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In the
previous article, I showed that there are TWO "comings" of Jesus depicted in Matthew 24. One is the coming of the Lord through the Roman army in judgment on Jerusalem. In response to the questions asked by His disciples, the Lord gave signs whereby Christians would know when this coming would take place, as well as instructions as to how to respond when it happened. The other is the FINAL coming of Jesus, at which time the world will end. Not only did Jesus not give signs of this coming, He emphatically stated that no man, not even the angels in heaven, know when this event will occur, but the Father only.
The key passage in this chapter (verse 34) is a "transition" passage that changes the focus from one topic to another. After Jesus talked to His disciples about the destruction of the temple, they asked THREE questions: 1) "when shall these things be?" 2) "what shall be the sign of thy coming?" and 3) "what will be the signs whereby we can know when will be the end of the world?" (not the "age," discussed in part 1). From verse 34 through Matthew chapter 25, the context is about "the end of the world" and final judgment of ALL. Yet some, errantly, insist that both chapter 24 and chapter 25 are entirely about the destruction of Jerusalem. Therefore, to dispel this false notion, let's take a closer look at the transition passage and the passages that follow, to include chapter 25.
Matthew 24:34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
Two Questions:
- Which generation?
Since Jesus was answering questions by people living at the time (the people to whom he was speaking), it is imprudent to conclude that He was speaking of a future generation.
- What things would be fulfilled?
The things Jesus had just said, which was prophecy regarding the destruction of
Jerusalem.
Matthew 24:35 Heaven and earth shall pass away, but my words shall not pass away.
This is the beginning of Jesus' answer to the third question - when will the world end? It would make no sense to insert a transition passage (see verse 34) and then continue to talk about the same thing. Jesus transitioned from talking about earthly things to eternal things. The "end of the world" is when judgment begins on all, both living and dead. His words are truth and remain true for eternity.
Matthew 24:36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
Jesus had just given signs as to when judgment would come upon Jerusalem, but now He is talking about something else for which no signs are given. He knew and gave information regarding one question, but for the latter question He said only God knows.
Matthew 24:37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.
Jesus describes how it was in the days of Noah - people not listening to God but going about their lives as if there is no judgment or afterlife. He states that this will also be the case when He comes in final judgment.
Matthew 24:40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come.
When this future and final coming takes place those who are faithful will be taken up while the unfaithful will remain. Jesus again emphasizes the need to continually watch and be ready because there is no indication of when He is coming.
Matthew 24:43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.
In this passage, Jesus further emphasizes the importance of watching constantly because there will be no warning as to when the event will happen. For reasons already noted, this cannot refer to the destruction of Jerusalem.
Matthew 24:45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.
The above passage is the first of a series of parables, all of which pertain to personal responsibility to prepare for judgment. (The parables in chapter 25 continue this same theme.) The first parable is about faithfulness and patience regarding when the Lord will come. The phrase "shall cut him asunder" indicates that the "coming" takes place upon one’s death and has nothing to do with the destruction of Jerusalem or even the end of the world.
Chapter 25 continues the same theme that begins in verse 35 of the previous chapter.
The first parable (verses 1-13) is known as "The Foolish Virgins." It is about personal responsibility to prepare, while there is time and opportunity, for final judgment, which comes at one's death or when the Lord returns. Verse 13: "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."
The second parable of the chapter is the "Parable of the Talents" (verses 14-30).
Albert Barnes:
"The parable of the talents was spoken still further to illustrate the manner in which he would deal with people at his return to judgment." The words "the kingdom, of heaven" are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion who improve them to their own salvation and in doing good to others shall be proportionally rewarded; but they who neglect their talents, and who neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is like such a man - that is, "God deals with people in his government as such a man did."
Verse 30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.
This obviously is not referring to judgment upon Jerusalem.
The last parable of the chapter is referred to as "The Final Judgment."
Matthew 25:31 When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:
Albert Barnes:
When the Son of man ... - This is in answer to the question which the disciples proposed to Jesus respecting the end of the world, Matt 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears:
1. From the fact that it was in answer to an express inquiry respecting “the end” of the world.
2. "All nations" were to be assembled, which did not take place at the destruction of Jerusalem.
3. A separation was to take place between the righteous and the wicked, which was not done at Jerusalem.
4. The rewards and punishments are declared to be "eternal."
None of these things took place at the destruction of Jerusalem.
The throne of his glory - This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat for the King of Zion. It expresses the idea that he will come "as a king and judge" to assemble his subjects before him, and to appoint them their rewards.
Verse 19 After a long time the lord of those servants cometh, and reckoneth with them.
Albert Barnes:
After a long time ... - By the return of the lord of those servants to reckon with them is denoted the return of Christ to call people to an account for the manner in which they have improved their talents.
Not forty years (AD 70) but "after a long time." Furthermore, the judgment, and punishment (or reward), is not limited to the inhabitants of Jerusalem, or the Jewish nation, but will include everyone that has lived on the earth, as indicative of the closing passage:
Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.
Conclusion:
The original manuscripts contained in the Bible were not divided into chapters and verses. This was done by man. Chapter 25 is a continuation of Jesus' response to the disciples' three questions noted in part 1 of this study. In view of the clear teachings of these parables, the last question, pertaining to "the end of the world," cannot refer to the destruction of Jerusalem, but must refer to the final judgment upon all at the coming of Christ.
If there is any doubt as to whether the Scriptures speak of a second, and FINAL, coming of Jesus and/or whether the world in which we live will be destroyed, one need only read the words of the apostle Peter:
2 Peter 3:3 (MKJV) First, knowing this, that there will come in the last days scoffers walking according to their own lusts 4 and saying, Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation. 5 For this is hidden from them by their willing it, that the heavens were of old, and the earth out of the water, and through water, being held together by the Word of God, 6 through which the world that then was, being flooded by water, perished. 7 But the present heavens and the earth being kept in store by the same Word, are being kept for fire until the day of judgment and destruction of ungodly men. 8 But, beloved, let not this one thing be hidden from you, that one day is with the Lord as a thousand years, and a thousand years as one day. 9 The Lord is not slow concerning His promise, as some count slowness, but is long-suffering toward us, not purposing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a rushing noise, and the elements will melt with fervent heat. And the earth and the works in it will be burned up. 11 Then, all these things being about to be dissolved, what sort ought you to be in holy behavior and godliness, 12 looking for and rushing the coming of the Day of God, on account of which the heavens, being on fire, will melt away, and the elements will melt, burning with heat? 13 But according to His promise, we look for new heavens and a new earth in which righteousness dwells. 14 Therefore, beloved, looking for these things, be diligent, spotless, and without blemish, to be found by Him in peace.
Peter spoke of some weak brethren who asked, "Where is the promise of His coming?" They were impatient, having failed to hear and heed Jesus' teachings in parables. Yet today, some are contending that Jesus has already come and that there will be no final coming. Fortunately, Peter left no room for such confusion and doubt when he wrote: "But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a rushing noise, and the elements will melt with fervent heat. And the earth and the works in it will be burned up" (verse 10). This was not applicable only to those who occupied the city of Jerusalem because the details cannot be forced to apply that "coming" and judgment only to Jerusalem. Peter's warning and exhortation must be heard and heeded by all that we might be motivated to "be diligent, spotless, and without blemish, to be found by Him in peace."
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