Matthew 24
This Article Is an Edited Transcript of a Study Presented to the Grace Bible Fellowship by Phillip Dennis in June 1999.
We have recently had a discussion with a post-millennialist fellow. Post-mils are known as “preterists.” That is, they believe that all of Matthew 24 and Revelation were fulfilled in 70 AD when Titus destroyed the temple, and they use Matthew 24 as one of their major “proof” texts. The argument goes along the lines that “this generation” in verse 34 and the ”you-all’s” throughout the passage can only apply to the listeners who were then present.
Here, we will consider the passage in light of context, previous revelation, and other passages dealing with the consummation of Israel’s hope and show that their view does not comport with Scripture.
KJV Matthew 24:2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.
The Greek text is emphatic: Truly, I say unto you-all, [ou me = emph. double negative = strong negation or prohibition] certainly not shall be left remaining here a stone upon a stone which shall not be dismantled.
It turns out that there are still "stones-upon-stone" in the wailing-wall in Jerusalem, but that is not the issue we want to deal with today.
Vs. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Notice three things asked:
1. these things (destruction of the temple)
2. sign (shmei/on = sign, mark or distinguishing characteristic) of thy coming
3. end (suntelei,aj) of the age
The very questions set the context for the interpretation of the "you-all." First, notice that the disciples’ questions do not presuppose that they would be the ones to see these things take place. In fact, let us look ahead a little in the context to establish this. For the Lord Himself underscores that the time is not known, see v. 36. Thus, the you-all should be taken in the same way as in the following "you-all" passages:
Scriptural examples of "audience"
1. John 3:7,12
2. Deut. 18:15 The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
This is a reference to Christ (cf. Acts 3:22), and those then present had long died before Christ. Conclusion, you-all = nation of Israel. The you-all are those of the then-future second generation of Israel.
3. Isa. 7:14. Is the “you” Ahaz? No! The Hebrew is “The LORD Himself shall give you-all a sign.” Of course, the prophecy is about Christ, and this some 600 years after Ahaz. Conclusion: The you-all has in view all of the members of covenant Israel.
So, when we come back to Matthew 24, the point is that the disciples need not take the "you-all" as those then alive, but rather as the nation of Israel. After all, let’s not forget that the prophecy is about:
(1) the Jewish temple;
(2) the sign of Christ's parousia, His return to establish Israel's eternal earthly kingdom (cf. Acts 1:6,7, where again the Lord’s answer indicates two things;
a. The kingdom will be established.
b. But the time is still not for them to know);
(3) the end of the age. The phrase "end of the age" is well known to the Jewish saints. It refers to the "end" as mentioned in the book of Daniel, i.e. the last of the 70 weeks. Here are a few references: Dan. 8:17, Dan. 8:19, Dan. 9:26, Dan. 11:6, Dan. 11:27, Dan. 11:35, Dan. 11:40, Dan. 12:4, Dan. 12:6, Dan. 12:9, Dan. 12:13
In fact we should mention here that this passage has three direct quotes from Daniel. (Dan. 7:13 in verse 30, Dan 12.11 in verse15, and Dan. 12:1 in verse 21), and all of the indirect implicit references in which “the end” is mentioned.
The Lord also quotes directly from, Deuteronomy, twice from Isaiah, and once from Zechariah, as we will note.
4 And Jesus answered and said unto them, Take heed that no man deceive you.
5 For many shall come in my name, saying, I am Christ; and shall deceive many.
6 And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
Note again, “all” must come to pass, and that the "end" is not yet, i.e. there are some events which take place before the 70th week of Daniel.
7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. (Note: Quoted from Isa. 19:2.)
8 All these are the beginning of sorrows.
Sorrows is wvdi,nwn
wvdi,n noun gen fem pl , from wvdi,n( i/noj( h` (1) lit. as the pain that accompanies childbirth birth pang, labor pain (1TH 5.3); (2) metaph. (a) of intolerable anguish fr. calamities preceding the advent of the Messiah, usu. pl. distress, great sufferings, agonies (MT 24.8); (b) as the final agonies before death pangs, pain, throes (AC 2.24).
9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake.
10 And then shall many be offended, and shall betray one another, and shall hate one another.
11 And many false prophets shall rise, and shall deceive many.
12 And because iniquity shall abound, the love of many shall wax cold.
13 But he that shall endure unto the end, the same shall be saved.
Again the “end” generally refers to Daniel’s 70th week.
14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations (read Gentiles); and then shall the end come.
Comments:
(1) Gospel of the Kingdom = “good news of the kingdom” = “Israel’s eternal earthly kingdom.” Not Paul’s gospel!
(2) The precondition for the “end” is that the kingdom gospel be preached in all the world. Well, we aren’t preaching the kingdom gospel today because there is no nation of Israel to preach it to. When we are taken to our hope, then the preaching of the kingdom gospel will resume, thus setting the stage for the consummation of Israel’s hope.
(3) We have now arrived at the “end,” that is, Daniel’s 70 week, which is confirmed by the next verse!
15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) (Quoted from Dan. 12:11.)
Note the “therefore.” This verse is the conclusion! It is time to get out of Judea!
The preterist fellow, when asked when this was fulfilled, said “70 AD.” That was it, the sum total of his reply! But there are three things to notice here:
(1) The abomination of desolation is specifically said to be in the holy place = holy of holies. Most preterists say the abomination of desolation was the ensigns of Titus’ Roman legions, which were brought to the temple and sacrificed to.
(Documented in Josephus, Wars Book 6, Chap 6. “And now the Romans, upon the flight of the seditious into the city, and upon the burning of the holy house itself, and all the buildings lying round about it, brought their ensigns to the temple, and set them over against the eastern gate; and there did they offer sacrifices to them...”).
However, it this does not fit this description in Matthew and Daniel. The abomination will be in the Temple itself. And what Josephus describes is not what Paul describes in 2 Thessalonians 2:4. Paul, uses the Greek word “naos,” which is the temple itself -- not the temple complex. “Roman ensigns at the east gate” is in no way the same thing as the man of sin sitting in the naos of God, setting forth himself that he is God.
(2) The second clue here is that Matthew is telling us to interpret Matthew 24 in light of Daniel -- NOT THE REVERSE. In other words, go to Daniel, see what he said and then interpret Matthew 24. Additionally, we should go to Isaiah and Zechariah, and see what they said, for these prophetic books set the framework for the Lord’s discourse.
(3) We have gone over this recently in our Bible studies and that is why we asked this preterist about verse 15, and how he interprets the 70 weeks of Daniel in Dan. 9:24-27. I have yet to find an intelligible postmillenialist comment on Daniel 9. That is pretty remarkable and revealing. In fact, this fellow’s sole response to our question on Dan. 9:24-27 was “Do you want me to write a book?” Well, a book isn’t required but any attempt would be nice.
Of course, as we know there is a major problem if one correctly sees that the 69 weeks (which are 69 sabbatic years = 483 years) are literally true, that span the time from Artaxerxes’ decree to the anointing of Christ with Holy Spirit at His baptism by John, and then turning around and saying that the last Sabbatic year occurred in 70 AD, which is nearly 40 years later and not seven years by any stretch of the imagination.
(4) This is not even to mention the fact that the interpretation ignores the issues of the days (1260, 1290, 1335, 2300) in Daniel, that we went over recently. The coup de grace is the fact that if the 70th week has already occurred, then why hasn’t Daniel been resurrected? Let’s turn to Daniel 12:. So one of the main events at the very end of the 70th week is the resurrection of the elect of Israel. Folks, this has not happened! You see, it takes only one small certain fact to disprove a whole theory.
Now please turn to Romans 15:8, there is another implication here I want you to ponder.
(a) The you-all is the nation of Israel.
(b) Peter and 11 are present, the you-all includes them; they are part of elect Israel. And they would have understood it this way.
(c) Christ was a minister to the circumcision. Tht certainly includes the disciples here, to whom he is discoursing . To confirm the promises made to the fathers (= Abraham, Isaac and Jacob). The Body of Christ (which was held in absolute silence, Rom. 16:25) is absolutely not in view here.
(d) So Peter and the twelve knew that they are covenantally members of Israel, and partakers of Israel’s hope. Rom. 11:29 clearly states that the gifts and callings of God are without repentance, i.e. they are immutable. The resurrection of Daniel and Peter and the others of the elect of Israel all occur at the same time! When? After the tribulation, after Daniel’s 70 week!
(5) Another major point that doesn’t fit the post-millennialist idea is Zechariah 13:8-14:5. The post-mills claim that 70AD is Christ’s judgment on and rejection of Israel for rejecting him. That is, that Christ came in the clouds in 70AD to execute judgement and to fight against Israel, period! Well, it is true the Lord will bring the Gentiles to fight against the reprobates of Israel, but there is more. Let’s please read this passage. Note first that in 13:8, that at this judgement two-thirds of the inhabitants of the land perish, only one-third survive, and that remnant is saved (v.9). This does not fit the Jewish war even if we accept the number of casualties recorded (which have generally been viewed as exaggerated). Two-thirds of the population of Judea did not perish during the Jewish war. And the survivors did not become Christians! (V.9) Now reading on down to 14:3-5. Note after the Gentiles fight against the reprobates of Israel, the Lord returns to fight against the Gentiles on behalf of the elect of Israel. Further, when was the Mount of Olives rent in 70 AD?
16 Then let them which be in Judea flee into the mountains:
17 Let him which is on the housetop not come down to take any thing out of his house:
18 Neither let him which is in the field return back to take his clothes.
19 And woe unto them that are with child, and to them that give suck in those days!
20 But pray ye that your flight be not in the winter, neither on the Sabbath day:
Since this is an event in the future, this verse is very telling. It shows that (1) the ceremonial law is to be in effect; and (2) this can be the case only if there is to be a restored nation of Israel. Restored meaning the channel of blessing
21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. (QUOTE of Dan. 12:1)
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
This shows that Christ’s coming is quick, no hesitation. It does not mean imminent.
28 For wheresoever the carcase is, there will the eagles be gathered together.
29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: (Quote of Isa. 13:10; 34:4.)
Powers of the heavens = the angels.
It is important to note that the second coming of the Lord is immediately (= at once) after the tribulation; see the next verse. Since it is immediate, the millennium follows the return. Conclusion: Christ’s return to earth is to establish the eternal earthly kingdom of Israel, and the millennial phase follows that, thus it is pre-millennial.
30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Note: "Tribes..." is a quote of Zech. 12:12. "Son of man coming ..." is a quote of Dan. 7:13.)
Here is the answer to the second part of the question, the sign, or characteristic mark of Christ’s parousia is His coming in the clouds of heaven = shekinah glory. The exact manner in which he ascended from the Mt. Of Olives.
31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (Note: Quoted from Deut. 30:4.)
We know this did not happen in 70 AD, and further it cannot have anything to do with the Body of Christ, because we are not ruled over by the angels.
32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh:
The analogy is just to underscore that as nature has its indicators, there are signs of the times, likewise, for the second coming of Christ.
33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
By now I hope it is clear that the "ye" = "you-all," does not need to mean the audience, but rather, the "ye" = that generation of Israel which will see all of these things come to pass, as the next verse shows.
Note also, that this verse emphatically states that it is all of the things Christ has just mentioned. That means partial preterism (i.e. that just some of these things occurred in 70 AD and others are still future) is not an option. It is all or nothing.
34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
“shall not pass” is the Greek emphatic negative “ou me” = “absolutely not”.
Best read, “Truly, I say unto you-all, this generation, shall absolutely not pass, until all these things be fulfilled.”
So what does “this generation” mean? The demonstrative “this” means something near, either in location or in the mind of the speaker in his discourse. The “this generation” is the “you-all” of the whole discourse. This generation of Israel, does not see just one of them come to pass, but each and every one.
"This generation" refers to the future 40-year period, or generation, which will see all of these things come to pass. We call that generation the “third” generation of Israel. Remember that the first generation is the one of the wilderness wandering and entering into the land, and the second generation is the generation which saw Christ’s earthly ministry.
Another quick point to be made is that since this discourse is to covenant Israel, these events can only occur when there is a nation of Israel before God -- with whom He is dealing as distinct from Gentiles (and remember that the political unit in the Middle East today does not qualify). Today, during the dispensation of the mystery there are administratively no Jews or Gentiles before God -- there are no ethnic distinctions -- so none of these events can be occurring today. Of course, once we ascend to our hope in the third heaven, God will again deal with men on the basis of the distinction between Jews and Gentiles. Jews will again be the channel of blessing to Gentiles. It is at that time, after our ascension, that the third generation (a 40-year period) begins, of which the last seven years is the last sabbatic interval before the ushering in of the millennial phase of the eternal earthly kingdom.
35 Heaven and earth shall pass away, but my words shall not pass away.
Christ's words shall be fulfilled exactly as written.