1

Olivet Discourse of Matthew 24–25

I Matthew’s Main Source Was Mark

It is virtually certain that Matthew used Mark as a source for his own . So, the OD in Matthew will be examined to see if something similar to the structure observed in obtains also for Matthew 24–25.

II A Structure for Matthew 24–25: ταῦτα, πάντα, πάντα ταῦτα

1 The phrases ‘these things’ (tauta, verse 3) and ‘all these things’ (panta tauta, verses 8, 33, 34) essentially follow Mark’s outline.

2 Note one appreciable difference between Mark and Matthew regarding ‘these things’ and ‘all these things.’

A Mark 13:23 reads “I have told you everything [“all things”—panta] ahead of time”

B Matthew 24:25 has only “I have told you ahead of time”

C Nevertheless, it is clear that Matthew is following the same outline as Mark 13.

D In Matthew 24:33–34, ‘all these things’ [panta tauta] reappears, which is very close to Mark 13:29–30.

1) Mark 13:29–30

29 Even so, when you see these things [tauta] happening, you know that it is near, right at the door. 30 Truly I tell you, this generation will certainly not pass away until all these things [tauta panta] have happened.

2) Matthew 24:33–34

23 Even so, when you see all these things [panta tauta], you know that it is near, right at the door. 34 Truly I tell you, this generation will certainly not pass away until all these things [panta tauta] have happened. 2

These terms in Matthew—‘these things’ and ‘all these things’—have the same referents as their Markan counterparts.

3 Thus:

A Matthew 24:1–31 basically follows Mark 13:1–27.

B Matthew 24:32–35, 36 (= Mark 13:28–31, 32) continues to adopt Mark’s outline.

C Matthew 24:37–25:30 may be considered a blow-up of Mark 13:33–37.

D The following comparison shows that Matthew 24-25 follows Mark 13 as his source.

Mark Matthew 13:1–2 24:1–2 13:3–4 24:3 13:5–8 24:4–8 13:9–13 24:9–14 13:14–20 24:15–22 13:21–23 24:23–25 ——— 24:26–28 13:24–27 24:29–31 13:28–31 24:32–35 13:32 24:36 13:33–37 24:37–25:30 ——— 25:31–46

Notes

1) The closer parallel to Mark 13:9–13 is Matthew 10:17–22.

2) Parallels to theses verses are: Matt. 24:26 = 24:23; Luke 17:23 Matt. 24:27 = Luke 17:24 Matt. 24:28 = Luke 17:37b

3) This is not so much a parallel, though certain parts of Matthew’s text here exhibit verbal parallels to its Markan source, but rather is an elaboration of the main point of Mark 13:33–37, that is, the unknowability of the time of ’ return.

4) Neither 25:1–13 nor 25:31–46 has a parallel in the . 3

4 From consideration of these key terms, the structure of Matthew’s OD may be discerned:

A The Temple

1) Fascination with the temple: v 1 2) Prediction of its fall: v 2 3) Questions that follow: v 3

B Answer to the questions: vv 4–37

1) Relating to the generation between Jesus and AD 70: vv 4–28 2) Relating to the coming of the Son of Man on the clouds: vv.29–31 1)’ Relating to the generation between Jesus and AD 70: vv 32–35 2)’ Relating to the coming of the Son of Man on the clouds: vv 36–51; chapter 25

5 Regarding “signs” and “timing” consider the following:

A Signs

1) Relating to the generation between Jesus and AD 70 (verses 4–28, 32–35), Jesus mentions specifics such as messianic pretenders, wars, pestilences, persecution, and the desolating sacrilege.

2) Relating to the coming of the Son of Man on the clouds (verses 29–31, 36–51; chapter 25), Jesus says nothing that would serve as a precursor.

B Timing

1) With regard to the generation between Jesus and AD 70, Jesus said, “when you see” (verse 33).

2) With regard to the coming of the Son of Man, Jesus said, “no one knows,” (verse 36).

C This structure will be the basis for the interpretation of Matthew’s OD. 4

III OT Background for Jesus’ Prophecy of the Temple’s Overthrow

According to the OT, many of Israel’s people throughout much of its history, and especially its leaders, were disobedient to Yahweh, or, put another way, unsubmissive to his rule. This repeated rebellion brought about judgment from Yahweh. Yahweh had originally established a relationship with the Hebrew nation, recently redeemed by him from bondage in Egypt, in terms of a covenant that was very much like a second millennium suzerain-vassal treaty in which the overlord laid out stipulations, both general and specific, and with which the subject nation was expected to comply. This Israel failed to do.

After many years of Israelite waywardness, Yahweh made promises to one day accomplish his will among not only his chosen people but among all the peoples of the earth by sending his Servant and by raising up a king like David to rule over Israel. The present Jesus as both the promised Son of David and the foretold Servant of the Lord who heralded the arrival of God’s reign and demanded submission to it.

Because the Jewish leadership failed to recognize, and so refused to acknowledge, that Yahweh was at work in the person of Jesus, they opposed him and brought judgment upon themselves and the Jewish nation, as they had done in the past. Thus in Jesus’ day the disobedience of at least the leadership of the Jews was little different from the same rebellion seen in OT Israel. All of this means that the judgment announced by Jesus on the temple was tantamount to a condemnation of the entirety of Jewish spiritual life and not different in kind from Jeremiah’s denunciation of the temple, which is to say, of the entire religious superstructure of Judah.

Since Jesus’ closest followers affirmed him to be the (i.e., heir to the Davidic throne, Mark 8:29 / Matthew 16:16 / Luke 9:20), they expected ‘this age’ would soon end and ‘the age to come’ would begin, with Israel assuming dominance over the nations of the world. Thus for the disciples, Jesus’ warning regarding the demise of the temple could only mean the changeover from the current age to the succeeding one (see Mark 10:30—“this present age . . . the age to come”) and the elevation of Israel to the place of primacy among the nations. It is no surprise then, that, following Jesus’ prophecy of the temple’s overthrow, the disciples ask when that overthrow would happen. The is Jesus’ response to their anticipation, although it does not answer their question in the way that they had hoped. That this understanding of the disciples’ question is correct is considered next. 5

IV The Disciples’ Questions Regarding Jesus’ Prophecy: Matthew 24:1–3

1 NB Matthew’s expansion of the disciples question (singular, in Mark) illuminates the presuppositions of the disciples regarding what that overthrow must include.

2 This illumination of the disciples’ assumptions is specifically seen in Matthew’s elaboration, in 24:3b, of Mark 13:4b.

Note the nearly identical wording up to the word “sign” and Matthew’s interpretation (italicized) of Mark following σηµεῖον.

Mark 13:4 Tell us, when will these things happen and what is the sign when all these things will be consummated?

Matthew 24:3 Tell us, when will these things happen and what is the sign of your coming and of the consummation of the age?

The only verbal similarity between Mark 13:4 and Matthew 24:3 after the word “sign” is Matthew’s recasting Mark’s verb “to be consummated” in noun form as “[the] consummation.”

4 Garland notes the important point that the disciples’ “assume that the destruction of the temple would usher in the end of the age. Jesus’ answer corrects this misperception. The fate of the temple is a quite separate matter from the parousia of the Son of man and the end of the age.” [emphasis DJS]

[David E. Garland, Reading Matthew: A Literary and Theological Commentary on the First Gospel (NY: Crossroad Books, 1993), 235.]

So Jesus’ prophecy of the end of the temple is taken by the disciples to be a direct pointer to the consummation of this age.

But this understanding of the disciples is mistaken. 6

V Matthew 24:5–25

1 Nothing in this passage need refer to anything beyond AD 70.

It is most likely that most of the material in 24:4–14 is applicable throughout the time between its having been first announced and the coming of the Son of Man.

2 The passage 24:15–25 is to be interpreted against the background of the first- century Jewish war with Rome (66–70).

So, that paragraph cannot help one with eschatological calculations.

3 Even in the preceding paragraph, 24:4–14, there is nothing to serve as a sign of the end of the age.

A On the contrary, Jesus specifically warned that

1) in spite of wars, ‘it is still not the end’ (verse 6) 2) natural disasters were only ‘the beginning of birth pains’ (verse 8), which is to say, the beginning of the days of the Messiah.

B In fact, it seems that such statements as these last two (verse 6end, verse 8) are intended to apply to almost all the material in 24:5–14.

4 Thus, Matthew 24:4–25 should be understood as a unit, as was Mark 13:5–23.

A According to Matthew 24:3, however, the disciples’ second question takes matters beyond their question in Mark 13:4.

B An answer to the disciples’ second question, What is the sign of your coming and of the consummation of the age? (verse 3), is never given, except to say that it cannot be known because there is no sign that will advertise Jesus’ coming.

5 Thus, as with Mark 13:5–23, Matthew 24:4–25 offers no signals regarding the time of the coming of the Son of Man, for these verses speak

A either of the past (AD 70) or

B of general conditions prevailing throughout the course of history since the time of Jesus and up to his . 7

VI Matthew 24:26–28

Expanding on the predictions concerning messianic and prophetic pretenders in 24:5, 11, 23–24, these verses repeat warnings against believing such counterfeits and stress the unmistakable character of Jesus’ return—no one will need to call attention to it because it will be overwhelmingly obvious.

Recall the remarks of Josephus (separate notes).

VII Mark 13:9–13, Matthew 10:17–22, and Matthew 24:9–14

1 The overall the outline of Matthew 24:4–25 follows Mark 13:5–23.

2 But Matthew 24:9–14 diverges from Mark 13:9–13.

A Matthew 24:9–14 speaks of the same basic issue—persecution of Jesus’ disciples.

B It shortens the material from Mark 13 and adds other material not found in Mark.

3 This Matthean text provides a partial parallel to Mark 13:9–13—it does take the place of the latter text between Matthew 24:4–8 and 24:15–25.

4 A closer parallel to Mark 13:9–13 is Matthew 10:17–22.

This text lacks a parallel to Mark 13:10—the parallel is found in Matthew 24:14. 8

VIII Matthew Twenty-Four and the Future

1 Matthew 24:29–31 follows closely the text of Mark 13:24–27.

2 Minor changes by Matthew to Mark’s text

A #1

Mark 13:26

“At that time people will see the Son of Man coming in clouds with great power and glory”

Matthew 24:30

“And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory.”

Β #2

Mark 13:27

And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.

Matthew 24:31

And he will send 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.

3 None of these alterations affect the meaning of the passage.

But another alteration may. 9

ΙX Matthew 24:29—“Immediately”

1 By far the most significant addition of Matthew to Mark’s text in this passage (Mark 13:24–27 = Matt. 24:29–31) is the first word in the Matthean parallel: “immediately.”

A Mark 13:24 —“But in those days after that affliction” B Matthew 24:29—“And immediately after the affliction of those days”

2 Mark 13 has two parts:

A the destruction of the temple within one generation, with precursors to alert Jesus’ followers of the temple’s impending doom

B the coming of Jesus in the unknowable future, because no signals are given for it

3 Matthew follows the Markan text—Matthew 24:1–36 covers essentially the same ground in the same order as Mark 13:1–32.

4 Even Mark 13:33–37 supplies the basic idea for the material included in Matthew 24:37–25:30, to which Matthew appends 25:31–46.

5 But Matthew’s insertion of “immediately” to begin 24:29 appears to yield an entirely different course of events from what seems straightforward in Mark 13.

6 What does Matthew mean by “immediately”?

A Does Matthew mean to suggest that Jesus comes “immediately” after the demolition of the temple in AD 70? That did not happen.

B Does Matthew rather intend to say that what has been understood in this paper to refer to the demise of the temple in AD 70 actually refers to a time yet future?

So, is the temple to be rebuilt so it can be re-destroyed so Jesus’ prophecy can be re-fulfilled?

Is Matthew advocating two fulfillments of Jesus’ prediction?

That is, does Matthew 24:15–25 predict both the destruction of the temple in AD 70 and another destruction yet future, with Jesus’ return hard on the heels of this future destruction? 10

This is not tenable for me, because I have not heard one example of so-called “double fulfillment” which has convinced me that such prophecies ever occur in the Bible.

13 An Alternative

A The interpretation of “immediately” must rest on the following assumptions:

1) In the main, Mark 13 is clear in its presentation of Jesus’ eschatological teaching.

2) Matthew follows Mark and will not contradict him.

3) Any satisfactory understanding of Matthew’s “immediately” will be consistent with what Matthew has written elsewhere in his Gospel.

B The first two assumptions lead to the view that Matthew’s OD must advocate a coming of Jesus in the unknown future that does not follow “immediately” the demise of the temple.

NB: If Matthew 24:15–25 has in mind the temple’s destruction, and 24:29–31 is speaking of the return of Jesus, then the sense of “immediately” at the beginning of verse twenty-nine must conform to these passages so understood.

C Matthew employs three words for ‘immediately:’

1) eutheōs (12 times) 2) euthus (6 times) 3) parachrēma (2 times).

NB: All three terms mean “at once, immediately.”

parachrēma—BDAG: “pertains to a point of time that is immediately subsequent to an action: at once, immediately.” 11

D Significant: at times in Matthew’s “immediately” has reference to something that was not as immediate as a reader might have supposed.

1) In Jesus’ telling of the parable of the seeds, it is said that “some fell on rocky places, where it did not have much soil. It sprang up quickly (eutheōs), because the soil was shallow” (Matthew 13:5, NIV).

By translating eutheōs as “quickly” the NIV demonstrates Matthew’s unusual use of “immediately.” Surely it took some time for the seed to spring up eutheōs.

2) Jesus cursing the fig tree (:12–14, 15-19 / :18– 20)

a Mark 11:12–14 records the incident of Jesus cursing the barren fig tree. This occurred while on the way from Bethany to Jerusalem (12a, 15a).

1] Following Jesus’ pronouncement of a curse (verse 14a), the text says, “his disciples heard him” (14b).

2] The next passage (11:15-19) concerns the temple clearing, which happened later on the same day as Jesus’ cursing of the tree, at the end of which day we read, “When evening came, they went out of the city” (verse 19).

3] The text then proceeds to the next day: “early in the morning” (verse 20a).

Then we read that, “they saw the fig tree withered from the roots” (verse 20b).

4] According to Mark, a day passed between the curse of Jesus and the disciples’ notice of it. The tree was obviously not withered by the time they left Jerusalem on the day Jesus cursed it. 12

b Matthew 21:18–20 has the same episode of Jesus cursing the fig tree.

1] Following Jesus’ pronouncement of a curse (verse 19b), the text says, “and immediately (parachrēma) the fig tree withered. When the disciples saw this, they were amazed. ‘How did the fig tree wither immediately (parachrēma)?’ they asked” (verse 20).

2] Drawing attention to these facts is not meant to discredit either Mark or Matthew. It is only to demonstrate that Matthew’s use of “immediately” is to be understood somewhat differently from what would be considered normal.

3] Even though the adverb here is parachrēma rather than εὐθέως, it must be remembered that BDAG gives a definition for the former that is more stringent than that for the latter: parachrēma— “pertaining to a point of time that is immediately subsequent to an action, at once, immediately.”

4] How “immediately subsequent” to Jesus’ curse was the withering, according to Mark? Since Matthew has been shown to have used Mark as a source for his Gospel, Matthew’s “immediately” (parachrēma) in 21:19–20 must be understood in a manner beyond its surface meaning.

3) Cannot the same kind of understanding beyond the surface meaning apply to Matthew 24:29? 13

E 24 hours vs 1,900+ years

Of course, stretching “immediately” to cover the lapse of one or several days is quite different from expecting “immediately” to span close to two millennia.

1) But in what way is it different?

The difference is a quantitative one, not a qualitative one.

2) NB: Is it possible that Matthew uses “immediately” here along the same lines that Jesus (John) uses “soon” in Revelation 22:7, 12, and 20, each of which have erchomai tachu, “I am coming soon?”

a For tachus, BDAG, 993, has “without delay, quickly, at once.”

b Is the interpretation of “immediately” proposed for Matthew 24:29 any more unlikely than it is to say that “soon” can cover more than 1900 years?

3) If this understanding of Matthew’s “immediately” can stand, then it can be said that Matthew 24 paints the same eschatological picture as Mark 13.

F The understanding advocated above advances the idea that Matthew’s “immediately” is to be understood in a way different from its face value.

This interpretation of Matthew’s text is thus seen to offer the same “eschatological outline” as Mark 13.

G A or “usual” understanding of “immediately” will mean that Mark and Matthew teach different outlines of the time period between the OD and the return of Jesus. This would be a straightforward contradiction.

The understanding of “immediately” advocated here does two things:

1) It provides consistency with Matthew’s use of such terms elsewhere in Matthew as well as with Jesus’ / John’s use of “soon” in Revelation 22.

2) It provides consistency with Mark’s presentation of Jesus’ Olivet Discourse. 14

X Matthew 24:34—“This Generation” as Used by Jesus

1 Mark 8:11–12

Jesus is tested by the Pharisees by their asking from him a sign from heaven.

Jesus replies, “Why does this generation seek a sign? I tell you truly, no [εἰ] sign will be given to this generation.”

Since the contemporaries of Jesus questioned him about a sign, it is evident that his answer concerned those contemporaries.

2 Mark 8:(34–)38

If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.

The application of this warning applies to all who follow Jesus.

But the persons, the “generation,” first intended by “whoever” are those who heard him speak.

3 Matthew 11:2–19 / Luke 7:18–35

Jesus is being visited by disciples of John the Baptist to ask him if he is indeed the Messiah.

Jesus says to the crowds about John (Matthew 11:16; compare Luke 7:24):

To what can I compare this generation? They are like children sitting in the marketplaces and calling out to others.

Jesus points out that, though John fasted from food and drink and Jesus partook of both, “they complain” (Matthew 11:18–19) about the behavior of both men.

By “they” Jesus refers to those alive during his ministry.

NB the parallel in Luke 7:33–34—“you complain.” 15

4 Matthew 23:1–36

The penalty for the murder of all righteous persons of all time would fall upon the lay religious leadership (verse 35).

Then, verse 36:

Truly I tell you, all this will come on this generation.

The parallel in Luke 11:37–52 states twice (verses 50–51) that “this generation” will be “charged with” the blood of all the prophets.

Jesus can mean no generation other than his contemporaries.

5 Luke 11:30

Jesus declares that, as Jonah was a sign to the Ninevites,

So also will the Son of Man be to this generation.

That Jesus intended his contemporaries is evident.

6 Luke 17:25

Jesus says that before the Son of Man is revealed (verse 30),

First he must suffer many things and be rejected by this generation.

Only Jesus’ contemporaries can be meant here.

7 That Jesus intended to refer to his contemporaries by the phrase “this generation” appears to be uniform.

It will not do to arrive at a definition of “this generation” by appeals to the OT or elsewhere in Jewish literature, if a conclusion is reached that overrides the clear understanding of the term as used by Jesus in the narratives of the Synoptic Gospels.

The usage of the phrase by Jesus must serve as the primary source for understanding his meaning. 16

XI Matthew 24:36—No One Knows the Day or the Hour

But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

XII Matthew 24:37–25:46—Command to Watch and Illustrations to Foster Readiness

1 Recall Mark 13:33–37

A Warning to be alert for the return of Jesus in view of ignorance regarding the time of his return (verse 33)

B Parable of the householder (verse 34)

C Warning to be alert for the return of Jesus in view of ignorance regarding the time of his return (verse 35–36)

D Warning to be alert [for the return of Jesus] (verse 37)

2 Matthew 24:37–25:46 possesses two emphases

Even a cursory reading of Matthew 24:37–25:30 strikes the reader with two emphases

A The utter impossibility of knowing the time of Jesus’ coming

B The repeated demand for vigilance and faithfulness to one’s assigned task while awaiting that return

3 Matthew 24:37–25:46—Overview

A 24:37–39 The days of Noah

B 24:40–41 Notices of two pairs of persons, one being taken while the other is left

C 24:42 A command: “watch” (see separate notes on “watch”)

D 24:43 A parable of a homeowner and a thief

E 24:44 A command: be ready 17

F 24:45–51 A parable of faithful and unfaithful servants in a household

G 25:1–13 A parable of the ten bridesmaids

H 25:14–30 A parable of the servants with the talents

I 25:31–46 The judgment of the nations

J Matthew’s expansion serves to emphasize two main points:

1) No one knows when Jesus will return

2) Be prepared for Jesus’ return

3 Matthew alternates between readiness for the return of Jesus and responsibility for one’s assigned task.

A Outline of Matthew 24:37–25:30

A Readiness 24:37–44 B Responsibility 24:45–51 A’ Readiness 25:1–13 B’ Responsibility 25:14–30

B Readiness and faithfulness (responsibility) to the assigned task are bound together—see 24:50–51a:

50 The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. 51a He will cut him to pieces and assign him a place with the hypocrites.

C Each half of this material (B, B') ends with the same judgment pronounced upon those who have lived irresponsibly:

“there will be weeping and gnashing of teeth” (24:51; 25:30).

D The assigned task of disciples of Jesus is to bear witness to him to the nations of the world (24:14).

This is the only clear mandate in the OD (Mark or Matthew) for followers of Jesus. 18

XIII Two topics are central to the OD in both Mark and Matthew:

1 An inability to calculate the time of Jesus' return

2 The necessity of bearing witness in a world hostile to Jesus 19

XIV Matthew 24–25: Conclusions

1 Only one coming / return of Jesus is spoken of

2 Only two historical markers are specified:

A The devastation of the temple

B The coming/return of Jesus

3 Though signs of the temple’s demise are spelled out and a time limit of one generation for that judgment is given, no signal is provided for the return of Jesus —the time of that coming is unknowable

DJS: Thus, despite the NIV's heading over Mark 13:1–31, “Signs of the End of the Age,” there are no such “signs,” except to say that the present, evil age (Galatians 1:4) is characterized by upheaval, persecution of believers, and Christian mission to the nations.

DJS: The “sign” (singular) that Jesus’ prediction of the temple’s destruction is about to take place is specified by Jesus in Mark 13:14. Following that destruction is a significant gap of time, the gap between “all these things” (13:6– 22), of which the temple’s demise is a part, and the coming of Jesus (13:24–27).

4 The good news will be proclaimed to all nations and then the end (“the end” in Matthew 24:14 refers to the end of the age) will come.

Thus, the coming of Jesus is contingent upon the good news being proclaimed to all the nations. ———————————————————————————————————————

Craig Keener, The , 564, maintains:

“The final prerequisite for Jesus’ coming is the evangelization of all nations (24:14), the most quantifiable prerequisite is the temple’s desecration (24:15), but the only sign of his immediate coming the passage [Matthew 24] mentions appears in the heavens when or just before (tote, ‘then’) Jesus appears (24:30).” 1

Additional Notes on The Judgment of the Nations (Matthew 25:31-46)

1 Does this passage teach the “fatherhood of God” and the “brotherhood of man?“

Is God the Father of everyone and are all humans “siblings” of one another?

The NT does not teach either of these things.

Rather, the NT teaches that God is the Father of those who receive his salvation, of those who have had their relationship to God restored by submitting to the Lordship of Jesus. Such people have had their sins forgiven and have been given eternal life. It is these believers in Jesus that have become God’s family, and so are brothers and sisters of one another.

A John 1:12–13

12 To all who did receive him [Jesus], to those who believed in his name, he gave the right to become children of God — 13 children born not of natural descent, nor of human decision or a husband’s will, but born of God.

B Romans 8:14–16

14 For those who are led by the Spirit of God [see verses 5–13: those who put sin in their lives to death] are the children of God. 15 The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, “Abba, Father.” 16 The Spirit himself testifies with our spirit that we are God’s children. 2

2 Who are Jesus’ “brothers [and sisters]”? (25:40)

“Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.”

A Compare Matthew 10:42

If anyone gives even a cup of cold water to one of these little ones who is my , truly I tell you, that person will certainly not lose their reward.

B Compare Matthew 18:6

If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea.

C Compare Luke 17:2–3

2 It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble. 3 So watch yourselves. If your brother or sister sins against you, rebuke them; and if they repent, forgive them.

A–C Conclusion: Jesus’ “brothers and sisters,” the “little ones,” are his disciples, followers, believers, Christians.

D When Jesus says that he was hungry, thirsty, a stranger, without sufficient clothing, sick, or in prison, he is referring to the lot of his followers who suffered such deprivations, deprivations they endured, most likely, for their commitment to Jesus.

This would parallel the statement of Jesus to Saul on the Damascus road that, when Saul was persecuting Christians, it was the same as persecuting Jesus himself.

Acts 9:4–5

4 He [Saul] fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?” 5 “Who are you, Lord?” Saul asked. “I am Jesus, whom you are persecuting,” he replied. 3

E So, the nations will be judged for how they treated the witnessing followers of Jesus, the bearers of the Good News, which is to say, the nations will be judged for their response to that Good News—the salvation that God has provided through the death and resurrection of the Lord Jesus , to which Jesus’ disciples / followers bear witness. 1

Outline of Matthew 24-25

Mark Matthew

13:1–2 24:1–2

13:3–4 24:3

13:5–8 24:4–8

13:9–13 24:9–14 (1)

13:14–20 24:15–22

13:21–23 24:23–25

24:26–28 (2)

13:24–27 24:29–31

13:28–31 24:32–35

13:32 24:36

13:33–37 24:37–25:30 (3)

25:31–46 (4)

Notes

(1) The closer parallel to Mark 13:9–13 is Matthew 10:17–22.

(2) Parallels to theses verses are: Matt. 24:26 = 24:23; Luke 17:23 Matt. 24:27 = Luke 17:24 Matt. 24:28 = Luke 17:37b

(3) This is not so much a parallel, though certain parts of Matthew’s text here exhibit verbal parallels to its Markan source, but rather is an elaboration of the main point of Mark 13:33–37, that is, the unknowability of the time of Jesus’ return.

(4) Neither 25:1–13 nor 25:31–46 has a parallel in the Gospels. 2

Outline of Matthew 24-25

I Fascination with the temple, prediction of its fall, and the questions that follow (24:1–3)

II Answer to the questions (24:4–25:46)

A Relating [mostly] to the generation between Jesus and AD 70 (24:4–28)

1) Warning from Jesus (24:4)

2) Expect imposters (24:5)

3) Expect strife between nations and disasters within nature (24:6–8)

4) Expect persecution for bearing witness to Jesus (24:9–10)

5) Expect imposters and spiritual decline (24:11–12)

6) Remain steadfast in bearing witness (24:13–14)

7) Be alert for the devastation of Jerusalem (24:15–24)

a When it begins, flee (24:15–18)

b Pregnancy, nursing infants, winter-time and Sabbath will be difficult (24:19–20)

c The disaster will be awful in the extreme (24:21)

d God will ensure it lasts only so long (24:22)

e Expect imposters (24:23–24)

8) Warning from Jesus (24:25)

9) The clarity of Jesus’ coming (24:26–28)

a You don’t have to “go” somewhere to witness it (24:26)

b Jesus’ coming is as obvious to everyone as is lighting or the presence of carrion (24:27–28) 3

Outline of Matthew 24-25

B Relating to the coming of the Son of Man on the clouds (24:29–31)

1) “Immediately” the suffering ends (24:29a)

2) The convulsion of the universe at the coming of Jesus (24:29b)

3) Jesus comes on the clouds (24:30)

4) Gathering of Jesus’ followers (24:31)

A’ Relating to the generation between Jesus and AD 70 (24:32–35)

1) You can tell when summer is coming (24:32)

2) You can tell when Jerusalem will be destroyed (24:33)

3) Jerusalem will be destroyed within one generation (24:34)

4) “I’m not blowing smoke” (24:35)

B’ Relating to the coming of the Son of Man on the clouds (24:36–51; chapter 25)

1) The time of the coming of the Son of Man cannot be known (24:36)

2) The time of the coming of the Son of Man cannot be known: illustration— the coming of the flood (24:37–39)

3) The time of the coming of the Son of Man cannot be known: illustration— two men in a field (24:40)

4) The time of the coming of the Son of Man cannot be known: illustration— two women in at a mill (24:41)

5) Be (spiritually) vigilant, because no one knows when Jesus is coming (24:42)

6) The time of the coming of the Son of Man cannot be known: illustration— the householder (24:43)

7) The time of the coming of the Son of Man cannot be known (24:44) 4

8) Be spiritually responsible, because the time of the coming of the Son of Man cannot be known: illustration—the unfaithful servant (24:45–51)

a NB: “The master of that servant will come on a day when he does not expect him and at an hour he is not aware of.” (24:50)

So, when the most people think they know when Jesus is coming is, in fact, the least likely time of his return.

b Judgment awaits those who are spiritually irresponsible (24:51)

9) Be spiritually ready, because the time of the coming of the Son of Man cannot be known: illustration—the bridesmaids (25:1–13)

NB: “Therefore keep watch, because you do not know the day or the hour.” (25:13)

10) Be spiritually responsible, because the time of the coming of the Son of Man cannot be known: illustration— Servants Given Bags of Money (“Talents;” 25:14–30)

a The issue here is responsibility—in this case, putting the master’s money to work

b The master is pleased with carrying out one’s task responsibly, not with how much is gained—he says the same thing to the first two servants who acted responsibly, though with different amounts of money and different results.

11) Judgment of the nations (25:31-46) 5

Additional Note on Matthew 24:37–25:30

A Readiness—Series of parables (24:37–44)

1 Noah (24:37–39) 2 Two men (24:40) 3 Two women (24:41) 4 General warning 24:42) 5 The thief (24:43–44)

B Responsibility—Parable: Faithful and Wise Servant (24:45–51)

Note verse 51b—“where there will be weeping and gnashing of teeth”

A' Readiness—Parable: Ten Bridesmaids (25:1–13)

Note verse 30b—“where there will be weeping and gnashing of teeth”

B' Responsibility—Parable: Servants Given Bags of Money [Talents] (25:14–30)

This structure (24:37–25:30) indicates that the primary meaning of “readiness” here is “being faithful to one’s task.” The particular responsibilities to feed fellow servants or to invest money, both mentioned in the parables here, are, of course, not commanded to all Christians. Those details pertain to those parables only. Within the OD, the only task Jesus’ assigns to his followers is the that of proclaiming the good news to the nations.