Some
of these keys are adapted from Alva McClain’s book, The
Greatness of the Kingdom.
The title Christ
has been changed to its equivalentMessiah.

Matthew 24-25
is the fullest record of our Lord’s longest and most important
message predicting the future. The same message is recorded
more briefly in the other Synoptic Gospels: Mark and Luke. (Luke
has some important differences.) He spoke it to a small group of
disciples just after He finished His public ministry. They were
sitting on the side of a mountain just across the narrow valley
east of Jerusalem. Since the place was the Mount of Olives, the
message is often called “The Olivet Discourse.” It has
to do mostly with the delay before the Lord finally comes back to set
up His kingdom.

1. Background to
this discourse. By the time of this discourse, the nation of
Israel had rejected Jesus as Messiah, that is, the promised King.
They had rejected Him both informally (Matt. 11-12)
and formally (Matt. 21-23).
In contrast, Jesus’ disciples had confessed Him as Messiah
(Matt. 16:16-17).
After they confessed, He repeatedly assured them that He will
eventually come to sit on His glorious throne and rule (Matt.
16:27; 19:28; 20:20-23).
As He had said earlier, He will bring an end to this present evil
age and inaugurate the glorious age to come, the kingdom age (Matt.
13:39,43).[note 1]
But first He must suffer.

This discourse comes
right after Israel’s formal rejection of the King, recorded in
Matthew 21-23.
Those chapters begin with Jesus publicly presenting Himself to
Israel in His Royal Entry (21:1-11)
and taking charge of the temple (21:12-16).
Next they relate His public debate with the leaders of Israel, in
which (a) they challenge His authority; (b) He tells three parables
against them, in part predicting that God will take the kingdom
program from them and destroy their city; (c) they ask three
questions designed to trap Him; and (d) He asks a question pointing
to the Messiah’s deity.

In short, Matthew 21-22
show that Israel’s leaders had formally rejected their Messiah
(Jesus) and that He had rejected them. He fully stated this
situation in His final public discourse (Matt. 23). In it He
pronounced seven or eight “woes” upon the leaders and a
terrible judicial sentence on “this generation”
(23:34-36).
He closed with a lament (23:37-39)
showing Him to be the God of Jerusalem and of history. His purpose
to save Jerusalem’s children (Israel) had been refused by
Jerusalem (“you were not willing”). That purpose would
not be fulfilled until His Second Coming (“You will not see me
again until”). Instead, Jerusalem’s “house,”
referring at least to the temple, would be left desolate.

These events and
predictions had upset Jesus’ disciples. As they took their
final leave of Jerusalem, they wanted Him to tell them more
about the temple’s future (24:1). Wasn’t their glorious
temple a wonder of the world? Think of its vast size—an area
half again as large as today’s St. Peter’s Square in
Rome. Think of the enormous blocks of white marble in its walls and
columns, the lavish use of gold and gems. Jesus’ response was
that not one stone would be left on another (24:2); destruction would
be complete. Stunned, the disciples walked silently with Jesus to
the Mount of Olives. But once seated there with Him, opposite the
temple, they asked Him some questions.

2. The disciples’
questions, 24:3. See also Mark 13:3-4
and Luke 21:7. Matthew records two questions, as follows.

Their first question: “When will this [Greek, these things]
happen?”

Their second question: “What will be the sign of your coming
and of the end of the age?”

NOTE:
This question about the sign is just one question, for the Greek has
only one article for “coming” and “end.”[note 2]

Mark 13:3-4
and Luke 21:7 also record two questions but state the second question
differently from Matthew: “What will be the sign that they
[Greek, these things] are all about to be fulfilled [Luke, to take
place]?” At first glance this second question in Mark and Luke
seems quite different from the second question in Matthew.
According to Matthew, the sign they request is for the Lord’s
coming and the end of the age. According to Mark/Luke, it is a sign
for when “these things” of the first question will take
place. Can these two versions of the second question mean the same?
Yes they can, if the disciples assumed that the Lord would come in
connection with the destruction of Jerusalem. If so, we can
paraphrase their two questions like this:

Their first question: Lord, you have said you will return to put an
end to the present evil age and set up your kingdom. But you have
also said that Jerusalem and the temple must first be destroyed. How
long will it be before these things—this destruction and your
return—take place?

Their second question: What else will happen to show us that the
time of that destruction and your return to rule are near?

In other words, the
disciples apparently saw a close connection between the predicted
destruction of Jerusalem and the Lord’s coming in His kingdom.
Possibly they had in mind Old Testament prophecies like Zechariah
14:1-4,
8-9,
12, 16-17.
These picture the nations assaulting Jerusalem just before the
Lord God comes to save His people and set up His kingdom. But
history did not turn out that way in the first century. Jerusalem
and the temple were indeed destroyed in A.D. 70; yet the Lord did not
return and still has not returned. Were the disciples or the
prophecies mistaken? Not if the fulfillment is contingent
(depends) on other factors and/or the Lord Jesus’ answers refer
to more than one destruction of Jerusalem.

3. The “birth
pains,” 24:4-14. See also Mark 13:5-13
and Luke 21:8-19. In the first part of His answer, the
Lord primarily warned the disciples not to let anyone deceive them
into thinking that the end has come near. There are many things
that “must happen” (Matt. 24:6, dei genesthai—as
in Daniel 2:28, 29; Rev. 1:1; 4:1; 22:6) according to God’s
plan. Among these things are false Messiahs, wars, famines, and
earthquakes. But such things do not mean that the end will come
immediately. Rather, they will be the beginning of birth pains (v.
that will continue until the end.

It is possible—but
unclear in the text—that the birth pains do not begin until
verse 7. In that view the “wars and rumors of wars” of
verse 6 are local whereas the “nation against nation, and
kingdom against kingdom” of verse 7 is worldwide. A different
possibility is that the birth pains of verses 4-14 do
not start until just before the final “great distress”
(Great Tribulation) described in verses 15-28.[note 3]
However, birth pains may begin long before the actual birth,
gradually becoming more intense and more frequent. So Matthew
24:4-14 need not refer specifically to the Great
Tribulation.

Does the expression
“birth pains” suggest that a new world will come forth?
Possibly so—and we know that the Lord promised such a new world
(Matt. 19:28).

In connection with
these birth pains, there will be persecution of Jesus’
disciples (24:9-14).[note 4]
These will need to “stand firm to the end” (24:13) of
their lives and ministries as they preach “the good news about
the kingdom” (Greek, 24:14). By standing firm they show that
they are God’s elect, who will share in the salvation of His
coming kingdom (19:23-30). Such endurance is the mark
of the elect, not the cause of their election. In other words, God
does not choose them because they endure, but they endure because God
has chosen them.[note 5]

Both Matthew 24:14 and
Mark 13:10 indicate that this good news (Matt., about the kingdom)
must be preached to all the nations before the end comes. This is
the same gospel (good news) Jesus commanded us to preach “to
all creation” (Mark 16:15). Our message concerns both “God’s
grace” (Acts 20:24) and His “kingdom” (Acts 20:25).
It says that (a) Jesus is the King and (b) mankind’s hope is
to share with the King—by God’s grace—in His future
kingdom. To preach this good news is the main purpose of our being
left in this world in Messiah’s absence.[note 6]

4. The Great
Tribulation, 24:15-28. See also Mark 13:14-23
and Luke 21:20-24. In Matthew 24:21 the New
International Version uses the expression “great distress.”
However, we will stick with the equivalent “Great
Tribulation,” which is better known in prophetic studies. As
described in verses 15-28, this will be a time of
trouble so great that no human would survive were it not cut short
(v. 22). In fact, various Scriptures show us that it will last only
three and a half years. During that time false messiahs and false
prophets will practice the strongest of deceptions on the world,
though they cannot deceive the elect (those God has chosen, vv.
23-26).

How will believers in
Messiah know that this tribulation is about to begin? By seeing
“standing in the holy place [the temple in Jerusalem] the
abomination that causes desolation, spoken of through the prophet
Daniel” (24:15). They should immediately flee from around
Jerusalem to the mountains, probably the mountains across the Jordan
Valley to the east.

The expression “the
abomination that causes desolation” comes from the Greek
version of Daniel’s last recorded prophecy (Daniel 10-12).
The expression is used in Daniel 11:31 and 12:11. In 11:31 it
refers to something done by Antiochus Epiphanes—as also
recalled in Daniel 8:11-13. Antiochus was an evil
Syrian ruler (in one division of the Greek Empire). In 167 B.C. he
put an end to Jewish sacrifices and introduced an idolatrous worship
into the temple. This worship, long before Jesus’ ministry,
was the “abomination” that produced much desolation.

Yet Daniel used the
same expression to refer to another event that is still future.
After predicting in 11:31 what Antiochus would do, Daniel’s
prophecy jumped to “the time of the end” (11:35). Here
the prophecy merged the figure of Antiochus into that of a final
willful king in the end time. “At that time,” Daniel
said (12:1), there will be an unparalleled “time of distress”
(the Great Tribulation) for Israel. That distress will lead to
deliverance, resurrection, and an eternal kingdom (12:1-3).
It is in connection with that final distress that Daniel once more
mentioned “the abomination that causes desolation”
(12:11-13). This time he clearly referred to the last
days. Thus, in Daniel’s last prophecy (chs. 10-12)
the “abomination” refers to two events widely separated
in time, events similar but separate. The first took place long
before Jesus’ birth. The second, still future, is the one
Jesus referred to in Matthew 24:15.[note 7]

Having revealed the
sign of the tribulation, Jesus emphasized (a) the severity of the
tribulation and (b) the danger of deception in contrast to the
openness of His Second Coming. No one will have to be told when He
comes; it will be as evident as the lightning.

5. Messiah’s
coming, 24:29-31. See also Mark 13:24-27 and
Luke 21:25-28. These verses describe the Lord’s
coming “with power and great glory” (v. 30; cf. 16:27;
25:31) and having His angels “gather his elect from the four
winds” (v. 31). This will take place “immediately
after” the tribulation (v. 29).

NOTE: We know from 1 Thessalonians 4:17 that both living and dead
believers will be raptured (caught up). Will that happen on this
occasion when angels “gather his elect” (Matt. 24:31)?
Some teachers say no, that the rapture will be earlier. Such
teachers usually claim that there will be basic differences between
redeemed Israel and the church. Based on those differences, they
believe that the Lord will come secretly for believers before the
tribulation. As you see, Matthew speaks of only one future coming of
Messiah. There is no evidence there that He will also come secretly.
This is true in all the other Gospels. (There is no indication that
even the coming in John 14 is separate.) Any evidence of a
secret coming must be found in the Epistles, if at all.

“The sign of the
Son of Man” in verse 30 is probably the Lord Himself. In
addition to this sign are the heavenly signs listed in verse 29
(darkening of sun and moon, falling of stars, etc.). Some of this
language may be figurative, referring to disruptions of order, as it
does in the Old Testament sources. For example, the same
expressions are used in Jeremiah 4:23-28 and Ezekiel 32:7-8.
These passages describe figuratively, but not literally,
Nebuchadnezzar’s punishment of Jerusalem and Egypt.

6. The time for the
signs, 24:32-41. See also Mark 13:28-31 and
Luke 21:29-33. This section records the following
promise (emphasis added), often misunderstood:

“This generation will certainly not pass away

until all these things have happened.” (24:34)

Some interpret this to
say that all the signs and the Lord’s coming would take place
soon, before the death of the Jews then living. If it meant that,
then the prophecy was faulty; because the Lord did not return. To
avoid such a conclusion, some conservative interpreters have
suggested two other meanings for “this generation” in
24:34 (instead of Jesus’ generation):

• 
  the future generation that sees the signs of the end begin. This
  view assumes that the signs (including the “birth pains”
  of vv. 4-14) did not begin soon. Instead, they will
  take place only in or just before the tribulation period.

• the Jewish race,
  destined to survive forever. They understand the following words to
  mean “will certainly not pass away even when all these things
  have happened.”

Neither of these
alternate meanings, however, can be supported in Matthew. “This
generation” is used five other times there, always by Jesus
(see 11:16; 12:41, 42, 45; and 23:36; cf. 12:39; 16:4; and 17:17).
Each time it means the Jews of Jesus’ day, usually in contrast
with earlier generations. Consider its use, along with “all
these things” (NIV, “all this”), just before this
prophetic discourse. Jesus had labeled Israel’s leaders as
“snakes” and “brood of vipers” (23:33), who
would persecute more of God’s servants, as their forefathers
had done (23:34). This happened during the Acts period. Therefore,
they would be punished for “all the righteous blood that has
been shed on earth” (23:35). “All this,” He
had said, “will come upon this generation”
(23:36). And it did, when Jerusalem and the temple were destroyed in
A.D. 70.

There is no need to
avoid this usual meaning of “this generation” in 24:34,
because Jesus was not predicting the time of His coming.[note 8]
By “all these things” He meant events leading to that
coming, but not including it. The preceding verse (24:33) makes
precisely that distinction: “When you see all these things,
you know that it [“the kingdom of God,” Luke 21:31] is
near, right at the door.” And that is what happened. The
earliest believers were right not to expect the Lord immediately
(Acts 3:21); because none of the signs had taken place.[note 9]
But quite soon—during the transitional Acts period—they
began seeing the signs. For this reason, New Testament writers from
the earliest to the latest expected the Lord to return soon. Here
are some examples, beginning with the writer usually considered the
first:

• 
  James 5:8, 9 – “The Lord’s coming is near….The
  Judge is standing at the door!”note
  
  

• 1 Peter 4:7 -
  “The end of all things is near.”
• 1 John 2:18 -
  “This is the last hour…we know it is the last hour.”
• Revelation 1:3;
  22:12, 20 – “The time is near.” “I am
  coming soon!” “Yes, I am coming soon.”

These writers all
expected the Lord to establish His kingdom when He comes: “Messiah
Jesus, who will judge the living and the dead…in view of his
appearing and his kingdom” (2 Tim. 4:1, cf. v. 8). Apparently
they considered the signs (“these things”) of Matthew
24:33 to have been fulfilled enough for His coming and kingdom to be
near.[note 10]
How could they think so before the Abomination of Desolation had
taken place (Matt. 24:15)? Or before the sun and moon are darkened
and the stars fall (24:29)? Probably because “all these
things” did not mean every detail or exclude figures of speech.

However we interpret
it, Jesus’ prophecy was more complex than it seemed. Like Old
Testament prophecies, it could hide gaps of time and be
fulfilled in stages. Thus, no one should set dates. We do well to
heed Jesus’ warning that no one but the Father knows exactly
when Messiah will come (Matt. 24:36). Most will be completely
surprised (vv. 37-41).

7. Be ready for Him
to come, 24:42 to 25:30. See also Mark 13:32-37 and
Luke 21:34-36. With several comparisons and parables
the Lord exhorts us to be prepared for His return. Be ready

• like a houseowner
  expecting a thief (24:43-44)
• like a faithful
  and wise servant left to care for others (24:45-51)
• like wise virgins
  prepared in advance for the inevitable (25:1-13)
• 
  by investing
  for the Lord the means He has given (25:14-30)

Faithfulness will be
rewarded with joyful responsibility, unfaithfulness with utter loss.

8. The judgment by
which the King inaugurates the kingdom, 25:31-46. In
previous lessons we have often referred to the great prediction in
these verses. In it once more the Lord reminds us that He will
return to earth to rule in glory. Once more it says that the King
will judge. Once more, that the eternal life He will give is to
inherit the kingdom. Once more, that the criterion for entering is
faith in Him demonstrated in deeds. How have the heirs showed that
faith? In love—without even realizing it—that cared for
the King’s brethren.