , where he comes to God to receive a kingdom, and so describes his vindication and enthronement. In the futurist reading, especially in dispensationalism, most of the chapter describes a future tribulation immediately before the second coming. Others combine the two: the fall of Jerusalem is a historical judgment that foreshadows the end, and Jesus' language moves between them. , which turns to 'that day and hour', is taken by many as the point at which Jesus moves from the near to the final event. This class follows that combined reading while noting the strengths of the others.
Two rules help.
- First, the images of cosmic disturbance, the sun darkened and the stars falling (), are used in the Old Testament for the fall of nations ( against Babylon; ; ), so they may be a way of describing great upheaval as well as a literal event.
- Second, the point of the discourse is stated in its refrains: keep watch, be ready, do not set dates (, 42, 44; ). Jesus' purpose is pastoral and calls for faithfulness, and it does not provide a timetable.
The four pictures in and are parables or parable-like scenes, and they should be read for their main point, with details secondary. The sheep and the goats is the most direct, a scene of judgment with only a little figurative language.
04What the text says
. Jesus leaves the temple, and the disciples admire its buildings. He answers that every stone will be thrown down. On the Mount of Olives they ask when, what the sign of his coming (parousia) will be, and what the sign of the end of the age.
. Jesus warns against deceivers who say 'I am the Christ'. Wars and rumours of wars, famines and earthquakes are the beginning of birth pains (odin), a picture of pain that leads to birth, and they are not yet the end. Disciples will be hated, betrayed and put to death, many will fall away and love will grow cold, but the one who endures to the end will be saved. The gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.
. The abomination of desolation, spoken of through Daniel (; ; ), is a sacrilege in the holy place. In 167 BC Antiochus IV set up an altar to Zeus in the temple, and many see that as the first fulfilment of Daniel. Jesus points to a coming event, and says 'let the reader understand'. Those in Judea are to flee to the mountains, and Jesus mentions pregnant women, winter and the Sabbath, details that suit a local flight from Judea. says Jerusalem will be surrounded by armies. There will be great tribulation, false christs and prophets will show signs, and the Son of Man's coming will be as visible as lightning from east to west.
. After that tribulation the sun will be darkened and the stars will fall, and the sign of the Son of Man will appear. The tribes will mourn, an echo of . They will see the Son of Man coming on the clouds with power and great glory, language from . He will send his angels with a trumpet to gather the elect from the four winds. The fig tree is a lesson: when its leaves sprout, summer is near. 'This generation will not pass away' until all these things happen. Interpreters understand 'generation' as the people then alive (pointing to AD 70), as the Jewish people, as the generation that sees the signs, or as an evil kind of people. Heaven and earth will pass away, but his words will not.
. No one knows the day or hour, not even the angels. The days of Noah ( to 9) were ordinary until the flood came. Two men in a field, one is taken and one left, a saying discussed in the tradition note. The householder who knew the thief's hour would have stayed awake. The faithful and wise servant, who feeds the household, is blessed, while the wicked servant who abuses his fellow servants is cut in pieces.
. Ten bridesmaids wait for the bridegroom with their lamps. Five are wise and bring extra oil, and five are foolish. The bridegroom is delayed, and at midnight there is a shout. The foolish ask for oil, and while they are away the door is shut. The bridegroom says, 'I do not know you.' The oil is not defined. Interpreters have proposed the Spirit, good works or faith, but the point stated is preparedness: 'keep watch'.
. A master gives his servants talents, a very large sum, and travels. Two double what they were given. The third buries his and says the master is a hard man. The master calls him wicked and lazy and casts him into the outer darkness. The faithful hear, 'Well done, good and faithful servant'. The failure here is in the servant's false view of his master.
. The Son of Man comes in glory with his angels and sits on his throne. All the nations are gathered, and he separates them as a shepherd separates sheep from goats, as in . To the sheep he says to inherit the kingdom prepared since the creation of the world, because they fed him, gave him drink, welcomed him, clothed him and visited him. They ask when, and he answers that what they did for the least of these brothers of his they did for him. The goats are sent to the eternal fire prepared for the devil and his angels. Who are 'the least of these my brothers'? Some hold that they are any people in need, and others that they are Christ's disciples and messengers, who are in need as they carry the gospel (compare ). The text supports both emphases, and the class notes that the passage presents care for the needy as evidence of the relation to Jesus.
05Key terms
- Son of Man ho huios tou anthropou
- The title from for the heavenly figure who receives an everlasting kingdom. Jesus claims it in and .
- coming parousia
- Arrival or presence. It names the visit of a king or ruler, and in the New Testament, Christ's return.
- abomination of desolation bdelygma tes eremoseos
- A detestable thing that desecrates and so brings desolation. The phrase comes from the Greek of ; ; .
- birth pains odin
- Labour pains. A picture of suffering that leads to new life, used for the end in the prophets.
- keep watch gregoreo
- To stay awake and alert. It recurs through the discourse.
- eternal aionios
- Belonging to the age to come. It describes both the punishment and the life in .
06In the whole Bible
The discourse teaches the personal return of Christ, which the Apostles' Creed confesses when it says he will come to judge the living and the dead. It teaches that the future is known to God alone: the day and hour are not revealed, and the disciples are to be faithful in the interval. This reflects the Old Testament's idea of the Day of the LORD, as in Joel, Zephaniah and , and the New Testament parallels in and 5, where Paul also speaks of the thief in the night, and in and Revelation.
It teaches final judgment, with two destinies: eternal life and eternal punishment (). Christians have held different views on the nature of the punishment, but the verse's parallel use of 'eternal' for both is the starting point of every discussion. It teaches stewardship, since the talents are entrusted to servants who are accountable. It also joins faith to works: the people at the judgment are separated by their deeds of mercy, and the other passages of Scripture (; ) show that works are the fruit and evidence of faith and not its replacement.
It also teaches the delay of the end as part of God's plan. The gospel must be preached to all nations before the end (), and the delay of the bridegroom and the master is a time of testing. Perseverance is required ().
07Where Christ is
In the Olivet discourse Jesus speaks about himself as the central figure of history. He claims the title from , the Son of Man coming on the clouds, and applies the promise to himself (). In Daniel the Son of Man receives dominion over all peoples. In he sits on a throne as king and judge of all nations (, 34), and the judgment of the nations is based on how they treated his brothers.
He is also the Bridegroom, a role God takes toward Israel in the prophets (; ) and the one Jesus claims in and John the Baptist recognises in . He is the returning Master who rewards and judges his servants, and the Shepherd-King who separates sheep from goats, as the LORD does in . These are Jesus' own descriptions, not hidden types.
There is an echo the reader should not miss. The King who says 'I was hungry... I was a stranger... I was naked... I was in prison' is within days thirsty on the cross (), stripped of his clothing (, ), bound and handed over. The King who identifies with the least is the same one who becomes the least. His words about the temple's end also lead to , where Jesus calls his body the temple that will be raised, so that the old building's fall is matched by the raising of a new one.
08How traditions read it
Christians differ on how the end will unfold. Premillennialists expect Christ's return before a thousand-year reign; dispensational premillennialists add a secret rapture of the church before a period of tribulation, and read as the taking of believers. The amillennial view, close to the teaching of the Catholic, Orthodox and Lutheran churches and held by many Reformed Christians, understands the thousand years as the present reign of Christ and expects a single return at the end. Postmillennialists expect the gospel to bring a golden age before Christ returns. Many commentators read 'one will be taken' in as being taken in judgment, as in the days of Noah when the flood took the wicked (). Others read it as being gathered to Christ. These traditions interpret the order of events differently, yet agree that Christ will return in glory.
09Review questions
- What event prompts the discourse, and what are the disciples asking in ?
- How do the preterist, futurist and combined readings of each handle the abomination of desolation and the coming of the Son of Man?
- What Old Testament passages stand behind , and ?
- What is the main point of each of the parables of the ten bridesmaids and the talents, and what do they share?
- How does the scene of judgment in present Jesus, and how is it related to the passion?
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Places
- Mount of Oliveshillv. 3
- Holy Placeroomv. 15
- Judearegionv. 16
Dictionary
- Revelation of Christ
- Antichrist
- Angel
- Tribulation
- Abomination
- Abomination Of Desolation
- Angels
- Banner
- Christs, False
- Cloud
- Daniel, Book of
- Daniel, The Book Of
- Darkness
- Deluge
- Desolation, Abomination of
- Dress
- Eagle
- Heaven
- House
- Eternal death
- Goat
- Judgment, The final
- Prison
- Banquet
- Bride
- Brother
- Churl
- Daemon
- Eternal life
- Hell
- Hospitality
- Hour
- Lamp
- Marriage