Down to Earth But Heavenly Minded

What Does Matthew Chapter 24 Mean?

After proclaiming God’s judgment on the scribes and Pharisees (Matthew 23:13) and the city of Jerusalem (Matthew 23:37–398), Jesus leaves the temple, walking toward the Mount of Olives with His disciples. Someone in the group refers to the temple, saying something about the buildings. Jesus responds with another dire statement about God’s coming judgment on Israel. He says the temple will be destroyed: every brick displaced. History indicates that this prophecy was fulfilled in AD 70. After a siege of the city and the slaughter of its people, the Romans burnt the temple, then tore it apart brick by brick to reach the precious metals that had melted into the rubble (Matthew 24:1–2).

After Jesus takes a seat on the Mount of Olives with the temple in view, the disciples ask Him for more details. Their questions focus on “the end of the age,” meaning the end times. They also wonder about when Jesus will return. Christ’s response fills the remainder of this chapter, as well as the next (Matthew 24:3).

Jesus begins to describe a time when He will be gone from the earth and the disciples will be on their own. He warns them that many will come claiming to be the Christ: the Messiah. They will hear news and gossip about violence, conflict, and other tragedies. There will be international conflicts and famines and natural disasters. None of these will mean the end has arrived. At most, they are signs that the end is approaching (Matthew 24:4–8).

That era will bring great suffering to the followers of Christ. They will be persecuted and murdered. This hate will be due to the world’s rejection of Christ. Many who seemed sincere in following Jesus will fall away under this pressure and even betray and hate their former friends. Liars will arise and lead many self-identified Christians away from the faith. Rejection of morality and law will expand. The influence of godly love will fade from the world. Those who survive these events, however, will see the gospel preached throughout the world, right as the end comes (Matthew 24:9–14).

One vivid sign of these end days will fulfill a prophecy mentioned extensively by the prophet Daniel (Daniel 8:13; 9:27; 11:31; 12:11). This “abomination of desolation” involves some undefined, depraved defilement of the temple. Those who see this happen should run for their lives, not even hesitating to gather supplies. Those days will be terrible beyond imagining. Jesus describes them as a great tribulation, worse than anything else in history. In fact, those events will be so terrible as to threaten all human life (Matthew 24:15–22).

While many terrible things happen in AD 70, they don’t rise to the levels depicted in these descriptions. Most likely, all that Jesus describes in these passages is set to happen in what is—at the time of this writing—still the future. When Christ’s second coming finally occurs, it won’t be secret in any way, shape, or form. Those who claim they need to tell others that Christ has returned will be liars, without exception. The second coming will be obvious to everyone in the world, including apparent signs in nature and around the world. An otherwise-unexplained “sign of the Son of Man” will appear. As Jesus sends angels to gather His chosen ones, the rest of the world will mourn (Matthew 24:23–31).

Jesus next says that when people see these signs, they will know that His return is truly, immediately upon the world. Just as budding leaves on a fig tree signal the imminent arrival of summer, those events will indicate the return of Christ. The generation of Jesus’ own time will not be the ones to see this (Matthew 21:43). Rather, those who observe the catastrophic signs will be the ones to see the end (Matthew 24:35).

At the same time, the time of Jesus’ coming cannot be known or predicted by any person. The signs will be obvious—but only when they happen. Prior to then, there will be absolutely no truth behind claims to know the date of Jesus’ return. That’s why His followers must live in a constant state of readiness. Jesus begins to deliver parables to show how Christians should live out this attitude of preparation. The servant found faithfully doing what the master instructed will be blessed. The one wickedly serving himself will be subjected to a gruesome, miserable fate.

Chapter Context
Jesus has just left the temple area, after delivering a blistering criticism of the scribes and Pharisees (Matthew 23). After predicting that the temple would be destroyed, He answers their questions about the end times. He speaks of a period when He will be gone from earth and they will be persecuted and killed. The world will be in turmoil, but the gospel will be preached everywhere. Nobody knows exactly when Jesus’ return will be completed, so his followers should constantly be prepared. Jesus continues to teach on these themes in the next chapter.

Verse By Verse

Verse 1 Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple.

Leading up to this discourse, Jesus has been teaching and speaking in Israel’s temple structure in Jerusalem. He has just completed pronouncing seven “woes” of judgment against Israel’s religious leaders: the scribes and the Pharisees (Matthew 23:13). He concluded with a declaration that He was officially abandoning Jerusalem and her children to coming judgment (Matthew 23:37–38). Jerusalem has refused to acknowledge Him as the Messiah and receive His protection.

Now Jesus and His disciples have left the temple and are walking away from it. Despite the serious tone of Jesus’ most recent pronouncements, the disciples turn and comment to Jesus about the buildings of the temple. The temple had been extensively renovated in recent years, and historians report that it was known for its beauty and grandeur. Christ will not allow the disciples to miss the point of His recent revelations about the coming judgment on Jerusalem. His prediction will be shocking (Matthew 24:2; Mark 13:2).

Verse 2 But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”

Jesus and His disciples have left the temple after an extensive time of teaching. That included a severe rebuke of the scribes and Pharisees (Matthew 23:13, 15, 16). It ended with Jesus mourning over Jerusalem’s refusal to recognize and receive Him. As a result, He is abandoning the city, removing Himself from the role of its protector (Matthew 23:37–38).

For some reason, the disciples pointed out some of the buildings of the temple. They might have been commenting on their beauty, since at that time the temple complex was newly renovated and impressive. They might simply have been making small talk as they traveled. Either way, Jesus takes advantage of the moment to reveal more detail about the coming judgment of God on Jerusalem and Israel.

First, Christ makes it clear he’s referring to the temple buildings they are all looking at. He is not speaking in parable, or symbolism, or talking about some other location. The prediction He gives is dire: the entire structure will be obliterated, down to the foundations. Jesus is predicting the utter destruction of the historic and beautiful temple of Israel (Mark 13:2).

This prophecy of judgment was completely and fully fulfilled when Rome destroyed Jerusalem in AD 70. In response to a Jewish revolt, the Roman Empire laid siege to Jerusalem for five months. At the end of this time, the city was invaded and ransacked, bringing the Jewish death toll into the hundreds of thousands. Romans burned the temple, causing leftover gold to melt into the cracks of the masonry. To remove it, soldiers literally tore the structure apart brick-to-brick, leaving nothing but the level foundation. At that point, Jesus’ prophecy was fulfilled, and the Old Testament system of sacrifices had entirely ceased to be (Hebrews 8:13).

Verse 3 As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?”

The passage that begins with this verse is often called the Olivet Discourse. Christ is sitting on the Mount of Olives as He teaches. From His position, Jesus can see the entrance to the temple. In the previous verse, He predicted that the temple would be fully and utterly destroyed, without one stone being left on top of another. This sad prophecy would come true in AD 70 when the Roman Empire attacks Jerusalem, dismantling the entire temple in the process.

In response to that detail, apparently, the disciples ask Jesus a two-part question. His long and involved answer focuses on future events for the disciples and Himself. Beginning in the next verse, the entire text of Matthew is devoted to Jesus’ words through the end of chapter 25.

The disciples ask, first, when the temple will be destroyed and second, how they will know Christ is returning to complete the end of days. It’s likely the disciples thought the judgment Jesus had been describing would happen at the same time as His return. Jesus’ answer doesn’t confirm that this is necessarily true. The disciples seem to grasp the basic idea that Jesus was leaving and coming back, though their understanding of His impending death and resurrection continues to be limited.

Verse 4 And Jesus answered them, “See that no one leads you astray.

Jesus begins to answer a two-part question from the disciples. They have heard His declarations about the coming judgment on Jerusalem, as well as His statement that He will leave and return. They have asked Jesus when this judgment will come and what the sign of His return will be.

The first response is a warning to the disciples to watch themselves, so they are not deceived. He tells them to make sure nobody leads them astray, referring to the time when He will be absent from them. He will warn in the following verse about deceivers who will pretend to be the Christ. He wants them to be clear that He alone is the Messiah.

This begins the main portion of the so-called Olivet Discourse (Matthew 24:3), which will extend uninterrupted until the end of chapter 25 (Matthew 25:46).

Verse 5 For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray.

The disciples have responded to Jesus’ dire prediction about the destruction of the temple (Matthew 24:1–2) with two questions. They have asked when judgment will fall on Jerusalem, what signs to expect for Jesus’ return and the end of the age. As He so often does, Jesus chooses to provide additional information, rather than directly giving an answer. He begins by warning them about the time to come when He will be absent from them (John 16:5–7). They need to be diligent about not being fooled (Matthew 23:4).

Many deceivers will come saying they are the Christ, the Messiah. Jesus does not mean that they will pretend to be Him, specifically. The disciples would know Him from another person. Instead, Jesus is saying that many will come who claim He was not, in fact, the Messiah—Jesus will have been executed by Rome by then (Matthew 16:21)—and that they are really the Christ. Jesus adds that many of these liars will be successful: numerous people will be taken in. Since Jesus is the only true path to the kingdom of heaven, those led astray will be led toward destruction.

History records examples of people who claimed to be the Promised One after Jesus’ earthly ministry was over. One such false Messiah, Simon Bar Kokhba, failed in an attempt to revolt against Rome in 135 AD. Jesus does not want His followers to be caught in any such foolish deception.

Verse 6 And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet.

Christ’s followers have asked when judgment will come on Jerusalem (Matthew 24:1–2) and what signs will point to the end of the age and His return (Matthew 24:3). He has warned that after He is gone from them (John 16:5–7), many men will claim to be the true Messiah (Matthew 24:5).

Now Jesus predicts that stories about violence, unrest, and chaos will come. However, just because there are battles or conflicting reports about them does not, itself, mean the end is near. These real and rumored wars are part of God’s unfolding plan for the earth. They must take place, but they are not the signal of the end.

Since that moment, of course, many real and rumored wars have come and gone, bringing with them destruction and devastation. Unfortunately, many people seem to miss Jesus’ words here—it seems every major conflict is accompanied by fears of Armageddon (Revelation 16:14–16) and the end of days.

Verse 7 For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places.

Human beings tend to attach apocalyptic meaning to catastrophic events. That’s a “normal” response to fear and uncertainty, but it’s directly contrary to the warnings Jesus gives in this very passage. The disciples have asked Jesus for signs that will warn them of the end of the age and His return (Matthew 24:3). He has begun, instead, to tell them about things that will not be signs of the end. This includes real and rumored wars—tales of violence, catastrophe, unrest, or other scandalous news from far-away places (Matthew 24:4–6).

Now He adds the idea of international struggles, natural disasters, and economic crisis. Such events can feel like “the end” to those who live through them, but Jesus is clear: His disciples should not conclude that the end has arrived based on these kinds of happenings in the world. He said in the previous verse that such things must take place. In the next verse, He refers to these as only “the beginning of the birth pains” (Matthew 24:8).

Because of that ambiguity, there is disagreement about exactly what time period is in mind here. Some interpreters believe Jesus is speaking of general sin and chaos, worldwide, leading up to the final seven-year tribulation, just prior to His millennial kingdom (Revelation 20:4). Others believe this is a reference to that seven-year period, itself.

Verse 8 All these are but the beginning of the birth pains.

In response to a question about the timing of judgment against Jerusalem and the end of the age, Jesus has listed several ideas. However, these are explained as occurrences which should not be read as signs that the end has come. He has mentioned false Messiahs, which Christians are warned not to follow (Matthew 24:4–5) as well as various news about violence, natural disaster, international conflict, and so forth (Matthew 24:6–8).

Now Jesus uses a metaphor to describes these catastrophic events. They are “the beginning of the birth pains.” They are not the birth, itself, or even the much-worse pains of labor, itself. In this metaphor, the delivery of the baby would represent the actual end of the age. A woman having birth pains, or contractions, may still be far from delivering the baby. Those pains contribute to the eventual time of birth, but they don’t mean the child has actually arrived.

Some interpreters believe Jesus is speaking here about the first half of the time period known as the tribulation, a seven-year stretch just before Jesus returns to establish His millennial kingdom (Revelation 20:4). Others think this is a reference to worldwide sin, in general, leading up to that era.

Verse 9 “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name ‘s sake.

The disciples have asked Jesus about when judgment will come on Jerusalem and what signs will indicate the end of the age (Matthew 24:3–4). Jesus’ response so far has focused on what the disciples should not interpret as signs of the end of the age. Tales of war, conflict, natural disasters, or violence are not automatic signals of the end (Matthew 24:6–8).

Scholars are split on what time frame Jesus has in mind here. Some believe what Jesus depicts here is a prophecy for the twelve apostles. In that case, the “they” referred to here would be Jewish religious leaders and those they influence. Those authority figures will persecute and murder Jesus’ disciples (John 16:1–4). All nations—Israel, then Rome, and eventually countries beyond—will hate them because they are connected to the name of Jesus. It is certainly true that nearly all the Twelve were persecuted and killed for their association with Christ, as they refused to stop preaching the gospel of His kingdom.

Some believe the prior verses depict general history leading up to the events depicted in the book of Revelation.

Others see those troubles as part of the final seven years prior to Christ’s millennial kingdom (Revelation 20:4), a period called the “tribulation.” In most cases, those far-future-looking interpretations meet here. This verse is normally assumed to be a description of the actual “end times.” The context of this line of thought ends with a specific statement “and then the end will come.” That suggests Jesus means this segment to apply to the time immediately prior to His second coming (Revelation 19:11–15).

Verse 10 And then many will fall away and betray one another and hate one another.

In response to a question about signs of the end times, Jesus has begun to describe what will happen to them after He is gone (John 16:5–7). His followers will be persecuted, put to death, and hated because of their association with Him (Matthew 24:9).

Another notable part of this series of events will be that many who once claimed to be followers of Jesus will no longer do so. Their commitment to Christ will be revealed as weak, since they are unwilling to pay the high cost which comes with it. Some will even deceive and turn traitor to former friends, perhaps to escape persecution. Though they may once have seemed to love Christians, such people will act in hate.

As with other statements in this passage, there is uncertainty about what exact time frame Jesus has in mind. The closing remark of the passage, however, seems to suggest this a depiction of the world immediately before Jesus’ second coming (Matthew 24:14; Revelation 19:11–15).

Verse 11 And many false prophets will arise and lead many astray.

Jesus is describing to the disciples what they should expect after He leaves (John 16:5–7) and before the end of the age (Matthew 24:3). The picture He has painted is not pretty. They will be delivered over to tribulation—to intense persecution and hardship—and put to death. They will be widely hated because of their association with Christ. Many apparent followers of Jesus will fall away in response to this persecution, and some will betray and hate those who remain faithful to Christ (Matthew 24:9–10).

In line with that same series of warnings, Jesus describes the rise of false prophets who will succeed in distracting people away from the truth about Jesus. False prophets are those who claim to speak for God, or even specifically for Christ, but who distort the truth. These liars may help bring credibility to the false messiahs Jesus described earlier in this passage. They will be convincing. Believing them will not bring the high costs associated with the name of Jesus. Those who only want to avoid hardship, and are not committed to truth, will want to believe these liars (2 Timothy 4:3).

Verse 12 And because lawlessness will be increased, the love of many will grow cold.

Jesus is describing to the disciples the harsh reality that awaits them after He leaves (John 16:5–7) and before the end of the age when He returns (Revelation 19:11–15). He has said that they will be hated for their association with Him, that they will be persecuted and killed (Matthew 24:9). Many who seem to follow Jesus will fall away due to that pressure and some will even betray the others. False prophets will rise to teach error and lead many people away from the truth of Jesus (Matthew 24:10–11).

Now Jesus adds that one result of this false teaching will be disorder: a rejection of standards of goodness and morality. Those who follow the distorted vision offered by false prophets will abandon truth. They will rebel against virtue or submitting to God. The ultimate result of that self-serving, self-following lawlessness will be the loss of love. The imagery of love becoming “cold” evokes a corpse: not merely unmoving, but dead and lifeless. As humanity falls further away from the teachings of Christ, it will become less loving.

Famously, Jesus taught that God’s entire message to humanity hung on two commands of Scripture: to love God with everything one is and to love one’s neighbor as one’s self (Matthew 22:37–40). It’s not surprising that rejection of God’s law correlates to a loss of love for God and for others.

Verse 13 But the one who endures to the end will be saved.

Jesus is answering a question from His disciples. They’ve asked about when judgment will come from God and what the signs of the end of the age will be. He has said that sometime after He leaves them (John 16:5–7) and before the end comes (Revelation 19:11–15), many presumed followers of Jesus will fall away. Moral chaos will increase, and Christian love will seem to fade out of the world (Matthew 24:3–12).

That leads to one of Christ’s most hotly debated statements: His connection between enduring and being saved. As with any statement of Scripture, taking this verse out of context leads to misinterpretation. The immediate context of Christ’s remark is the state of the world immediately prior to His second coming (Matthew 24:14). The broader framework of His teaching is found in other lessons (John 5:24; 10:28–29).

Interpreters offer three basic possibilities for Jesus’ meaning here. One is that those who remain faithful to Christ until death will see eternal salvation—meaning those who fall away will lose their salvation. Second is that lifelong faithfulness is a sign of true salvation. Third is that those who survive the catastrophic events leading up to Christ’s second coming will be spared from death and be physically present in His earthly kingdom.

Given the end-times context of this passage, the most likely meaning is the third: that those who survive the tribulation will be “saved” in the sense of being “spared,” and will continue to live in the millennial kingdom. The idea that apostasy disproves earlier claims to faith is biblical (1 John 2:18–19) but does not seem to be the point of this exact verse. The concept that one could lose or walk away from eternal life is contrary to other teachings of both Christ and the apostles (1 John 3:14; 5:11–12).

Verse 14 And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

Jesus has described difficult times to come for those who follow Jesus after He leaves the earth (John 16:5–7). He has pointed to an era of intense persecution, death, and hatred for any associated with His name. Many who seem to be true believers will fall away in response to the teaching of false prophets. Lawlessness will increase, and many will grow coldly unloving (Matthew 24:3–13).

Still, none of this will stop the proclamation of the gospel of the kingdom. The word “gospel” means “good news.” The good news Jesus has been preaching about the kingdom of heaven is that it is coming and will soon be here. He Himself is the king, and He will reign forever (Matthew 4:17; 13:43; 26:29).

Letters written by apostles such as John, Peter, and Paul, will give more specific details about the astounding kingdom of God. The message Jesus’ disciples preached to the world was that all who put their faith in Jesus will receive the grace of God (Acts 4:12). God will take Jesus’ death on the cross as payment for the sins of those who believe (Romans 6:23) and will give them credit for the perfectly righteous life Jesus has lived (2 Corinthians 5:21). In short, the good news is that all who accept Christ are welcome in the kingdom of heaven through faith in the Son of God (Ephesians 2:8–9).

Aside from Judas, the men to whom Jesus speaks (Matthew 24:3) did indeed remain faithful through persecution. They succeeded in launching the delivery of the gospel throughout the world as a testimony to all nations. They did not complete that work, however. Bible teachers debate when and if the whole world has been reached with the gospel of the kingdom, though all agree that this good news has reached the vast majority of the earth.

The question matters, because Jesus prophesied that when the gospel had been proclaimed to all nations, the end would come, meaning that He would return as king and judge. This was His partial answer to His disciples about a sign that the end of the age was near.

Context Summary
Matthew 24:1–14 follows Jesus and the disciples out of the temple. This comes after His devastating criticism of the scribes and Pharisees in chapter 23. Christ predicts a moment when the temple will be destroyed without one stone left on another. Later, His disciples ask for more information about these future events. Jesus describes a season in which the world will be in turmoil but that alone will not be proof that the end has come. His disciples will be persecuted, killed, and hated for His name’s sake. False prophets will rise and some with them will fall away from the faith.

Verse 15 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand),

Christ’s disciples responded to His prediction that the temple would be destroyed (Matthew 24:1–2) by asking a two-part question. First, they asked when that would happen. Second, they asked what signs they should expect to see prior to His return (Matthew 24:3). In the prior passage, Jesus addressed the second question, explaining the state of the world during the end times (Matthew 24:4–14).

Here, Jesus continues to speak on that subject. He points to a moment that will mark the onset of the worst possible calamities. This instance is the same one referred to by the prophet Daniel as the “abomination of desolation.” Daniel speaks of this several times (Daniel 8:13; 9:27; 11:31; 12:11). It’s interesting that Matthew adds a footnote here directly encouraging “the reader” to understand that reference. Mark, as well, includes the same advice when describing Jesus’ words (Mark 13:14).

Some Jewish scholars felt this prophecy had already been fulfilled in 167 BC. Antiochus IV Epiphanes, the king of Seleucid, constructed an altar to the Greek god Zeus in the temple and ordered that unclean animals, such as pigs, be sacrificed there. This was a catastrophic, intense violation of the Jewish people. However, Jesus speaks as though Daniel’s prophecy had not been fulfilled, at least not fully.

One interpretation is that the events of AD 66—70 partially fulfilled Jesus’ prophecy here. The temple was “desecrated” by an act of sacrilege in AD 66 when Jewish Zealots killed priests and spilled their blood in the temple. “Desolation” followed in AD 70 when Rome burned the temple and tore it down. They set up their own standards of the Roman emperor Caesar, whom they worshiped as a god, defiling the temple yet again.

Another interpretation is that the rebuilt temple will be violated by the figure known as the antichrist (Revelation 13:1–4). This will mark the transition from a time of tribulation to one of “great tribulation” (Matthew 24:21). This more easily fits with the context of Jesus’ remarks, which to this point have focused on the very end of history (Matthew 24:14). It also makes more sense of the idea that this abomination triggers an era so ferociously dangerous that it would destroy the entire world if not cut short (Matthew 24:22).

Jesus’ warning for those who see this moment of abomination is to immediately run away from Jerusalem to escape the judgment to follow.

Verse 16 then let those who are in Judea flee to the mountains.

Jesus has warned of a moment when His followers will see something called “the abomination of desolation standing in the holy place” (Matthew 24:15). This imagery comes from the prophet Daniel (Daniel 8:13; 9:27; 11:31; 12:11). Speaking in response to questions about the end times (Matthew 24:3), Jesus has pointed to this event as one of the clearest signs. The meaning of this and its connection to Old Testament prophecy is not immediately obvious, which is why both Matthew (Matthew 24:15) and Mark (Mark 13:14) add a footnote encouraging future readers to clearly understand it.

Historians of Jesus’ day likely thought this prophecy had been fulfilled in 167 BC. At that time, Antiochus IV Epiphanes set up an altar to Zeus in the temple and defiled it. That included sacrificing unclean animals, such as pigs, on the Jewish people’s holiest site. Christ, of course, is speaking of something which had not yet happened during His earthly ministry.

Some modern interpreters think this was fulfilled when the temple was burned to the ground and the standards of the Roman “god” Caesar were set up over its remains, in AD 70. The most likely meaning, however, is that this will happen as part of the very end of days, immediately before the coming of Christ (Matthew 24:14).

In any case, Jesus warns those in Jerusalem who see this happen to run for safety. The terrain around Jerusalem, especially the mountains to the north, had offered protection for those on the run throughout Israel’s history. Christ emphasizes in the following verses that there will be no time to spare.

Verse 17 Let the one who is on the housetop not go down to take what is in his house,

The disciples have asked Jesus when certain events will happen (Matthew 24:3). In part, they are asking about His prediction of a destroyed temple (Matthew 24:2), as well as the moment in time when He will return to set up His earthly kingdom. Part of His answer involved a terrible moment, referred to in the prophecies of Daniel (Daniel 8:13; 9:27; 11:31; 12:11). Some terrible violation of God’s holiness and law, an abomination, would be brought into the temple and the desolation of the temple would follow (Matthew 24:15).

Scholars of Jesus’ day often thought this event occurred in 167 BC, when an evil ruler sacrificed pigs in the temple. However, Jesus is speaking of an event which had not yet happened. This has led to speculation that fulfillment happened when priests were murdered in the temple as part of a Jewish rebellion against Rome in AD 70. That ended with the destruction of Jerusalem and the obliteration of the temple. However, the context of the end times (Matthew 24:14) and the world-threatening level of danger this event signals (Matthew 24:21–22) implies this is an event which will occur very near to the second coming of Christ (Revelation 19:11–15).

Those who see this event are told to run for their lives. The danger of this moment is underscored in how urgently Jesus frames this advice. Rooftops of this time were flat and used as outdoor livings spaces. Someone could easily jump down from a low roof or perhaps run from rooftop to rooftop to move quickly through the city, rather than go down into the house to gather belongings.

Verse 18 and let the one who is in the field not turn back to take his cloak.

With startling language, Jesus is describing how quickly those in Jerusalem will need to flee when the temple is desecrated in fulfillment of Daniel’s prophecy (Matthew 24:15; Daniel 9:27). The picture He paints suggests an army closing quickly on Jerusalem or about to begin a siege. Jesus has said that those on their rooftops should make a run for it without even going back into their homes to grab some possessions (Matthew 24:17). Now He adds that a person in the field should not run first toward the city to grab his cloak. There won’t be time.

Jesus spoke these words to His disciples some 35 or 40 years before the temple was desecrated and destroyed. Jewish hardliners killed moderate Jewish priests, spilling their blood in the temple. Soon, Roman troops set up a siege against the city, eventually destroying Jerusalem and the temple and raining down on violence on the citizens who were unable to escape Jerusalem in time. Those events have led some Bible teachers to believe those events completely fulfilled Jesus’ warning in these verses.

Given the context of an end-of-days timeline (Matthew 24:14) and the world-threatening severity of these events (Matthew 24:21–22), it’s more reasonable to see AD 70 as a precursor to a final fulfillment of Jesus’ words at the end of the age.

Verse 19 And alas for women who are pregnant and for those who are nursing infants in those days!

Jesus has warned His disciples of a moment when Jerusalem and the temple will be destroyed. When the temple is desecrated by an abomination, Jesus has said, all in Jerusalem should run for their lives to the mountainous regions to hide. It will happen so quickly, Jesus has said, that someone on the rooftop of his house must not go back inside to get supplies and a person working in a field should not take the time to run in the wrong direction to get his cloak (Matthew 24:15–18).

The purpose of that imagery is to emphasize the level of danger that this moment will announce. Here, Christ adds an “alas” of sadness for women who are pregnant or nursing in those days. It is especially difficult to run quickly and hide in the mountains while pregnant or caring for an infant. Even worse, pregnant and nursing women are especially vulnerable when supplies of food are cut off during incidents such as war, siege, persecution, or famine.

In AD 66—70, a Jewish rebellion resulted in Roman retaliation. The end of that conflict included a siege of Jerusalem, trapping those who could not escape in time, and the eventual demolition of the temple. The temple was first desecrated by Romans stealing from it and, more seriously, by Jewish Zealots murdering priests in the temple. That has led some to believe Jesus was referring to AD 70 when making these predictions.

However, that does not fit the context of end times (Matthew 24:14) or the earth-shattering level of danger implied (Matthew 24:21–22). Roman defilement of the temple happened after the siege of Jerusalem, making it useless as a warning sign. More likely, similar events will occur again at the end of the age in another time of tribulation.

Verse 20 Pray that your flight may not be in winter or on a Sabbath.

When the sign predicted by Daniel (Matthew 24:15) finally happens, those in Jerusalem should run for their lives (Matthew 24:16–19). He has spoken urgently, saying that those on their rooftops should not go back into their homes for supplies and those in the fields should not go back for their cloaks. They should simply run—just get away. Later, Jesus will comment that the danger triggered by this event will be enough to threaten the entire human race (Matthew 24:21–22).

Christ added a note of sadness for the vulnerable people who will be caught up in those days. Keeping with that theme, He commands His disciples to pray that they won’t have to try to make the journey in winter or on a Sabbath day. Winter, of course, would make travel more difficult generally, especially by causing river- and creek-beds to be swollen with water and tough to cross. On a Sabbath day, it would be hard to find help along the way from faithful Jews. It would also make large groups of Jewish people who would normally be avoiding activity easier to spot.

Some Bible teachers point to the events of the attempted Jewish rebellion against Rome in AD 70 as the full or partial fulfillment of Jesus’ words here. That rebellion led to a terrible siege and the eventual destruction of Jerusalem and the temple. Many Jewish people did run from Jerusalem for their lives, and many were slaughtered in the attempt. However, the temple was ruined at the end of that war, not the beginning of it. Jesus’ words seem a better fit for the very last days prior to His second coming (Revelation 19:11–15).

Verse 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be.

Jesus has been describing the need for those in Jerusalem to run for the hills—to flee immediately—when the sign of the abomination of the temple takes place (Matthew 24:15). There won’t be time for grabbing supplies. Pregnant and nursing mothers will suffer enormously. He has told His disciples to pray that they will not need to run in winter or on the Sabbath (Matthew 24:16–20).

Here, Christ refers to the era marked by this act of violation as a “great tribulation.” He says the horrors of this time will be the worst of all human history.

Those who believe Jesus’ prophecy was fulfilled in AD 70 point to the Roman siege, genocide of the Jews, and demolishing of the temple. Many Jewish people did run for the hills, some successfully. Historians report that the community of Christians living in Jerusalem at the time did escape to Pella, which is east of the Jordan River and about 65 miles from Jerusalem. Historians describe the suffering of those days in Jerusalem as epic in its terror. The siege itself led to disease and famine, with tales of mothers eating their own children to survive. Once the walls were breached, the Romans were savage in their slaughter of the Jewish people as they laid waste to the great city.

However, in those events, the temple was violated after most of the other events had occurred. It did not happen first, allowing people to see it as a warning sign and then run. As violent as those days were, they did not threaten to wipe out all of mankind (Matthew 24:22).

More likely is that Jesus is referring to the last years (Matthew 24:14) prior to His second coming (Revelation 19:11–15).

Verse 22 And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

Some believe Jesus’ predictions about the horrors yet to come were fulfilled in AD 70, with the Roman siege and sacking of Jerusalem (Matthew 24:15–20). However, in those events, the desolation of the temple came near the end, not at the beginning. And while the bloodshed was horrible, it was not an outlier for warfare of that era. As a result, some Bible teachers believe this to be true, while also holding that those events will be repeated on a larger scale at the end of the age.

A further problem for a complete, full, AD 70 interpretation is the transition from verse 20 to the statement Christ makes here. Taken in context, Jesus seems to be saying that the same days which involve the abomination (Matthew 24:15) and intense danger (Matthew 24:21) threaten to annihilate the entire human race. If Jesus is suddenly switching gears to speak of a different time, He gives no indication that the subject has changed.

Some scholars point to Daniel 12:1, suggesting that Jesus is speaking of Daniel’s 1,260 days. This is three-and-a-half years and is often linked to the “great tribulation” Jesus mentioned (Matthew 24:21). Jesus is saying that the time of great suffering will be ended in order to spare those who belong to God and in order that some human beings should be saved. It seems best to read this as describing a period of great trouble that will come right at the end of the age before the return of Christ (Matthew 24:14) to the earth as Judge and King (Revelation 19:11–15).

Verse 23 Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it.

Jesus is describing to the disciples a time when great suffering will occur (Matthew 24:21–22). He is describing the times to come after He has left the earth (John 16:5–7) and before His return (Revelation 19:11–15). Here, and in the following verse, He repeats previous warnings about false messiahs (Matthew 24:5) and false prophets (Matthew 24:11, 24).

In essence, there are two main points being made. Jesus is assuring the disciples that He is the one and only Messiah, the Christ. Anyone else who makes that claim is absolutely, clearly false. Second, when Jesus returns there will be absolutely zero doubt in anyone’s mind what has happened. They won’t learn of it by hearing a rumor that the Christ is here or there. Any such gossip or news can be dismissed immediately. The second coming of Christ will be emphatic and unmistakable.

Unfortunately, there will be those who fall for such lies. Jesus goes on to discuss this in the next verses.

Verse 24 For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.

In the future, after Jesus has gone (John 16:5–7), liars claiming to be the Messiah will arise, and so will deceptive people pretending to be prophets of God. The specific context of this warning is the end times—the days on earth just prior to Christ’s triumphant second coming (Revelation 19:11–15). During that time, the ability of these frauds will be enhanced through their ability to perform great signs and wonders. They will hope to deceive even those chosen by God who believe that Jesus is the Christ. Jesus adds “if possible,” since the true elect cannot possibly be lost by God. However, they may be diverted for a time.

This verse raises several questions. Why would anyone do this? Why would someone pretend to represent God as Christ or as a prophet if they were not so? Motives could range from simple grabs for money and power to being used and manipulated by the enemies of the true Christ to draw believers away from Him.

Scholars debate whether these frauds are performing true supernatural acts, or merely fooling others. Scam artists have been able to produce convincing “tricks” to deceive people into thinking they possessed true power. Those are limited, however—sleight of hand cannot simulate a man coming back from death (John 11:43–44) or the instant healing of disease (Luke 13:13; John 5:9). However, Satan and demonic forces possess the ability to perform supernatural acts, even in the guise of their human hosts. It’s possible some of these false saviors and prophets will do things which ordinary humans cannot do. Ultimately, though, these are still works of deception, not demonstrations of the true power of the living God.

Verse 25 See, I have told you beforehand.

Jesus wants His disciples to remember that He warned them about these unique things which would happen. This forewarning serves several different purposes. First it makes hardships easier to endure. Simply knowing that there is a plan, an end, and a victory at the end of suffering makes it much easier to “hold fast” under stress (John 16:1–4; Hebrews 10:23).

Another advantage is that as prophesied events come to pass, Jesus’ followers will be confirmed in their faith (Hebrews 12:1). There is great encouragement in being able to read the words of Christ, and to say, “He told us this would happen, and now it has.”

Third, Jesus’ words will help to keep the disciples from falling for ungodly lies and manipulations. Those who listen to Christ’s predictions, and warnings (Matthew 24:4–5, 11, 24) won’t be drawn in by displays of power from false saviors or other impostors. Instead, they will remember Jesus’ words. He is equipping them to defeat the lies of tomorrow with truth in the present.

Jesus echoes Isaiah 48:5, speaking about one purpose of prophesy: “I declared them to you from of old, before they came to pass I announced them to you, lest you should say, ‘My idol did them, my carved image and my metal image commanded them.’”

Verse 26 So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it.

The disciples are being warned how, in the future when Jesus is gone from them, liars will try to deceive them by saying that Christ has returned to earth (Matthew 24:4–5, 11, 24–25). It’s unclear if the lie will be that Jesus Himself has returned as promised, or that Jesus was not really the Messiah and now the true one has arrived. In either case, Jesus declares it will absolutely be a lie. They should not even go to investigate, no matter how convincing the deception might be.

Christ is saying, in no uncertain terms, that they won’t learn of His return through rumors or secondhand gossip. No one will need to search around to find Him. When He returns, it will be obvious and glorious (Revelation 19:11–15).

Verse 27 For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.

Nobody will miss the return of Jesus. The event won’t be exclusive, or hidden, or known only to a few. When He comes the next time (Revelation 19:11–15). At His second coming, He won’t appear only to a small group of the faithful. He won’t be hidden away in the “inner rooms” of some monastery-style retreat. He won’t be off in the wilderness with news arriving to them as a rumor (Matthew 24:25–26).

Here, Jesus adds more dramatic emphasis to this point. His arrival will be as public, and as obvious, as a blast of lightning. He ties this to His role as the “Son of Man,” a title also taken from prophecy (Daniel 7:13, Matthew 26:64). While Jesus’ first coming was in humility (Luke 2:7), and for sacrifice (Philippians 2:8), His second coming will be in His absolute power, and for judgment (Hebrews 9:27–28; Romans 14:11).

Jesus doesn’t want His followers to be led astray by false saviors: those trying to deceive Christians by distorting the truth He has taught them. He doesn’t want them led into doubt, unbelief, lawlessness, or lovelessness (Matthew 24:10–14).

Verse 28 Wherever the corpse is, there the vultures will gather.

Jesus has been clarifying to His disciples that His return, the second coming, will not be a secret. They should not believe lies from false prophets and false teachers that He has come back and is hiding out somewhere. He doesn’t want them to be led astray by anyone claiming to be Him or the “real” Messiah (Matthew 24:23–26). Instead, Jesus has said that His return will be as public and unmistakable as a blast of lightning across the sky. Everyone will see, everyone will know. They will not be left to wonder or investigate (Revelation 19:11–15).

The proverb Jesus quotes here might seem bizarre, given the context. However, the point is entirely in line with His overall message. You can’t hide a fallen body in the open, especially in a wilderness environment, where the presence of vultures circling would quickly it give it away. In the same way, there will be obvious evidence that Jesus has returned to make it clear to everyone that He is back.

The short version of Jesus’ message about His return is this: if there is any doubt, then He has not yet returned.

Context Summary
Matthew 24:15–28 begins with a warning to all in Jerusalem to flee to the mountains when the abomination that will bring desolation to the temple stands in the holy place. This will be a terrible time, especially for those who are particularly vulnerable. That tribulation will be worse than anything ever, though another tribulation will come right before Jesus’ return. It will be cut short to save some of humanity and for the sake of the elect, all those who truly believe in Christ. When He returns, everyone will know.

Verse 29 “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.

Jesus has been telling the disciples that He does not want His followers to be deceived about His return to earth. False prophets and false messiahs will claim that Jesus is back, possibly out of view somewhere. Jesus has said flatly that those claims will not even be worth investigating. No one on earth will have to wonder whether Christ has come back. It will be obvious that He has returned (Matthew 24:23–28).

To demonstrate what He means, Jesus describes just how obvious it will be. These are the signs of the end of the age and Christ’s return that the disciples had asked for earlier (Matthew 24:3).

Jesus sets this moment immediately after the epic struggles of “those days.” This is more evidence that Jesus cannot be describing the days of the destruction of Jerusalem and the temple in AD 70. Instead, He is pointing further forward to another period of “tribulation,” a term referring to suffering and trials. That future period will be marked by dramatic and catastrophic signs in the sky. The sun will be darkened. The moon will offer no light. The “powers” of the heavens will be shaken, perhaps meaning the planets or other objects in the night sky.

Christ refers to “stars” falling, a point which raises confusion for modern audiences. It’s important to remember that terms such as “star” have been given modernized definitions which did not exist in the ancient world. As a parallel, the word “bird” is used today to imply biological features such as feathers and eggs. “Fish” likewise implies scales and “cold blood.” The ancient equivalents of those terms, however, did not carry those exact details. An ancient person could rightly call a bat a “bird,” or a whale a “fish,” simply because the definition of those terms, in that era, included those animals.

In very much the same way, Jesus is not saying that “enormous spheres of gas” will come to earth. He’s referring to something we see in the night sky—just as even a modern person might speak of a “falling star” when they see certain events in the atmosphere.

Some Bible scholars say these signs should be read literally, as events that will actually take place in the sky in real time. One suggestion is that the atmosphere will be congested in some way, reducing the available light from the sun, moon, stars, and planets. Other Bible teachers speculate that these words from Jesus could be metaphors to describe massive geo-political events. Others try to combine these two possibilities to cover both viewable events in the sky and political events on the ground. Whatever happens, it will not be subtle.

Verse 30 Then will appear in heaven the sign of the Son of Man, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.

The moment of Christ’s end-times return to earth will not be subtle, in any sense of the word. In this passage, He is reassuring His followers they need not worry they will miss it somehow. It will be obvious to everyone on earth (Matthew 24:23–29).

This sign is only vaguely described in the text, but will be extremely obvious to those who see it. “The sign of the Son of Man” can be interpreted in several ways. Jesus often used the prophetic title “Son of Man” (Daniel 7:13) in reference to Himself (Matthew 9:6; 16:27; 20:18). Some scholars believe this sign might simply be the appearance of Jesus. Others read it to mean some heavenly banner or standard which will be unfurled and viewable to all as Christ’s symbol in the sky.

How will the world respond to this? Jesus says every nation of the world will mourn. To “mourn” implies grief and regret, but not necessarily repentance. It’s possible some who have survived the tribulation to that point will “mourn” in honest repentance. The vast majority, however, will not (Revelation 9:20–21).

In some way, shape, or form, everyone on earth will see Jesus, the Son of Man, coming down to earth on the clouds of heaven with power and glory. Some commentators suggest these clouds are made up of the host of heaven’s angels, mentioned in the next verse. Others believes these clouds to contain somehow the power and glory of God the Father mentioned here.

Whatever aspect this all takes, it will be unmissable, unmistakable, and a clear cause for the people of earth to begin mourning now that the end of the age has arrived.

Verse 31 And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.

Jesus is describing the great and terrible moment of His return to earth. This is commonly called the second coming of Christ (Revelation 19:11–15). This will be a drastic contrast to Jesus’ first arrival on earth (Hebrews 9:28). Instead of being born in obscurity, to a young girl, in a small town, in a small nation, the Son of Man (Matthew 9:6; 16:27; 20:18) will return in the sky with power and glory. Every single person alive on earth will be aware of His arrival. The nations will begin to mourn (Matthew 24:29–30).

By that time, the gospel will be proclaimed through the whole world (Matthew 24:14). Now His angels will travel to every corner of the world where people have believed in Jesus.

As He arrives, Jesus will dispatch angels with the same kind of signal used by a military leader. The angels will gather His elect from everywhere on earth. The phrase “four winds” resembles expressions like “the four corners of earth,” as a symbolic reference to “everywhere.” The four winds represent the four points on the compass. Believers will be found by the angels “under heaven” from one end of the sky to the other. They will each be gathered to Jesus as He returns to the earth.

The elect are true believers: those who submit to Jesus as the Messiah and Savior, who trust Him for the forgiveness of their sins, counting on His righteousness to make them acceptable to God. To be “elect” is to be chosen, and these people are chosen by God to be His children forever.

Context Summary
Matthew 24:29–31 describes the actual events of Christ’s return to earth, also known as the second coming. It begins with events in the heavens, including the light of the sun being darkened and the light of the moon being lost. Then the sign of the Son of Man will appear. It will be seen by all the nations of the earth, and they will mourn to see the Christ coming on the clouds of heaven with power and glory. When He arrives, He will send His angels to the four corners of the earth to gather His elect.

Verse 32 “From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near.

The disciples have asked Jesus two questions (Matthew 24:3), and He has been answering them. They have asked when will “all these things” happen in direct reference to God’s judgment in destroying the temple. They have also asked about signs of His second coming and the end of the age. Jesus has, perhaps surprisingly, described both at length. All the same, His words are not as clear as we might prefer. There is considerable debate over exactly how these signs will be accomplished. All that’s clear is that when they are fulfilled, no one on earth will have the slightest doubt about what is happening (Matthew 24:23–31).

Here, Christ compares the signs He has described to the budding leaves of a fig tree in the spring. People in that region would have learned by experience that tender branches and new leaves mean summer is near. Jesus wants His followers to understand that when the things He has described as signs of His return begin to happen, His arrival will also be near.

Verse 33 So also, when you see all these things, you know that he is near, at the very gates.

This chapter began with Jesus saying that the temple would be destroyed with not one stone left standing on another (Matthew 24:1–2). The disciples then asked Jesus two questions: “when will these things be?” and “what will be the sign of your coming and of the end of the age?” (Matthew 24:3).

Jesus has been answering that question looking into the then-far future, describing a moment when some terrible event would defile the temple followed by great suffering in Jerusalem (Matthew 24:15–22). Later He described what His actual return to earth would be like (Matthew 24:23–32).

Now Jesus says that when “all these things” happen, His followers should see it the same way as budding leaves on a fig tree pointing to the arrival of summer. They will know He is near, that He has arrived at the gates and will soon come into view.

In the exact context of this verse, there are different views on what Jesus means by “all these things.” Jesus has already stated that His return will be perfectly obvious and not hidden to anyone (Matthew 24:23–27). It’s fair to say that if His return is part of “all these things,” it would be like saying “when I return, then I will return.” More likely, the events He says are indicators of His immediate return are the spectacular events of the end times (Matthew 24:29–30).

The rapid onset of Christ’s second coming, in the face of these signs, means He could return at any moment. It does not mean that He must return at any specific moment, which can be predicted in advance. In fact, that moment is unknowable (Matthew 24:36).

Verse 34 Truly, I say to you, this generation will not pass away until all these things take place.

Various readings of this verse have inspired conversation, disagreement, and division since Jesus first said them more than 2,000 years ago. Several different views on the end times are formed around what Jesus means in this statement.

One view of these words is that the people present when Christ spoke are the generation who would see these signs. Fullpreterists believe that Jesus returned in AD 70, meaning His generation had not died out before His own return. Those holding such a view believe the destruction of the temple by the Roman Empire in that year fulfilled this prophecy. Partial preterists would suggest the only remaining event is the full second coming of Christ. A major problem with this stance is that the temple’s ruin came after a long period of misery in Jerusalem—it was not a precursor of it. Jesus’ depiction of the “abomination” was as a sign of impending danger (Matthew 24:16). Likewise, the events He speaks of are said to threaten the survival of humanity, itself (Matthew 24:22).

Futurists believe that “this generation” describes those alive much later when the final signs before Jesus’ return appear in the skies. Christ stated earlier that the generation who heard Him speak, in person, on earth, would not be privy to the onset of His kingdom (Matthew 21:43). Typical interpretation of the end times implies a seven-year period, often referred to as the “tribulation.” The second half of this is known as the “great tribulation” (Matthew 24:21). That period will be initiated by some catastrophic defilement of the temple in Jerusalem (Matthew 24:15). By that interpretation, those who are alive on earth can interpret the “abomination” and proceeding events as clear signs that Christ is about to return.

Both views, as well as many others, agree that in at least one sense, Jesus is right now at the gates, ready to return. Nothing stands in His way, and He waits only for the Father to send Him, at the moment only the Father knows. He could arrive at any time.

Verse 35 Heaven and earth will pass away, but my words will not pass away.

The natural areas described by biblical phrases such as “the heavens and the earth” are the most permanent structures human beings can imagine. From our perspective, they seem unchanging and indestructible. They are not, of course. God created the heavens and the earth (Genesis 1:1), and God can end them.

Thus, for Jesus to say that His words are more unchanging, solid, trustworthy, and permanent than the heavens and the earth is one of His strongest claims yet to be an eternal being (John 8:58). Christ is declaring His ability to speak directly for the eternal God in heaven (John 8:38). Jesus was there when they began (John 1:1), and He will oversee their future state (Revelation 22:1–5).

After describing difficult-to-understand events of the future, Jesus is reassuring His followers that His words are absolutely reliable and cannot be thwarted in any way. We should never attempt to dismiss the words of Christ by saying, “yes, but that was back then…” What Jesus said would happen, did happen, and will happen (Revelation 19:11–15).

Context Summary
Matthew 24:32–35 begins with Jesus’ instructions to learn from the example of a fig tree. When the leaves appear, people know summer is coming. In the same way, when mankind sees all these predicted signs, they should know Christ’s return is near. The generation who sees those signs will not pass way until all the predicted signs have been completed. Nothing will change this since Jesus’ words will not pass away even though heaven and earth may pass away.

Verse 36 “But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.

Jesus has been giving a lengthy answer to two questions (Matthew 24:3). These revolve around the events which will happen during the “end times,” just prior to Christ’s second coming (Matthew 24:29–35). Jesus had given some details about those occurrences, though He was not overly specific.

Here, Jesus says He would not say anything more specific about the timing of His return (Revelation 19:11–15). He refuses to suggest a date on the calendar or time of day on the clock. He says simply that nobody knows. “Nobody” includes the angels in heaven, whom Jesus has just said will dramatically participate in His return.

Also mysteriously excluded from knowing the day and hour of His return is the Son, Himself—the very One who is to return! While some point to this verse as evidence that Christ was not divine, it is consistent with His role within the trinity and His ministry on earth. As one both fully human and fully God, Jesus was able to grow both physically and intellectually after His birth (Luke 2:52). At the same time, He was always morally perfect (Hebrews 4:15), and knew all things as the Son of God (John 16:30).

For whatever reason, and in whatever way, only God the Father knows the exact timing of Christ’s second coming. Jesus shows that the Son will wait on the Father to send Him. Expressions like this, taken in context with all other Scripture, capture some of the mystery of Jesus. Paul describes how Jesus obediently chose this submissive role in Philippians 2:6–7: “though he was in the form of God, [He] did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men.”

The clearer message of this comment is that pinning down the moment of Christ’s return is a hopeless pursuit. It cannot be known. Any teacher, religious group, or sect who attempts to assign a date to the return of Christ is speaking falsehood. Period. No human being can know more about the timing of Christ’s return than this: when these dramatic signs are occurring (Matthew 24:15, 29–30), everyone will know the end has come. Until then, nothing in God’s revealed plan for future history stands in the way. Jesus is near, standing at the gates (Matthew 24:33). He could arrive at any moment. Even if His return is many years away, each of us is an instant away from the end of our earthly life.

Verse 37 For as were the days of Noah, so will be the coming of the Son of Man.

Christ made it extremely clear that anyone claiming a secret second coming of the messiah is a false teacher (Matthew 24:23–27). Likewise, anyone who attempts to set a date for Christ’s return, no matter how vaguely, is ignoring His words. No man can, or will, know exactly when Jesus will return (Revelation 19:11–15) until those very signs begin to happen (Matthew 24:29–31), at which point everyone on earth will know.

The sudden onset of the events which herald Christ’s coming will be dramatic. Clear though the signs may be, they will still be surprising to most people in the world. Jesus compares the situation to the days of Noah. His point is not that life on earth will be equally wicked to the days of Noah, necessarily. Perhaps it will, but the main idea is that everything will be in the full swing of “normal life” without anyone suspecting that the time of God’s judgment is about to fall (Matthew 24:38).

Even Jesus, Himself, willingly submitting His omniscience to the will of God the Father, does not know when that date will be (Matthew 24:36). Only the Father knows when that specific moment in history will take place. It strains belief to see how people throughout history have attempted to predict the date of Christ’s return. Many aspects of Jesus’ discourse on the end times are subject to interpretation. That command, however, is as straightforward as can be: “concerning that day and hour no one knows.”

Verse 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark,

The people in Noah’s day (Genesis 6:5–8) were leading their normal lives, day after day. Everyone was doing what people do: eating, drinking, getting married, giving their children in marriage. They did not realize that absolute catastrophe was upon them until it was there. By the time they recognized what was happening, it was far too late. Jesus has just said that His second coming, the coming of the Son of Man (Matthew 24:29), will be similar in that way. “Normal life” will not be paused or extraordinary. Everyone will just be going about their business as if life will go on as normal forever.

Those who were living on earth moments before the flood learned the hard way that God’s judgment could bring normal lives to a quick and unexpected end. The same will be true when Christ returns in judgment. He will interrupt a world full of people expecting the next day to unspool just as all the days before it did (2 Peter 3:3–7; James 4:13–14).

Jesus tells His followers not to make this mistake. Rather, they should live in readiness for His return.

Verse 39 and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man.

Jesus has told the disciples that nobody other than God the Father knows the day or hour of the second coming (Matthew 24:36). Now He is emphasizing that nobody will even see it coming. There will be no time for last-minute preparations. The signs of His return will be obvious to everyone—when they happen (Matthew 24:29–31)—but leading up to those moments, there will be no warning.

Christ has compared His return as judge and king (Revelation 19:11–15) to the onset of the flood of Noah’s day. Moments before being wiped from the earth, people lived as they had always lived. They were eating, drinking, planning weddings, moving from one day to the next as if nothing would ever change. Realization came only in the last, too-late moments as the waters of the flood roared over them and swept them away.

Jesus does not mention the wickedness of the earth in the days of Noah (Genesis 6:5–8). Some believe that sin and evil on earth will mirror that of Noah’s era. That’s possible, but it’s not something Christ explicitly predicts here. He only warns of the suddenness of the judgment of God. He has pictured His own return as something the nations will mourn (Matthew 24:30) and for which His people must live in a constant state of readiness (2 Peter 3:3–7; James 4:13–14).

Verse 40 Then two men will be in the field; one will be taken and one left.

Interpreters of different traditions have come to drastically different conclusions about what Jesus means in this passage. Some of those possibilities are more reasonable than others. It is most helpful to pay attention to the context of this and the following verses.

Jesus has been describing how sudden and unexpected Noah’s flood was for those living during that time (Matthew 24:37–39). They were going about their daily lives with no awareness of God’s coming judgment until the flood waters came and wiped them from the face of the earth. Christ’s return to earth as the judge and king (Revelation 19:11–15) will be similar. Everyone will be going about their business with no clue of when His arrival will happen or what it will mean for them.

In that context, it seems most likely that Jesus is saying some will be taken away in judgment—through death in the catastrophes of the end times (Matthew 24:21–22, 29)—while others survive to continue to live on earth under His protection and blessing (Revelation 20:1–6). The other possibility reaches back to Jesus sending out His angels to gather His elect from earth (Matthew 24:31). Some teachers believe the one taken is part of the elect: a true believer in Christ chosen by God, who is “taken” in the sense that he is gathered off the earth and to Christ.

For that reason, some believe Jesus is describing what is commonly called the rapture of the church (1 Thessalonians 4:16–17). In looking at this passage, some suggest this rapture will happen after the tribulation period. Those who believe in a pre- or mid-tribulation rapture would understand those taken in this passage to be taken in judgment by Christ.

Verse 41 Two women will be grinding at the mill; one will be taken and one left.

Various perspectives lead to varying interpretations of this passage. Based on the context of the end times (Matthew 24:14, 29–31), most commentators understand Him to be describing those who have rejected Christ being taken in judgment, in some sense (Matthew 24:40). Jesus has been comparing His return to earth as judge (Hebrews 9:28) with the timing of the flood in Noah’s day (Genesis 6:5–8). Those people had no idea what was coming. They went about their daily lives as if nothing would ever change until the flood waters came and swept them all away (Matthew 24:37–39).

Jesus has said His return will be the same. Two men will be working in the field when one is taken in the judgment and the other left. Now He says that two women will be working at a mill grinder with the same result. At this time, turning a mill grinder was thought to be women’s work. It was performed in pairs, sitting on either side of the grinder and moving it halfway around a circle.

Jesus’ choice of situations might be meant to emphasize that class or status will not matter in this judgment. The people depicted here are working alongside one another: social or economic status will not be a factor in determining who receives judgment and who is rewarded. The difference will be based entirely on who belongs to Christ and who has rejected Him as Savior and Lord (John 3:36).

Verse 42 Therefore, stay awake, for you do not know on what day your Lord is coming.

Jesus now arrives at His main point about His return as judge and king (Matthew 24:3). It will come unexpectedly, as the flood did in Noah’s day (Genesis 6:5–8). Before being swept away, the people then were just going about their daily lives as if nothing would ever change. Then they were gone (Matthew 24:37–39). In that same way, Christ’s return will be unexpected. The signs will be clear (Matthew 24:27–31), but only when they occur, at which point it will be too late to react.

Pointedly, Christ made it clear that no person can claim to know the time of His return (Matthew 24:36). Absolutely every prediction that gives a date of the second coming is based on false premises.

That leaves only one option for those who want to be ready: His followers must “stay awake” all the time. Of course, Jesus is not speaking literally, suggesting one should avoid actual sleep. Instead, He is telling them to live in a state of awareness. Believers should never lapse into the false notion that what happens in this life, from day to day, is all that will ever happen (2 Peter 3:3–7; James 4:13–14). Wakeful believers remember that this life is temporary, and the next life is eternal. The next life can begin without warning.

Far too many people live only for today or for the days before this life ends. They put off dealing with the reality of God’s judgment and eternity as if they are sleeping through the alarm. The opportunity to trust in Christ for salvation is limited to the length of one’s life before death (Hebrews 9:27) or the return of Christ (Revelation 19:11–15). In either case, the time is short. By the time a person knows their moment has come, their choice has already been made.

Verse 43 But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into.

The return of Christ (Matthew 24:3) will be unexpected. The signs will be unmistakable (Matthew 24:27–31), but only once the critical moment has come. Jesus will return as the judge (Hebrews 9:28) without warning as everyone is going about their daily lives (Matthew 24:37–39). Since nobody can possibly know at what moment that will be (Matthew 24:36), Jesus insists His followers must be constantly vigilant and prepared.

An analogy illustrates this point. One can compare Christ’s return to a robber who breaks into houses (2 Peter 3:10). The thief’s advantage is that he’s never expected at a specific moment. If the homeowner knew exactly when the criminal would come, he could simply wait until then to be ready. Since the homeowner cannot know the time, he must stay awake at all times of the night.

The point is not that followers of Christ must literally avoid sleep out of fear of His return. The comparison is merely for the sake of that narrow point: they need to be ready because the exact moment in question will not be known. All people should live in a state of constant preparedness for the return of the judge. Even if Christ’s return is many years away, it’s common to meet an unexpected end to earthly life (James 4:13–14).

Those who read or hear Jesus’ words should not delay in trusting Him for their salvation from sin (John 3:16–18; 2 Peter 3:3–7). Those who have already trusted Him should not carelessly lapse into sinful living as if the judge will not return at any moment.

Verse 44 Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.

Jesus is the Son of Man, a title from Old Testament prophecy (Daniel 7:13) which Christ often applies to Himself (Matthew 9:6; 16:27; 20:18). As He teaches His disciples in this moment, He is sitting on the Mount of Olives (Matthew 24:3) with a clear view of the Jewish temple. At the time He speaks, none of the things He has described in this passage have yet come to pass. He has yet to be arrested, tried, crucified, or resurrected. He has not yet returned to heaven. He is still very much with these men He is training.

However, He is warning them with great urgency. A season is coming when He will be gone (John 16:4–5) and the world will be waiting for His return as King and the Judge (Hebrews 9:28). He has been clear that nobody will know when that moment is coming (Matthew 24:36). Nobody can know. The only way to be ready for His return is a constant state of preparedness (Matthew 24:43). Jesus’ will for His people is to live each day as if He might appear at any moment.

The parable in the following verses describes some of what faithful, expectant living should look like.

Verse 45 “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time?

What does it mean for a follower of Jesus to live in readiness for His return (Matthew 24:36, 42)? Here, Jesus begins a brief parable to explain the idea. He describes a common scenario in the middle east during this era. The owners of large estates frequently had more than one home, and they would only be at a particular property on occasion. In such cases, a servant or slave would be appointed as manager over the other servants and the household. The manager’s job was not only to keep the household functioning well, but to care for the other servants and keep them fed.

Jesus begins by asking what the owner of the estate should expect from this servant. The parallel made here is to the believer’s readiness for the return of Christ.

Verse 46 Blessed is that servant whom his master will find so doing when he comes.

Jesus is presenting a brief parable to illustrate what it looks like to live in readiness for His return. He has described the owner of a large household who leaves a servant in charge of running things, including making sure that all the other servants are fed at the proper time (Matthew 24:45).

The question raised in the prior verse is about what the master of the house should expect from a good servant. The expected outcome, for the master, is to arrive unexpectedly only to find the servant doing his work well. Jesus says that servant will be “blessed.” The following verses make clear that this blessing will take the form of increased responsibilities and rewards (Matthew 24:47).

Verse 47 Truly, I say to you, he will set him over all his possessions.

A follower of Jesus is expected to live in constant readiness (Matthew 24:42) for His return as Judge and King (Hebrews 9:28)? Jesus is illustrating this with a parable about the owner of a household who leaves a servant in charge of running the place while he is gone. The servant’s responsibilities include caring for the other servants (Matthew 24:45–46). A servant who wants to be seen as faithful should be found doing his assigned work when the master returns. This servant will be blessed.

Now Jesus adds that this blessing includes being given more responsibility (Matthew 25:20–21). Finding his servant “wise and faithful,” the master will put him in charge of everything he owns. Being trusted in this way is the highest honor a servant can receive from his master. This is a theme Jesus will explore in more detail in an upcoming parable (Matthew 25:14–15)

Living in readiness for the return of Christ means, in part, faithfully carrying out the work He has given us to do in His absence. This may include caring for other people, as well as accepting responsibility for representing Jesus well in all we do (Matthew 5:13–16). Jesus shows that blessings will follow for those who live in this way (Matthew 16:33).

The following verses illustrate what is in store for the servant who does the opposite: living wickedly as if the master’s return is so delayed as to be without consequence (2 Peter 3:3–7).

Verse 48 But if that wicked servant says to himself, ‘My master is delayed,’

Jesus is using a parable to show the difference between proper readiness for His return, versus carelessly ignoring that impending moment (Matthew 24:42). He has described the master of a household who leaves a servant in charge of running things and feeding the other servants. The master returns and finds His servant doing his work exactly as he was instructed. That trusted servant is blessed with greater responsibility, and greater honor, over all the master owns (Matthew 24:45–47).

In contrast, Christ depicts a servant left in the same position who decides that his master’s return is delayed. This servant assumes that since the master has not returned by now, he must not be coming anytime soon (2 Peter 3:3–7). Is this a hint from Jesus that the time of His return may be much longer than His followers may have expected at first? Perhaps.

The following verses show that the wicked servant, thinking he has been left on his own, will respond by living as if there will be no consequences for his actions (Matthew 24:49).

Verse 49 and begins to beat his fellow servants and eats and drinks with drunkards,

In a parable, Jesus compares two servants left in positions of responsibility over their masters’ households. One servant has been loyal and responsible in fulfilling the work left for him to do, including seeing that other servants under his care are fed and taken care of. That servant is blessed by his master (Matthew 24:45–47).

The other servant in this parable is wicked. He has assumed that if his master has not returned by now, he will not be coming back any time soon (2 Peter 3:3–7). Believing this, the wicked servant abandons the job he was given to do. Instead of caring for the other servants, he uses his position of authority to beat and abuse them. Instead of exercising self-control so that he can wisely carry out his duties, he starts partying with the town drunkards. His leadership over the household is characterized by the pursuit of his own pleasure and arrogant cruelty towards others.

When the master returns, this servant will face harsh consequences (Matthew 24:50–51).

Verse 50 the master of that servant will come on a day when he does not expect him and at an hour he does not know

The point of Jesus’ parable is highlighted in this statement. He has said repeatedly He will return as Judge and King (Hebrews 9:28) at a time that nobody can know or anticipate (Matthew 24:36). Now He has used a parable to show how His followers should live, as faithful servants, in readiness for His return (Matthew 24:42). The first servant in the parable honored His master’s instructions and was rewarded (Matthew 24:45–47).

On the other hand, a wicked servant left in charge of his master’s household makes a different choice. The servant wrongfully concluded that since the master has not yet returned, he must not be coming back soon, or at all (2 Peter 3:3–7). The servant has used this illusion of no accountability to abuse the other servants under his care and to party with the town drunkards (Matthew 24:48–49).

Connecting the parable to His earlier predictions, Jesus assures His listeners that the master will return without warning and to the surprise of that servant. Then, too late, it will become clear to the servant that he has been accountable all along (Matthew 24:38–39).

Verse 51 and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth.

Jesus concludes this parable by describing what the abruptly returning master will do to the wicked servant who betrayed his trust and abused his household. Having been away some time, the master will return and find that the servant has been beating the other servants instead of caring for them and has been carousing with local troublemakers (Matthew 24:48–50).

The consequences for that servant will be severe: the master will cut him to pieces. This seems like a graphic choice, which is very much the point of Jesus’ parable. This is possibly the harshest punishment any master could execute on a slave under his control. Jesus describes no second chances or demotions at this point, only painful retribution and horror (Mark 9:47–48).

The parable ends with Jesus blending the story with the reality it is meant to represent. The Master—God—will both cut the abusive servant into pieces and put him with the hypocrites in a place of misery and suffering. This uses the common description for the place of eternal torment, also referred to as hell.

The disciples would have clearly understood who Jesus meant when He mentioned hypocrites. This English term comes from the Greek word hypocrites, literally referring to “an actor.” On stage, these are people who pretend to be what they are not. In life, they are those whose words and public actions cover their inner, private spiritual bankruptcy. In blistering terms, Jesus called the scribes and Pharisees hypocrites repeatedly and directly (Matthew 23:13, 15, 23, 25, 27, 29).

The servant of this parable has revealed that his faith was not in that master, at all. His actions prove as much (John 14:15). He represents all those who claim to belong to Jesus but in truth serve themselves (Matthew 7:21–23). Their faith in Christ is play-acting “hypocrisy” at best, and they will be sent away from Christ into torment at the time of judgment.

Context Summary
Matthew 24:36–51 contains an explicit warning which has frequently been ignored by false teachers. Nobody will know the precise time of His return to earth. Only God the Father knows when it will happen. Everyone will be caught by surprise at the sudden appearance of those signs, just as the people swept away in Noah’s flood. Jesus’ followers must live in constant readiness for His return. He uses a parable to illustrate this, describing the choices of two servants while their master was away. One was faithful and wise, the other wicked. When the master returned, the faithful one was rewarded, and the wicked one was cut into pieces.

Chapter Summary
Jesus makes a dire prediction about the destruction of the temple. Immediately after this, while seated on the Mount of Olives, Jesus responds to a question from the disciples. They ask when judgment will come and what signs will signal His return. Christ describes a season of unimaginable world turmoil and persecution. He points to a specific moment of defilement of the temple, at which point people should run for their lives. Jesus speaks of world-threatening tribulation which will be cut short right before He returns as King and Judge. Since nobody can possibly know when He will return, His followers must live in readiness.