The Destruction of the Temple, 1-2
This passage is known to scholars as ‘the little apocalypse’. Most commentators regard it as a prediction of future history until the time of the parousia. Harper’s Bible Commentary represents a moderately critical view:
‘Mark knows that history down to about A.D. 68; after that it becomes vague because it still lies in what for him is the future. Matthew, writing around A.D. 90, knows what has happened since Mark, so he is more definite about those events; the unknown future begins later in his version.’
Carson (EBC) suggests that the main goals for the interpreter in this passage are
‘to understand the most natural meaning of “the abomination that causes desolation” (v.15), the significance of “let the reader understand” (v.15), the reference to the “coming of the Son of Man” (vv. 27, 30), and the extent of “this generation” (v.34).’
N.T. Wright represents an important minority view, according to which all of Jesus’ teaching in this chapter, cast as it is in the form of vividly metaphorical apocalyptic language, refers to the events surrounding the destruction of Jerusalem in AD70.
Wright thinks that there was little expectation, among Jewish people, of the ‘end of the world’:
‘Within the mainline Jewish writings of this period, covering a wide range of styles, genres, political persuasions and theological perspectives, there is virtually no evidence that Jews were expecting the end of the space-time universe. There is abundant evidence that they knew a good metaphor when they saw one, and used cosmic imagery to bring out the full theological significance of cataclysmic socio-political events. There is almost nothing to suggest that they followed the Stoics into the belief that the world itself would come to an end; and there is almost everything to suggest that they did not.’ (The New Testament and the People of God)
Carson says that
‘the disciples think of Jerusalem’s destruction and the eschatological end as a single complex web of events. This accounts for the form of their questions. Jesus warns that there will be delay before the End—a delay characterized by persecution and tribulation for his followers (vv. 4–28), but with one particularly violent display of judgment in the Fall of Jerusalem (vv. 15–21; Mk 13:14–20; Lk 21:20–24). Immediately after the days of that sustained persecution characterizing the interadvent period comes the Second Advent (vv. 29–31). The warning in vv. 32–35 describes the whole tribulation period, from the Ascension to the Second Advent. The tribulation period will certainly come, and the generation to which Jesus is speaking will experience all its features that point to the Lord’s return. But the exact time of that return no one but the Father knows (vv. 36–44)…The disciples’ questions are answered, and the reader is exhorted both to look forward to the Lord’s return and to live responsibly, faithfully, compassionately, and courageously while the Master is away (24:45–25:46).’
24:1 Now as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. 24:2 And he said to them, “Do you see all these things? I tell you the truth, not one stone will be left on another. All will be torn down!”
Jesus was going out of the temple courts – and on to the Mount of Olives. Matthew may have in mind:
‘not only Jesus’s withdrawal from Jewish public life but also Ezekiel’s vision of the glory of God abandoning the doomed temple and resting on the Mount of Olives (Ezk 10:18–19; 11:22–23).’ (NBC)
Blomberg:
‘He leaves their “house” abandoned—devoid of adequate leadership, true godliness, and divine presence (cf. Ezek 10–11).’
“Not one stone here will be left on another”– This prediction was literally fulfilled. Herod’s temple was the greatest architectural wonder of the Middle East, but ‘all that survived the Roman assault was part of the platform on which they were built (including the ‘Wailing Wall’).’ (NBC)
Signs of the End of the Age, 3-8
24:3 As he was sitting on the Mount of Olives, his disciples came to him privately and said, “Tell us, when will these things happen? And what will be the sign of your coming and of the end of the age?” 24:4 Jesus answered them, “Watch out that no one misleads you. 24:5 For many will come in my name, saying, ‘I am the Christ,’ and they will mislead many. 24:6 You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come. 24:7 For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places. 24:8 All these things are the beginning of birth pains.
“When will this happen, and what will be the sign of your coming and of the end of the age” – There are two parts to this question, and it is not always clear which part Jesus is addressing in the reply that follows.
“Coming” – ‘parousia‘ – is used outside the NT of visits by important persons, and inside the NT (mainly) of Christ’s return.
Wright thinks that all of Jesus’ teaching relates to the destruction of Jerusalem in AD70. There was, he says, little or no expectation among Jewish people of ‘the end of the world’. Accordingly, ‘the end of the age’ should be construed as ‘the end of the present evil age’, when Jesus will ‘arrive’ as King and dethrone the evil powers that currently occupy the Holy City.
“Watch out that no one deceives you” – An important part of Jesus’ teaching in this section is to warn against a premature expectation that the end has come.
‘One of the greatest temptations in times of difficulty is to follow blindly any self-proclaimed savior who promises help (i.e., false christs).’ (Carson, EBC)
“Birth pangs” – It was frequently thought that the coming of Messiah would be preceded by difficult times – often known as ‘birth pangs of the Messiah’.
False messiahs, wars, famines and earthquakes: these have characterised all ages, from the time of Christ until now. The point is that they signal ‘the beginning of the end’, but not the end itself.
Persecution of Disciples, 9-14
24:9 “Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name. 24:10 Then many will be led into sin, and they will betray one another and hate one another. 24:11 And many false prophets will appear and deceive many, 24:12 and because lawlessness will increase so much, the love of many will grow cold. 24:13 But the person who endures to the end will be saved. 24:14 And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, and then the end will come.
This section largely repeats Mt 10:1-23.
“They will hand you over to be persecuted and will kill you”– Persecution of Christ’s followers started early, Acts 4:1–30; 7:59–8:3; 12:1–5; Rev. 2:10, 12, and continued more or less uninterrupted.
“Hated by all nations because of me” – This chilling prospect of world-wide persecution is to lead, not to date-watching, but to faithfulness:
‘True disciples will not allow the adverse conditions to affect their love (12), their endurance (13) and their faithful preaching of this gospel of the kingdom (14).’ (NBC)
The person who endures to the end will be saved – Repeated from Mt 10:22. France (TNTC) remarks that ‘the end’ lacks the definite article in the original, making it unlikely that it refers to the end of the age. Rather, the expression refers to the person who stays the course.
Dispensationalist teachers, however, place this passage firmly within the supposed period of ‘Great Tribulation’. So Wiersbe:
‘Matthew 24:13 has nothing to do with personal salvation in this present age of grace. “The end” does not mean the end of this life; it refers to the end of the age (Matt. 24:14). Those believers on earth during this terrible period, who endure in their faith, will be saved when the Lord comes at the end and delivers them.’
Similarly, Bruner thinks that:
‘because of the connection with the next verse where the same word telos means the end of the world, I prefer, with most, the translation “who sticks to the very end.” We are in the great tribulation before the end of the world in our paragraph’s last two verses, and the greatest struggle of all for Christians in the final test will be the struggle for power to love.’
‘Saved’ refers to the enjoyment of the blessings of the new age (France).
The Abomination of Desolation, 15-28
24:15 “So when you see the abomination of desolation—spoken about by Daniel the prophet—standing in the holy place (let the reader understand), 24:16 then those in Judea must flee to the mountains. 24:17 The one on the roof must not come down to take anything out of his house, 24:18 and the one in the field must not turn back to get his cloak. 24:19 Woe to those who are pregnant and to those who are nursing their babies in those days! 24:20 Pray that your flight may not be in winter or on a Sabbath.
“‘The abomination of desolation'” – A reference to Dan 11:31; 12:11, where the expression is used for a pagan statue which Antiochus Epiphanes set up when he desecrated the temple in 167 BC.
According to France (NBC), Jesus is predicting a similar act of sacrilege prior to the destruction of the temple. This would occur in the temple itself (‘the holy place’).
The precise nature of the sacrilege is uncertain.
Mounce reminds us that prophecy is capable of multiple fulfilment:
‘In the immediate context, the “abomination of desolation” (v. 15) builds on the defilement of the temple by Antiochus Epiphanes, is repeated when the sacred temple in Jerusalem is destroyed by the Roman army in A.D. 70, and has yet a more complete fulfillment when the eschatological Antichrist exalts himself by taking his seat in the “temple of God” proclaiming himself to be God (2 Thess 2:3–4). In a similar way, the events of the immediate period leading up to the destruction of Jerusalem portend a greater and more universal catastrophe when Christ returns in judgment at the end of time.’
Let the reader understand – The author leaves the precise identity of this new ‘abomination’ unclear.
“…in winter” – when roads would be impassable.
“…or on the Sabbath” – when city gates would be locked and provisions unobtainable.
The Puritans used this statement as an indirect argument in favour of continued Sabbath observance. However, the point is inconclusive, since:
‘even a Christian congregation not observing the Sabbath would be exposed to hardship and danger if its people attempted to flee on that day in a Jewish environment.’ (DJG)
24:21 For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen. 24:22 And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short. 24:23 Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe him. 24:24 For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. 24:25 Remember, I have told you ahead of time. 24:26 So then, if someone says to you, ‘Look, he is in the wilderness,’ do not go out, or ‘Look, he is in the inner rooms,’ do not believe him. 24:27 For just like the lightning comes from the east and flashes to the west, so the coming of the Son of Man will be. 24:28 Wherever the corpse is, there the vultures will gather.
Hardly an exaggeration, if Josephus’ gruesome account of the seige of AD 66-70 is to be believed.
For the sake of the elect those days will be shortened – God is not absent even in this most horrific of events.
Great signs and wonders to deceive –
‘A time of chaos would offer a renewed opportunity for the sort of impostors already predicted in v 5. The fact that they could support their claim with great signs and miracles is a useful warning against drawing too hasty conclusions from alleged signs and wonders today (cf. Mt 7:22–23).’ (NBC)
“Just like the lightning” – No hint of any secrecy here: Christ’s return will be as visible as a flash of lightning.
On the visibility of this event:
‘The sudden and universal notoriety that there will be of our Saviour’s last glorious advent, is signified by the image of the lightning, which, in the same instant, flashes upon the eyes of spectators in remote and opposite stations.’ (Horsley)
“The coming of the Son of Man” – his ‘parousia‘.
The Arrival of the Son of Man, 29-31
24:29 “Immediately after the suffering of those days, the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken. 24:30 Then 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 arriving on the clouds of heaven with power and great glory. 24:31 And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven to the other.
France (TNTC) takes the view that ‘the time references of vv. 29 and 34 (and therefore also the content of the intervening verses) refer not, as is generally assumed, to the parousia, but to the coming judgment on Jerusalem.’ Verse 36 then marks
‘a deliberate change of subject, where Jesus turns from answering the first part of the disciples’ question (‘when will this [i.e. the destruction of the temple] be?’) to the second part (‘and what will be the sign of your coming and of the close of the age?’). Verses 4–35 therefore say that the temple will be destroyed within ‘this generation’, but that that event is not to be identified with the parousia; vv. 36ff. show that the date of the parousia is, by contrast, unknown even to Jesus himself, and therefore calls for constant readiness. However close the theological connection between the two events, they are thus not only implicitly but quite deliberately presented as historically distinct.’
“Immediately” – Matthew uses this word less frequently than Mark does; so when he does use it, it carries particular emphasis.
“The sun will be darkened…” – As Blomberg remarks, these cosmic descriptions are to be taken metaphorically, not literally. We ourselves might talk about ‘earth-shattering’ events.
“All the tribes of the earth will mourn” – This could mean, ‘all the tribes of the land’ (i.e. the twelve tribes of Israel). The reference to mourning echoes Zech 12:10 (cf. also Rev 1:7, and also Jn 19:37, where the application is to the crucifixion).
This mourning might either reflect sorrowful repentance, or the fearful anticipation of judgement. Blomberg thinks that the former is more likely, and, with the allusion to the (twelve) tribes, that there is a hint here of the future conversion of Israel (cf. Rom 9-11).
“The sign of the Son of Man will appear in heaven” – ‘The sign’ here means ‘standard’ or ‘ensign’. This was often thought to be the visible sign of a cross in the sky, but this is a guess which gains no support from the text itself.
“They will see the Son of Man arriving on the clouds of heaven” – In Dan 7:13f
‘“one like a son of man” approaches God to receive all authority, glory, and sovereign power—“an everlasting dominion that will not pass away.” In the framework of NT eschatology, we may imagine Jesus the Son of Man receiving the kingdom through his resurrection and ascension, so that now all authority is his (28:18). Yet it is equally possible to think of him receiving the kingdom at the consummation, when his reign or kingdom becomes direct and immediate, uncontested and universal. Christ’s approaching God the Father to receive the kingdom is combined with his returning to earth to set up the consummated kingdom.’ (Carson)
Daniel 7:13f – “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.
There can be little doubt that, when seen through the ‘lens’ of the teaching of the New Testament, this is applicable to Jesus Christ. He is the ‘Son of Man’ who ‘comes with the clouds of heaven’, is led into the presence of his heavenly Father, and is given an indestructible and universal kingdom.
But what about this ‘coming’? Is it a coming down from heaven (at his ‘parousia’) or a coming up to heaven (at his ascension)?
And what are we to make of the New Testament passages which quote or allude to this passage? –
Mt 16:27f “For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done.I tell you the truth, there are some standing here who will not experience death before they see the Son of Man coming in his kingdom.”
Mt 24:30 “Then 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 arriving on the clouds of heaven with power and great glory.”
Mt 26:64 “I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.” (Mk 14:62)
Mk 13:26 “Then everyone will see the Son of Man arriving in the clouds with great power and glory.” (Lk 21:27)
Acts 7:56 “Look!” he said. “I see the heavens opened, and the Son of Man standing at the right hand of God!”
Rev 1:7 Look! He is returning with the clouds.
Rev 14:14 Then I looked, and a white cloud appeared, and seated on the cloud was one like a son of man! He had a golden crown on his head and a sharp sickle in his hand.
1. The Parousia?
Commenting on Dan 7:13, Nelson (UBCS) sees a clear application of this passage by and to Jesus. However, he thinks that it is applicable to his return:
‘Daniel 7 is of the utmost importance for understanding both the identity of Jesus and the plan of God for the end times. When the book was written, “son of man” was not a title, but rather the vision referred to a transcendent one who looked like a man. Originally it was probably understood to be an angel or archangel—Michael is the best candidate, since he figures prominently in the deliverance of the Jews (12:1). However, in the NT, Jesus uses “Son of Man” as a title for himself (for example, Matt. 8:20; 9:6; 11:19). Although he sometimes uses it to mean “man,” he identifies himself with the figure in Daniel’s vision at other times, predicting that he will return in power and glory riding on clouds (Matt. 19:28; 24:27, 30; 26:64). John also utilizes the imagery for Jesus in his apocalypse (Rev. 1:7, 13; 14:14). Daniel’s vision in chapter 7 gives us hope for the future. Jesus will return to raise from the dead those believers who have died (1 Cor. 15:22–26; 1 Thess. 4:14–17), to gather together his living followers, and to set up God’s kingdom in its fullness. The oppressive regimes of this world will disintegrate as they are replaced by the eternal, righteous, reign of God. This leads us to cry “Maranatha” (1 Cor. 16:22) and to pray “Your kingdom come … on earth as it is in heaven” (Matt 6:10). For those who are suffering persecution for the name of Jesus, Daniel 7 holds out the certain hope of the eventual triumph of God’s kingdom and with it the vindication of God’s people for their faithfulness. It calls them to endure and persevere through their present trials with an eye fixed on the horizon awaiting their great future.’
So also Miller (NAC):
‘The phrase “coming in clouds” is understood in Matt 24:30 as a reference to the return of Christ.’
Wallace (BST) is another who thinks that, for Jesus, this passage was about ‘his second coming and ultimate triumph.’
Referring more widely to the ‘son of man’ figure in later Jewish writings, Harper’s Bible Commentary states:
‘This preexistent heavenly figure of Jewish tradition may be the one of whom Jesus speaks in such passages as Matt. 10:23; 16:27–28; Mark 8:38; and 13:26, in which he seems to be referring to some heavenly figure who will come on clouds as the judge of the Last Day.’
See this by Michael Vlach.
2. The ascension?
Calvin was decidedly in favour of this interpretation. Bolt (The Cross from a Distance: the Atonement in Mark’s Gospel) provides quotations:
‘The great Reformation exegete, John Calvin, in his commentary on Daniel, also joined this stream of interpretation, claiming that these verses are ‘undoubtedly of Christ … He had been endued with heavenly power, and was seated at his Father’s right hand.’ Throughout his exposition, Calvin uses strong language that expresses his conviction: ‘This passage, then, without the slightest doubt, ought to be received of Christ’s ascension, after he had ceased being a mortal man’; 40, 44; ‘This, in my judgement, ought to be explained of Christ’s ascension; for he then commenced his reign, as we see in numberless passages of Scripture’ (cf. Rom. 6:10, John 16:7; 14:28); (p. 42); ‘He now arrives at the Ancient of days, that is, when he ascends to heaven, because his divine majesty was then revealed’ (p. 43); ‘He ascended to heaven, and a dominion was bestowed upon him’ (p. 44).’
A number of older commentators adopt this view:
‘This relates to his ascension, Acts 1:9–11, at which time, though King before, Matt. 2:2, yet now, and not before, he seems to receive his royal investiture for the protection of his church and the curbing of their enemies, which he says he had before, Matt. 28:18; 1 Cor. 15:25; chap. 2:44.’ (Poole)
Charnock writes that this is
‘not to be understood of his coming at the day of judgment, but his coming after his oblation. He comes not here to judge man, but to be judged by his Father; and upon being found to have performed the part of the Son of man, he hath a kingdom both extensive and everlasting bestowed upon him, which should not be destroyed by the subtleties or force of his enemies; a present only worthy of the Son of God. Again, he received not his power at the day of judgment, but upon his resurrection and ascension after his death; but this expresseth the first investiture of this power in him.’ (Works, Vol 5, p55)
John Flavel:
‘This vision of Daniel’s was accomplished in Christ’s ascension, when they, that is the angels, brought him to the Ancient of days, that is to God the Father, who, to express his welcome to Christ, gave him glory and a kingdom. And so it is, and ought to be expounded. The Father received him with open arms, rejoicing exceedingly to see him again in heaven; therefore God is said to “receive him up into glory,” 1 Tim. 3:16. For that which, with respect to Christ, is called ascension, is, with respect to the Father, called assumption. He went up, and the Father received him. Yes, received so as none ever was received before him, or shall be received after him.’ (The Fountain of Life)
Matthew Henry notes that:
‘Some refer this to his incarnation…I think it is rather to be referred to his ascension; when he returned to the Father the eye of his disciples followed him, till a cloud received him out of their sight, Acts 1:9. He made that cloud his chariot, wherein he rode triumphantly to the upper world. He comes swiftly, irresistibly, and comes in state, for he comes with the clouds of heaven.’
Ovey writes that Dan 7:13
‘arguably’ depicts ‘the transition from Jesus’ state of humiliation to his exaltation.’ (New Dictionary of Theology, art. ‘Ascension (and Heavenly Session of Christ)’.
Referring to Mk 14:62, Ian Paul writes,
‘This cannot refer to Jesus’ return to earth (‘second coming’) unless Jesus was deluded about how soon that would happen. But more importantly, it cannot mean this because it is an almost exact quotation from Daniel 7, and refers to Jesus’ (the Son of Man’s) ascending to the throne of God and fulfilling the destiny of Israel. That is why the High Priest considered it blasphemy: in effect, Jesus was crucified because he anticipated his Ascension!’
Commenting on Mt 26:64 – ‘This,’ writes Ian Paul,
‘cannot refer to Jesus’ return to earth (‘second coming’) unless Jesus was deluded about how soon that would happen. But more importantly, it cannot mean this because it is an almost exact quotation from Daniel 7, and refers to Jesus’ (the Son of Man’s) ascending to the throne of God and fulfilling the destiny of Israel. That is why the High Priest considered it blasphemy: in effect, Jesus was crucified because he anticipated his Ascension!’
‘This is associated not with anyone’s coming from heaven to earth, but rather the opposite—the exaltation of the Son of Man as he comes from the earth to the one seated on the heavenly throne. This is language both distinct from, and opposite to, Paul’s use of ‘coming on the clouds’ in 1 Thess 4.17. This would have been very obvious to Paul’s readers, since he uses quite different language for ‘coming’, the word parousia meaning ‘royal presence’.’
Focusing on Lk 21:25-28 (and the parallel accounts in Mt 24:29-35; Mk 13:24-31), Ian Paul notes that this passage is selected as an Advent reading for Year 3 of the Revised Common Lectionary. There is an assumption that this passage is all about Christ’s Second Coming.
Following G.B. Caird and R.T. France, Paul argues that this passage is actually about the Ascension and the subsequent spread of the gospel. The key elements in the argument are:-
- ‘the ‘technical’ language of parousia (used repeatedly by Paul in e.g. 1 Cor 15.23, 1 Thess 2.19) occurs in the second half of Matt 24 (Matt 24.37, 39) but is absent in the first half, except in Matt 24.27 when Jesus says all that is happening is not sign of his coming;
- ‘English translations confuse this, by using the same wording (‘coming’) to translate both this word and the quite different present participle erchomenos;
- ‘the language of the ‘coming of the Son of Man’ in Matt 24.30 is a direct allusion to Dan 7.13, which refers to the Son of Man coming from the earth to the throne of the Ancient of Days. Matthew conflates it with a reference to Zech 12.10, which talks of the Spirit being poured out on the House of David, and all the tribes of Israel seeing the one they have pierced—used in reference to Jesus’ crucifixion and then the events of Pentecost;
- ‘the main stumbling block for the ‘traditional’ reading comes in Matt 24.34–35 – “Amen I say to you: this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will never pass away.”‘ This seems to demonstrate that the events spoken of would take place within the next 30-40 years.
Paul comments that, in contrast to Matthew and Mark, Luke places these events much more clearly in the context of the destruction of Jerusalem.
Source: Parsons, cited by Paul.
Paul cites Mikeal Parsons to the effect that ‘in keeping with the consistent and distinctive emphasis in Luke on promise and fulfilment, this passage with its predictions of difficulties for the followers of Jesus is actually fulfilled in a range of elements of the narrative in Acts.
The implications for preaching from this passage are, according to Paul:-
First, we need to take this passage seriously in its historical context, noting first what it would have meant for Luke’s original audience, before seeking its meaning for us today.
Secondly, we need to note ‘the connections Luke makes between the events of the fall of Jerusalem, Pentecost, and the gentile mission.’
Thirdly, we need to understand that, for Luke, ‘the “end days” have already commenced with Jesus’ Ascension, the fall of Jerusalem, and Pentecost. God’s covenant grace has now been broken open to include gentiles within the “Israel of God”.’
Fourthly, ‘because of all this, the troubles that Jesus’ followers experienced throughout Acts are troubles that we ourselves might well encounter. Like them, we are to ‘hold our heads up’ and not be dismayed, since this Jesus is Lord, and he will return.’
Tim Chester writes:
‘Luke describes the ascension from below. This is the ground level view and we see one ordinary-looking person rise into the clouds. Daniel describes the ascension from above. He shows us what happens on the other side as Jesus moves through the clouds – not into earth’s upper atmosphere, but into heaven.’ (The Ascension)
3. Christ’s entire journey from resurrection, through ascension, to exaltation and return
It may be that the text in Daniel may be applied with sufficient fluidity as to understood in relation to any or all of these events. The ‘coming’ itself would refer primarily to the ascension, but this itself may be seen as completing what the resurrection began. The passage in Daniel can readily be understood to refer also to our Lord’s heavenly session (as he exercises his ‘glory, authority and sovereign power’). Nor should we, under this view, be surprised if the parousia is described in terms of his ‘coming with clouds’, given that, according to Acts 1:11 “This same Jesus who has been taken up from you into heaven will come back in the same way you saw him go into heaven” (emphasis added).
Among older commentaries, JFB state:
‘This investiture was at His ascension “with the clouds of heaven” (Acts 1:9; 2:33, 34; Ps. 2:6–9; Matt. 28:18, “Jesus (after His resurrection, and just before His ascension) spake, saying, All power is given unto me in heaven and in earth”); which is a pledge of His return “in like manner” “in the clouds” (Acts 1:11; Matt. 26:64), and “with clouds” (Rev. 1:9). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration.’
Bolt’s view is that this passage in Daniel, so far as the references and allusions in Mark’s Gospel are concerned, is fulfilled ‘in the event of Christ’s resurrection, ascension and exaltation.’
Commenting on Mt 26:64, Hendriksen understands Jesus’ words here as spanning an extensive period:
‘Jesus is looking down history’s lane. He sees the miracles of Calvary, the resurrection, the ascension, the coronation at the Father’s right hand (“the right hand of the Power,” that is, “of the Almighty”), Pentecost, the glorious return on the clouds of heaven, the judgment day, all rolled into one, manifesting his power and glory.’
Goldingay’s interpretation probably belongs here:
‘The actual title “the Son of Man” is a literalistic rendering of the phrase in v 13, though such links between OT and NT are more formal than substantial. Yet Christ is indeed the one who was to come in human likeness from heaven, and the one still to come in human likeness on the clouds of heaven to receive a kingdom and to accept the honor of all nations. The rule of God on earth is implemented through one who is himself from heaven. Along with figures such as the prophet and priest, the angel is one of Jesus’ role models: he fulfills a place analogous to each of these… In the view of theologians such as John and Paul, he is so heavenly that he must share God’s own divinity: the similarity of judge and humanlike figure becomes a similarity of Father and Son… Thus the Christ event initiates the reign of God on earth that Dan 7 promises. It brings that unveiling of the mystery of God’s plan for the world (Eph 3:1–12) which is spoken of here as the opening of the books (v 10).’
Conclusion
I incline towards this last, the more ‘fluid’ interpretation. The New Testament quotations and allusions, which would seem confusing and even contradictory otherwise, then become more understandable. Among these, it is now one, and then another, aspect of our Lord’s glorification which is to the fore.
Blomberg protests that
‘attempts to take the “coming on the clouds of the sky” as Christ’s coming spiritually in judgment against Israel at the time of the destruction of the temple, so that all of vv. 15–35 refer only to first-century events, have to take parousia (“coming”) in v. 27 in a way that is otherwise entirely unparalleled in the New Testament. It is much more natural, therefore, to understand Christ’s coming here to earth, as in Rev 19:11–16, when Jesus brings with him all the company of the redeemed already in heaven to join his faithful people yet on earth and still alive to meet him (cf. Zech 2:6 and Deut 30:4). All this is heralded by an angelic trumpet blast (cf. 1 Cor 15:52; 1 Thess 4:16; and perhaps based originally on Isa 27:13).’
The loud trumpet blast is, according to Ian Paul, not the same as the ‘last trump’ of 1 Thess 4:16. It is, rather,
‘the shofar, the ram’s horn, was used to call people to worship at the start of the Sabbath, an invitation to enter the rest of the seventh day, both in imitation of God’s resting at the end of creation, and the invitation to enter the promised ‘rest’ of the coming kingdom (Hebrews 4).’
The Parable of the Fig Tree, 32-35
24:32 “Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near. 24:33 So also you, when you see all these things, know that he is near, right at the door. 24:34 I tell you the truth, this generation will not pass away until all these things take place. 24:35 Heaven and earth will pass away, but my words will never pass away.
‘Jesus used a fig tree in his illustration because, whereas in Palestine most trees are evergreens, the fig tree loses its leaves in winter.’ (Brooks)
“I tell you the truth, this generation will not pass away until all these things take place” – ‘Jesus’ saying here is quite emphatic in form, including the emphatic form of the negative, mentioning ‘all’ these things clearly, and opening with the ‘Amen’ formula, characteristic of Matthew’s record of Jesus’ teaching, and suggesting recollection of Jesus’ actual words in Aramaic.’ (Ian Paul)
“Heaven and earth will pass away, but my words will never pass away” – ‘That Jesus here identifies his words, like God’s, as eternal bears witness to a high implicit Christology.’ (Strauss)
It is also notable that, in a passage which has occasioned so much discussion and debate, Jesus expresses here solemn certainty!
Be Ready!, 36-44
24:36 “But as for that day and hour no one knows it—not even the angels in heaven—except the Father alone.
Carson suggests that this verse goes better with what follows (cf. esp. v42), than with what precedes it.
“But as for that day and hour” – These words introduce an emphatic contrast. The disciples’ question was in two parts: “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” (V3). It is reasonable to suppose that Jesus has been addressing the first part of the question until this point, and has answered it in terms of the destruction of Jerusalem. This would happen, he has said, within the lifetime of those listening (v34). Now he turns to the second part of the question, and directs their attention to the end of the age. The timing of this was unknown.
‘All talk of signs and times now disappears, as we turn from the events of this generation to the parousia. The only thing which may be said with conviction about the time of the parousia is that it will come when it is not expected!’ (NBC)
“No one knows about that day or hour” – ‘Day’ and ‘hour’ refer simply to ‘time’. As Carson and others point out, it is therefore absurd for some pundits of prophecy to claim to know the ‘year’ or even the ‘week’ of Christ’s return, even though they cannot know the ‘day’ or the ‘hour’.
The reference to ‘that day’ echoes Mt 7:22; 10:15, 11:22, 24 and 12:36.
“Not even the angels in heaven” – ‘The angels, though standing in a very close relationship to God (Isa. 6:1–3; Matt. 18:10), and though intimately associated with the events pertaining to the second coming (Mt 13:41; 24:31; Rev. 14:19), do not know the day nor the hour.’ (Hendriksen)
Some important manuscripts have the additional words οὐδὲ ὁ υἱός (oude ho huios, “nor the son”) here. Some, including Mounce, think that the omission is due to a softening of the text by scribes. Others, including the NET translators, think that it is original to Matthew, and is in keeping with his own habit of nuancing his Markan source. Mk 13:32 has the phrase, with hardly any manuscripts lacking it. Moroever, its meaning is strongly implied in the phrase ‘the Father alone’.
Mounce comments:
‘As the omnipotence of the Son did not come into play in the temptation scene (Mt 4:1–11), now his omniscience is veiled in a specific area. Were this not the case, the incarnation would be something less than a full and genuine entrance into the condition of humanity (cf. Heb. 4:15).’
This ignorance is surely as aspect of Christ’s voluntary self-emptying (Phil 2:7).
Still, the expression ‘nor even the Son’ implies a high Christology.
This statement
‘is remarkable not only as the only admission of ignorance by Jesus, but also, paradoxically, because it at the same time places him above the angels and second only to the Father. This view of the status of the Son is equalled in this gospel only in Mt 11:27 and Mt 28:19.’ (NBC)
The implication is clear: if neither the angels nor even the Son know the time of the parousia, then speculation on our part is pointless.
‘Christ’s words disclose his voluntary limitation of the independent exercise of his divine attributes (cf. Phil 2:6–8). Jesus was obviously not bodily omnipresent while he walked on earth. Mark 6:5 describes some restrictions on his omnipotence. Here we have a limitation on his omniscience. Christians who balk at the implications of this verse reflect their own docetism (the early Christian heresy of not accepting the full humanity of Jesus) and lack a full appreciation for the extent of God’s condescension in the incarnation and in the various human limitations he took upon himself.’ (Blomberg)
“But only the Father” – We should not let the fact that the Son does not know about ‘that day or hour’ obscure the fact that the Father does know.
24:37 For just like the days of Noah were, so the coming of the Son of Man will be. 24:38 For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark. 24:39 And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man. 24:40 Then there will be two men in the field; one will be taken and one left. 24:41 There will be two women grinding grain with a mill; one will be taken and one left.
The lack of warning contrasts with the earlier teaching about the destruction of Jerusalem, where Jesus urged his disciples to take note of all the warning signs, just as they would take note of signs of change in the weather.
“Just like the days of Noah” – The flood took most people by surprise; it ‘took them all away’ in judgment. Noah and his family, on the other hand, were prepared, and remained. “It will be the same at the coming of the Son of Man” – those who have followed Jesus and made ready for his return will remain and will receive the kingdom, whereas the others will be swept away in judgment.
As Ian Paul writes: ‘The logic of this is quite clear: in the days of Noah, it was the wicked facing judgement who were swept away, and the righteous who were left. In the same way it will be those absorbed with this life who will be swept away, whilst those who are ready for Jesus will be left behind.’
Writing in Evangelical Times, Andy McIntosh cites this verse as proving that the Flood was worldwide:
‘Christ’s second coming will be global, so by the same token the Flood was global.’
But the expression, “As it was…so it will be…” does not suggest that the two events are similar in every respect. The context makes it clear that the similarity is not in their extent, but in their unexpectedness.
“Two men…two women” – Typical male peasant activity (working in a field) is paired with typical female activity (food preparation).
‘Two women work their hand mill—one normally operated by two women squatting opposite each other with the mill between them, each woman in turn pulling the stone around 180 degrees. The two are apt to be sisters, mother and daughter, or two household slaves. Yet no matter how close their relationship, at the Parousia one is taken, the other left (cf. Mt 10:35–36).’ (Carson)
Wright, on the other hand, does not think that Jesus’ teaching refers to the Parousia. It is, rather about the events surrounding the destruction of Jerusalem in AD70. Accordingly, ‘this doesn’t mean (as some have suggested) that one person will be ‘taken’ away by God in some kind of supernatural salvation, while the other is ‘left’ to face destruction. If anything, it’s the opposite: when invading forces sweep through a town or village, they will ‘take’ some off to their deaths, and ‘leave’ others untouched.’ We think that Wright is mistaken in supposing that this passage refers to the destruction of Jerusalem, rather than to the parousia. However, he is correct in suggesting that to be ‘taken away’ is bad, whereas to be ‘left behind’ is good.
So conservative an author as E.W. Bullinger (Figures of Speech Used in the Bible) can write:
‘Luke 17:37 clearly shows that it is a time of judgment (see verses 24–37); and that the taking and the leaving refer to judgment, and not to the Rapture of 1 Thess. 4:17; which was a subsequent revelation, and ought not to be read into the Gospels, which are perfectly clear without it.’
As Schnabel (40 Questions about the End Times) explains:
‘In Matthew 24:38–39, Jesus compares the coming of the Son of Man with the people living at the time of Noah’s flood, who were “swept away” because they were unprepared. Thus, the people who are “taken” in Matthew 24:40–41 are people who are “taken” for judgment (see Jer. 6:11). There is no reference to a sudden disappearance of people from earth.’
24:42 “Therefore stay alert, because you do not know on what day your Lord will come. 24:43 But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into. 24:44 Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.
“Stay alert” – This does not mean looking for signs, for Jesus has taught that there will be none. But it does mean being in a state of preparedness.
“The thief” – As Ian Paul notes,
‘The image of the thief in the night clearly made an impact in the early Christian community, with the phrase recurring in Luke 12.39, 1 Thess 5.2, 4, 2 Peter 3.10, Rev 3.3 and 16.15, and even the Gospel of Thomas 21 and 103. The corresponding virtue of ‘staying awake’ or alert, (Gk gregoreo, giving rise to the very Christian name ‘Gregory’) also comes in the gospels, Acts 20.31, Paul (1 Cor 16.13, Col 4.2, 1 Thess 5.6, 10), in Peter (1 Peter 5.8) and Revelation (Rev 3.2 and 16.15).’
You…must be ready – ‘The way to be ready is not to try to calculate the date, for that is impossible (just as a thief does not announce his time of arrival), but to be always keeping watch.’ (NBC)
‘We do not live up to our dignity, till every day we are waiting for the coming of our Lord from heaven.’ (Whitefield)
‘Christ hath told us He will come, but not when, that we might never put off our clothes, or put out the candle.’ (William Gurnall)
The Faithful and Wise Slave, 45-51
24:45 “Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time? 24:46 Blessed is that slave whom the master finds at work when he comes. 24:47 I tell you the truth, the master will put him in charge of all his possessions. 24:48 But if that evil slave should say to himself, ‘My master is staying away a long time,’ 24:49 and he begins to beat his fellow slaves and to eat and drink with drunkards, 24:50 then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, 24:51 and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.
On sins of ignorance:
‘I do think it necessary in these times to remind my readers that a man may commit sin and yet be ignorant of it and fancy himself innocent when he is guilty. I fail to see any scriptural warrant for the modern assertion that: “Sin is not sin to us until we discern it and are conscious of it.” On the contrary, in the fourth and fifth chapters of that unduly neglected book, Leviticus, and in the fifteenth of Numbers, I find Israel distinctly taught that there were sins of ignorance which rendered people unclean and needed atonement. (Lev 4:1-35; 5:14-19; Num 15:25-29) And I find our Lord expressly teaching that “the servant who knew not his master’s will and did it not,” was not excused on account of his ignorance but was “beaten” or punished. (Lk 12:48) we will do well to remember that, when we make our own miserably imperfect knowledge and consciousness the measure of our sinfulness, we are on very dangerous ground. A deeper study of Leviticus might do us much good.’ (Ryle, Holiness)