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DOCTRINE/THEOLOGY
Interpretative Guidelines on the Olivet Discourse (Matt. 24-2)
Dr. Alexander Kurian
Interpretation of the Olivet Discourse (the most prophetic and apocalyptic discourse of the Lord Jesus Christ) ranges widely from liberals to conservatives; from pre-tribulationalists to post-tribulationalists. Some of the interpretational schemes can be confusing. Yet, faithful students of the Word strive to understand this significant prophetic discourse as it is a part of the direct teaching of our Lord. I just want to note certain simple guidelines and cues that have helped me to understand this discourse after studying it carefully for several years. Hope it will be helpful to you also. This brief notes are only related to Matt.24.
Three Questions (Matt.24:3)
1. When will the destruction of the temple in Jerusalem happen (see 24:1-2 as the basis of this question)?
2. What will be the sign of your coming?
3. What will be the sign of the end of the age?
The Time Frame of the Fulfillment of these Events
1. The destruction of the temple happened in AD 70.
2. The “coming” of Jesus mentioned in the second question, definitely has a Messianic overtone. They were speaking of His “coming” as a triumphant Messiah to establish the Kingdom. The question is not about the Rapture, but Messiah’s coming in glory. So when Jesus used the term coming (Parousia) in the discourse, He used it as a reference to His Second Coming, because the question was all about that “coming.” “What will be the sign of your coming or full presence or arrival?” (Parousia is a technical term for the coming of a King. Matthew used it four times. See also Matt. 24: 27, 37, 39). The Olivet discourse is not about the Rapture specifically, but about Christ’s coming to set up His Kingdom and the events leading to it. One of the mega events surrounding the Parousia is the Great Tribulation.
3. The third question is about the end of the age. Matt.24: 4-14 (please read this section) answers this question, pointing to the general signs leading up to the Tribulation and the Second Coming. These signs present a general picture of the present age. This includes the events of the church age as we head to the end of the last days. Therefore the signs of the end are general characteristics of the present age (false religious cults, wars, political upheavals, earthquakes, pestilence etc.) which will finally lead up to the Tribulation and the Second Coming. These signs will be intensified in duration and frequency as the age moves on to its conclusion.
These general signs will be followed by specific signs (Matt.24:15-26) of the Tribulation period and the final return of Christ in judgment.
The phrase “The end of the age” (aionos) is interpreted by some dispensationalists as an exclusive term for the Jewish age – end of God’s dispensational dealings with the Jews. But this is only a theological inference without any clear exegetical proof in the text. It definitely includes God’s dispensational dealing with the Jews, but it is wider than that. This term is used 6 times in the NT five of which are in Matthew and look to final judgments and completion/consummation of all things (Matt.13:39, 40, 49, 24:3; 28:20; Heb.9:26). Heb.9:26 sees the Cross event as introducing the coming age and thereby marking out the “end of the age.”
By the “end of the age” Jesus and the disciples meant the end of the present age that will consummate in His Second Coming and the final judgments. Messiah would come and end the present age and then set up His Kingdom.
But the one who endures to the end, he shall be saved” (Matt 24:13). What does This Verse Mean?
Many Christians teach from this verse that if you do not endure till the end, your salvation will be lost. In other words, only those who endure till the end are the ones who are saved. This interpretation is totally unacceptable in view of what the Bible teaches about the security of salvation and the perseverance of the saints.
Matt.24:13 is found verbatim in Matt.10:22. This is a promise in the context of persecution and opposition. “Saved” does not refer to spiritual salvation, but simply means “deliverance”. Many will prove to be unfaithful in trying times. Those who stand fast, enduring persecution will be delivered at Christ’s coming. Genuine faith has the quality of permanence. This verse does not teach that faithfulness or perseverance results in one’s salvation. Endurance is not the cause of salvation.
This verse is the statement of a general truth and yet a specific promise in relation to the Tribulation days. Those who trust in the Lord and physically survive the terrible days of the Tribulation will be delivered by the Coming Christ, and they will enter the Kingdom.
Does the “Fig Tree” Symbolize Israel in Matt.24:32?
The cursing of barren fig tree in Matt.21:18-22 seems to have a reference to Israel. So the possibility remains that in Matt.24 also it represents Israel. But the context in Matt.24 gives no specific occasion for this interpretation (the parallel passage in Luke 21:29: “Behold the fig tree and all the trees”).
In Matt.24, fig tree is one of the illustrations Jesus used in relation to these final events. The fulfillment of the signs that would herald the coming of the Messiah is as certain as the budding of the fig tree heralded the approach of the summer. The fig tree is used here in a natural sense to illustrate a time indicator (approach of summer) and not in a symbolic sense. We can predict the coming of summer from certain signs. The branches of trees become tender and produce leaves. In the same way, we will know the end is coming when we see the signs Jesus described.
What Did Jesus Mean by “This Generation” (Matt.24:34)?
“….this generation shall not pass away until all these things take place.”
Either the disciples or no one living when Jesus spoke these words lived to see all these end-time events. So this cannot refer to the generation living at the time of Jesus. The natural meaning seems to be the generation of people living in that future day. The word “generation” (genea) can also mean “race” or “family.” If we understand generation in this sense here, it refers to the Jewish race or nation which will be preserved until Christ’s return. This is a good possibility. Personally I do not prefer this view as it seems little unusual that Jesus would mean a particular “race” in his usage of the word “generation” in this context. So I am persuaded to go with the usual meaning of the word “generation.”
Who are the ones “Taken” and “Left out” (Matt.24:39-41)?
(Please read the whole passage, Matt.24:36-41).
Many Christians have assumed that this passage describes the rapture of the church – believers “taken” to heaven and unbelievers “left” for judgment. But the context and the descriptions do not support this view.
The context is specifically of the “Coming of the Son of Man” to execute judgment after the Tribulation. The days of Noah illustrate and prefigure the condition of humanity at the time of Christ’s return. The careless, pleasure-oriented, unprepared generation during Noah’s days was taken in judgment. In the same way, the last generation will also be totally unprepared for the coming of Christ. Judgment will come and “take them away” at a time when people will least expect it.
The “One will be taken” (Matt. 24:40), will be taken in judgment as “the flood came and took them all away” (24:39) in judgment. It will be a taking away judicially and in judgment. The ones “left” will be left to enjoy the blessings of Christ’s Kingdom reign on earth just as Noah and his family was left to continue their life on earth.
It is to be noticed that Jesus used two different words for “take” in this context. Those who make a case for the Rapture in this passage always calls attention to these words. In 24:39 Jesus used the word airo, whereas in verses 40 and 41, he used the word paralambano. This is the same word Jesus used in John 14:3 in reference to the rapture. In a positive sense the word means “to receive to oneself,” “to take along” or “bring along.” However, the same word is used in a bad sense in Matt.4:5, 8 (the devil “took” Jesus to the holy city and to a very high mountain) and also in Matt.27:27 (the soldiers “took” Jesus into the Praetorium). Again it is used in a sinister sense in John 19:16. Since the usage of the word is not always in a positive sense, it is reasonable to believe that Jesus used the word paralambano to graphically picture the “taking” as sweeping away in judgment as in a flood. Hence the word does not refer to the “catching up” as in the rapture.
The “one taken” goes to judgment is clear from the parallel passage in Luke 17:34-37. Verse 37 (which Matthew does not mention) in Luke’s account denote a catastrophic judgment scene. The disciples asked the Lord “where, Lord?” Where will they be taken? The answer makes it abundantly clear that they will be taken in judgment as the wrath of God falls upon the earth. The Lord answered to them: “Where the body is, there also will the vultures be gathered.” The picture is the vultures gathering to eat the corpse. This is a scenario of death and destruction. Probably a reference to the carnage of Armageddon (Rev.19:17-19). It is a description of sweeping judgment and not about the rapture.
The separation of people in these verses (Matt.24:39-41) correlates to the separation during Noah’s time and it will correspond to the separation at the time of the Coming of the Son of Man in glory. Those who are “taken” are taken in judgment and those who are “left” are spared of the judgment.