Earlier, I said that the watershed issue in Matt 24 is where history ends and the future begins. Where is the cut-off? The interpreters first task is to determine the limits of the text. Scripture often offers clues. Just knowing that chapter divisions are not inspired often helps us. Much is made of the celebrated time text, "this generation will not pass from the scene before all these things occur" (Ma 24:34). Few know that an equivalent expression occurs in Matt 23:36, "all these things will come upon this very generation." For all the attention Matt 24:34 gets in books, sermons, films and prophecy conferences, it seems odd that an equivalent expression in the same passage is totally overlooked! And why? This would mean that the passage is to be read as a single unit!
The formula, "all these things will come on this generation" (Matt 23:36 cf. 24:34) encloses this section as one, literary unit. The content and imagery is also strikingly similar. Matt 23 tells the sending of the messengers, the persecution and dispersion of the righteous (vs. 34), Gods desire to gather Israel as a hen gathers her chicks (vs. 37), and the temple desolation (vs. 38). Matt 24 tells of the flight of the faithful and the desolation of the temple. Gods messengers are sent to gather the elect. There is the vulture gathering imagery and desolation of the temple. This commonality in literary form, material content and in imagery is more than coincidental. This passage is one, single unit.
In other places, the disciples asked Jesus to explain events or teaching to them privately (Matt 13:10; 17:19; Mk 7:17; 9:28; 10:10; Lk 8:9). Like their questions, his explanations refer to preceding narrative. In Matt 13:36, the disciples go and ask Jesus to explain the parable of the weeds in the field. What follows explains what preceded. So to, the disciples private questions in Matt 24:3and the reply (Matt 24:4ff) refer to the Matt 23 discussion on this theme. This is one, literary unit.
But in Mat 23:36, the generation formula refers unquestionably to that day. Jesus scathing attack made the Scribes and Pharisees guilty of all the righteous blood shed from Abel (Adams son) to Zechariah, whom they slew in the Temple (desecrating it). The very generation that slew Zechariah will persecute and disperse the faithful (Act 8?), and see the desolation of the temple (vs. 36. cf. 38). How can the same words in the same passage (Matt 24:34) refer to a generation 2000+ years later?
Note the verses immediately preceding the parable of the fig tree. Matt 24:30 is often taken to refer to the parousia (the appearance of the Son of Man). "Parousia" is used in Matt 24:3, 27, 37 and 39. But in Matt 24:30, "appearing" translates not "parousia" but "erchomai," a very common word that is rendered "coming" AND "going." "Erchomai" and "parousia" can both be rendered "appearing," so the translation is not incorrect. But Matt 24:30 says not "parousia" but "erchomai." So whether it is wise or not to render Matt 24:30, "they will see the Son of Man GOING on the clouds with power and great glory," "erchomai" will bear that meaning. And as it stands, that would describe faithfully Jesus ascension, a glorious day in salvation history. The import of this point becomes apparent is vs. 31 where he (Jesus) sends his angels to gather his elect from the four winds, from the ends of the earth.
"Apostello" (he will sendMatt 24:31; Lu 13:27) can also be translated "commission." "Angelos" (angels) can also be rendered "messengers." Recall those "sent" in Matt 23:34; there, Jesus desires to gather Israelbut laments that instead of gathering under Gods sheltering hand, this city slays his messengers23:37)! It would be the same again! His sent messengers will be flogged, killed and driven from city to city (Matt 23:34). But this time, their sins fill to overflowing the cup of judgment accumulated from all the centuries of bloodshed (filling the measureMatt 23:32). This is coming on that very generation (Matt 23:35-36). In a word, your temple is doomed to desolation (Matt 23:35,38).
It is interesting that the "commissioning" of prophetic messengers in Matt 23:34 stands so close to the Matt 23:36 time text, whereas the Matt 24:31 commissioning stands so close to the Matt 24:34 time text. The time formula brackets this passage (Matt 23:36 cf. Matt 24:34) as one unit. Could Matt 23:34 and 24:31 refer to the same thing? Could the "messengers" be those "commissioned" to take the gospel to the four corners of the earth and gather Gods elect, the church?
Matt 24:29 IS very similar to Act 2:19f. If Act 2:19-20 can refer to that generation, so can Matt 24:29. And if Matt 24:30 is Jesus ascension, Matt 24:31 would indicate a commissioning of messengers (believers) to gather the elect from the four corners the earth with the gospel. He ascended and poured out his Spirit to equip his church for that. Peter said on Pentecost that God exalted Jesus to his right hand (ascension)resulting in what was seen and heard (Acts 2:33) leading to the gospel proclamation (vs. 36-40). Jesus commissioned us for this. As he said, the messengers of the gospel were persecuted and driven from town to town (Acts 8:1). Gods judgment was poured out and the temple was left desolateall in that generation as Jesus said (Matt 23:36; 24:34).
A very clear change begins with Matt 24:36. Just as Matt 24 should be moved back to include the end of Matt 23, Matt 25 should move up to include the last of Matt 24. Just as the "generation" formula (23:36; 24:34) indicates one unit, a new point in Matthews outline is indicated by these three parablesthe faithful and unfaithful slave (Matt 24), the ten bridesmaids (Mat 25:1) and the talents (Mat 25:14). These function as one unit. Jesus turns from "houtos" (what is just before usTHIS generation) and speaks of "ekeinos" (what is far removedTHAT day). "This generation" contrasts with the "long time" (Matt 24:48; Matt 25:5, Matt 25:19). Jesus speaks not of signs but of their absence. Flight strategy (Matt 24: 16 ff.) is gone; the new strategy is faithful, watchful vigilance. In this "long time" (now 2,000 years), we must be faithful (Matt 24:45), wise (Matt 25:2) and serving (Matt 25:14). In each case, laxity and unpreparedness means judgment when Jesus returns again.
As I see it, these parables refer not to past events but to the revelation of Jesus Christ, the Second Coming when the King come to raise the dead and to judge the earth. At a time of Gods appointment (which no one knows), when the number of the elect full, our Lord Jesus Christ will come from heaven, corporally and visibly, as He ascended, with great glory and majesty to declare Himself Judge of the living and the dead, burning this old world with fire and flame to cleanse it (Belgic Confession, Article 37). Yes, he is coming. He will return just as his disciples saw him leave. He will remove all that is offensive and his kingdom will be displayed in all its glory. To him be the praise!
As I see it, the key Matt 24 issue is where we make the past/future cut-off. But however we read it, we are left to harmonizing the details of Matt 24 to our decision. Thats how discussion of Matt 24 proceeds. This doesnt begin to address the many details of Matt 24. But it does offer a way to anchor some of the key details in history. If this ranting can help to clarify that strategic issue, well and good. Blessings!
Covenant Heart
