Matthew 24
24
1 And Jesus departed from the temple and went away. And his disciples approached him, so as to show him the buildings of the temple.
2 But he said to them in response: "Do you see all these things? Amen I say to you, there shall not remain here stone upon stone, which is not torn down."
3 Then, when he was seated at the Mount of Olives, the disciples drew near to him privately, saying: "Tell us, when will these things be? And what will be the sign of your advent and of the consummation of the age?"
4 And answering, Jesus said to them: "Pay attention, lest someone lead you astray.
5 For many will come in my name saying, 'I am the Christ.' And they will lead many astray.
6 For you will hear of battles and rumors of battles. Take care not to be disturbed. For these things must be, but the end is not so soon.
7 For nation will rise against nation, and kingdom against kingdom. And there will be pestilences, and famines, and earthquakes in places.
8 But all these things are just the beginning of the sorrows.
9 Then they will hand you over to tribulation, and they will kill you. And you will be hated by all nations for the sake of my name.
10 And then many will be led into sin, and will betray one another, and will have hatred for one another.
11 And many false prophets will arise, and they will lead many astray.
12 And because iniquity has abounded, the charity of many will grow cold.
13 But whoever will have persevered until the end, the same shall be saved.
14 And this Gospel of the kingdom shall be preached throughout the entire world, as a testimony to all nations. And then the consummation will occur.
15 Therefore, when you will have seen the abomination of desolation, which was spoken of by the prophet Daniel, standing in the holy place, may he who reads understand,
16 then those who are in Judea, let them flee to the mountains.
17 And whoever is on the roof, let him not descend to take anything from his house.
18 And whoever is in the field, let him not turn back to take his tunic.
19 So then, woe to those who are pregnant or nursing in those days.
20 But pray that your flight may not be in winter, or on the Sabbath.
21 For then there will be a great tribulation, such as has not been from the beginning of the world until the present, and such as will not be.
22 And unless those days had been shortened, no flesh would be saved. But for the sake of the elect, those days shall be shortened.
23 Then if anyone will have said to you, 'Behold, here is the Christ,' or 'he is there,' do not be willing to believe it.
24 For there will arise false Christs and false prophets. And they will produce great signs and wonders, so much so as to lead into error even the elect (if this could be).
25 Behold, I have warned you beforehand.
26 Therefore, if they will have said to you, 'Behold, he is in the desert,' do not choose to go out, or, 'Behold, he is in the inner rooms,' do not be willing to believe it.
27 For just as lightning goes out from the east, and appears even in the west, so shall it be also at the advent of the Son of man.
28 Wherever the body shall be, there also will the eagles be gathered together.
29 And 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.
30 And then the sign of the Son of man shall appear in heaven. And then all tribes of the earth shall mourn. And they shall see the Son of man coming on the clouds of heaven, with great power and majesty.
31 And he shall send out his Angels with a trumpet and a great voice. And they shall gather together his elect from the four winds, from the heights of the heavens, even to their furthest limits.
32 So, from the fig tree learn a parable. When its branch has now become tender and the leaves have sprung forth, you know that summer is near.
33 So also, when you will have seen all these things, know that it is near, even at the threshold.
34 Amen I say to you, that this lineage shall not pass away, until all these things have been done.
35 Heaven and earth shall pass away, but my words shall not pass away.
36 But concerning that day and hour, no one knows, not even the Angels of the heavens, but only the Father.
37 And just as in the days of Noah, so also will be the advent of the Son of man.
38 For it will be just as it was in the days before the flood: eating and drinking, marrying and being given in marriage, even until that day when Noah entered into the ark.
39 And they did not realize it, until the flood came and took them all away. So also will the advent of the Son of man be.
40 Then two men will be in a field: one will be taken up, and one will be left behind.
41 Two women will be grinding at a millstone: one will be taken up, and one will be left behind.
42 Therefore, be vigilant. For you do not know at what hour your Lord will return.
43 But know this: if only the father of the family knew at what hour the thief would arrive, he would certainly keep vigil and not permit his house to be broken into.
44 For this reason, you also must be prepared, for you do not know at what hour the Son of man will return.
45 Consider this: who is a faithful and prudent servant, who has been appointed by his lord over his family, to give them their portion in due time?
46 Blessed is that servant, if, when his lord has arrived, he shall find him doing so.
47 Amen I say to you, he shall appoint him over all of his goods.
48 But if that evil servant has said in his heart, 'My lord has been delayed in returning,'
49 and so, he begins to strike his fellow servants, and he eats and drinks with the inebriated:
50 then the lord of that servant will arrive on a day that he does not expect, and at an hour that he does not know.
51 And he shall separate him, and he shall place his portion with the hypocrites, where there shall be weeping and gnashing of teeth."
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Matthew 24: CPDV
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Matthew 24
24
The Destruction of the Temple Foretold. 1#24:1–25:46] The discourse of the fifth book, the last of the five around which the gospel is structured. It is called the “eschatological” discourse since it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father (Mt 24:36). The discourse may be divided into two parts, Mt 24:1–44 and Mt 24:45–25:46. In the first, Matthew follows his Marcan source (Mk 13:1–37) closely. The second is drawn from Q and from the evangelist’s own traditional material. Both parts show Matthew’s editing of his sources by deletions, additions, and modifications. The vigilant waiting that is emphasized in the second part does not mean a cessation of ordinary activity and concentration only on what is to come, but a faithful accomplishment of duties at hand, with awareness that the end, for which the disciples must always be ready, will entail the great judgment by which the everlasting destiny of all will be determined. #Mk 13:1–37; Lk 21:5–36. Jesus left the temple area and was going away, when his disciples approached him to point out the temple buildings. 2#As in Mark, Jesus predicts the destruction of the temple. By omitting the Marcan story of the widow’s contribution (Mk 12:41–44) that immediately precedes the prediction in that gospel, Matthew has established a close connection between it and Mt 23:38, “…your house will be abandoned desolate.” He said to them in reply, “You see all these things, do you not? Amen, I say to you, there will not be left here a stone upon another stone that will not be thrown down.”
The Beginning of Calamities. 3As he was sitting on the Mount of Olives,#The Mount of Olives: see note on Mt 21:1. The disciples: cf. Mk 13:3–4 where only Peter, James, John, and Andrew put the question that is answered by the discourse. In both gospels, however, the question is put privately: the ensuing discourse is only for those who are disciples of Jesus. When will this happen…end of the age?: Matthew distinguishes carefully between the destruction of the temple (this) and the coming of Jesus that will bring the end of the age. In Mark the two events are more closely connected, a fact that may be explained by Mark’s believing that the one would immediately succeed the other. Coming: this translates the Greek word parousia, which is used in the gospels only here and in Mt 24:27, 37, 39. It designated the official visit of a ruler to a city or the manifestation of a saving deity, and it was used by Christians to refer to the final coming of Jesus in glory, a term first found in the New Testament with that meaning in 1 Thes 2:19. The end of the age: see note on Mt 13:39. the disciples approached him privately and said, “Tell us, when will this happen, and what sign will there be of your coming, and of the end of the age?” 4#This section of the discourse deals with calamities in the world (Mt 24:6–7) and in the church (Mt 24:9–12). The former must happen before the end comes (Mt 24:6), but they are only the beginning of the labor pains (Mt 24:8). (It may be noted that the Greek word translated the end in Mt 24:6 and in Mt 24:13–14 is not the same as the phrase “the end of the age” in Mt 24:3, although the meaning is the same.) The latter are sufferings of the church, both from within and without, that will last until the gospel is preached…to all nations. Then the end will come and those who have endured the sufferings with fidelity will be saved (Mt 24:13–14). Jesus said to them in reply, “See that no one deceives you. 5For many will come in my name, saying, ‘I am the Messiah,’ and they will deceive many. 6#Dn 2:28 LXX. You will hear of wars#The disturbances mentioned here are a commonplace of apocalyptic language, as is the assurance that they must happen (see Dn 2:28 LXX), for that is the plan of God. Kingdom against kingdom: see Is 19:2. and reports of wars; see that you are not alarmed, for these things must happen, but it will not yet be the end. 7#Is 19:2. Nation will rise against nation, and kingdom against kingdom; there will be famines and earthquakes from place to place. 8#The labor pains: the tribulations leading up to the end of the age are compared to the pains of a woman about to give birth. There is much attestation for rabbinic use of the phrase “the woes (or birth pains) of the Messiah” after the New Testament period, but in at least one instance it is attributed to a rabbi who lived in the late first century A.D. In this Jewish usage it meant the distress of the time preceding the coming of the Messiah; here, the labor pains precede the coming of the Son of Man in glory. All these are the beginning of the labor pains. 9#Matthew has used Mk 13:9–12 in his missionary discourse (Mt 10:17–21) and omits it here. Besides the sufferings, including death, and the hatred of all nations that the disciples will have to endure, there will be worse affliction within the church itself. This is described in Mt 24:10–12, which are peculiar to Matthew. Will be led into sin: literally, “will be scandalized,” probably meaning that they will become apostates; see Mt 13:21 where “fall away” translates the same Greek word as here. Betray: in the Greek this is the same word as the hand over of Mt 24:9. The handing over to persecution and hatred from outside will have their counterpart within the church. False prophets: these are Christians; see note on Mt 7:15–20. Evildoing: see Mt 7:23. Because of the apocalyptic nature of much of this discourse, the literal meaning of this description of the church should not be pressed too hard. However, there is reason to think that Matthew’s addition of these verses reflects in some measure the condition of his community. #10:17. Then they will hand you over to persecution, and they will kill you. You will be hated by all nations because of my name. 10And then many will be led into sin; they will betray and hate one another. 11Many false prophets will arise and deceive many; 12and because of the increase of evildoing, the love of many will grow cold. 13#10:22. But the one who perseveres to the end will be saved. 14#28:19; Rom 10:18. And this gospel of the kingdom will be preached throughout the world as a witness to all nations,#Except for the last part (and then the end will come), this verse substantially repeats Mk 13:10. The Matthean addition raises a problem since what follows in Mt 24:15–23 refers to the horrors of the First Jewish Revolt including the destruction of the temple, and Matthew, writing after that time, knew that the parousia of Jesus was still in the future. A solution may be that the evangelist saw the events of those verses as foreshadowing the cosmic disturbances that he associates with the parousia (Mt 24:29) so that the period in which the former took place could be understood as belonging to the end. and then the end will come.
The Great Tribulation.#Cf. Mk 13:14–23; Lk 17:23–24, 37. A further stage in the tribulations that will precede the coming of the Son of Man, and an answer to the question of Mt 24:3a, “when will this (the destruction of the temple) happen?” 15#Dn 9:27; 11:31; 12:11; Mk 13:14. “When you see the desolating abomination#The desolating abomination: in 167 B.C. the Syrian king Antiochus IV Epiphanes desecrated the temple by setting up in it a statue of Zeus Olympios (see 1 Mc 1:54). That event is referred to in Dn 12:11 LXX as the “desolating abomination” (NAB “horrible abomination”) and the same Greek term is used here; cf. also Dn 9:27; 11:31. Although the desecration had taken place before Daniel was written, it is presented there as a future event, and Matthew sees that “prophecy” fulfilled in the desecration of the temple by the Romans. In the holy place: the temple; more precise than Mark’s where he should not (Mk 13:14). Let the reader understand: this parenthetical remark, taken from Mk 13:14 invites the reader to realize the meaning of Daniel’s “prophecy.” spoken of through Daniel the prophet standing in the holy place (let the reader understand), 16then those in Judea must flee#The tradition that the Christians of Jerusalem fled from that city to Pella, a city of Transjordan, at the time of the First Jewish Revolt is found in Eusebius (Ecclesiastical History, 3.5.3), who attributes the flight to “a certain oracle given by revelation before the war.” The tradition is not improbable but the Matthean command, derived from its Marcan source, is vague in respect to the place of flight (to the mountains), although some scholars see it as applicable to the flight to Pella. to the mountains, 17#Haste is essential, and the journey will be particularly difficult for women who are burdened with unborn or infant children. #Lk 17:31. a person on the housetop must not go down to get things out of his house, 18a person in the field must not return to get his cloak. 19Woe to pregnant women and nursing mothers in those days. 20#On the sabbath: this addition to in winter (cf. Mk 13:18) has been understood as an indication that Matthew was addressed to a church still observing the Mosaic law of sabbath rest and the scribal limitations upon the length of journeys that might lawfully be made on that day. That interpretation conflicts with Matthew’s view on sabbath observance (cf. Mt 12:1–14). The meaning of the addition may be that those undertaking on the sabbath a journey such as the one here ordered would be offending the sensibilities of law-observant Jews and would incur their hostility. Pray that your flight not be in winter or on the sabbath, 21#For the unparalleled distress of that time, see Dn 12:1. #Dn 12:1. for at that time there will be great tribulation, such as has not been since the beginning of the world until now, nor ever will be. 22And if those days had not been shortened, no one would be saved; but for the sake of the elect they will be shortened. 23#Lk 17:23. If anyone says to you then, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it. 24False messiahs and false prophets will arise, and they will perform signs and wonders so great as to deceive, if that were possible, even the elect. 25Behold, I have told it to you beforehand. 26So if they say to you, ‘He is in the desert,’ do not go out there; if they say, ‘He is in the inner rooms,’ do not believe it.#Claims that the Messiah is to be found in some distant or secret place must be ignored. The coming of the Son of Man will be as clear as lightning is to all and as the corpse of an animal is to vultures; cf. Lk 17:24, 37. Here there is clear identification of the Son of Man and the Messiah; cf. Mt 24:23. 27#Lk 17:24, 37. For just as lightning comes from the east and is seen as far as the west, so will the coming of the Son of Man be. 28Wherever the corpse is, there the vultures will gather.
The Coming of the Son of Man. 29#The answer to the question of Mt 24:3b, “What sign will there be of your coming?” Immediately after…those days: the shortening of time between the preceding tribulation and the parousia has been explained as Matthew’s use of a supposed device of Old Testament prophecy whereby certainty that a predicted event will occur is expressed by depicting it as imminent. While it is questionable that that is an acceptable understanding of the Old Testament predictions, it may be applicable here, for Matthew knew that the parousia had not come immediately after the fall of Jerusalem, and it is unlikely that he is attributing a mistaken calculation of time to Jesus. The sun…be shaken: cf. Is 13:10, 13. #Is 13:10, 13; Ez 32:7; Am 8:9. “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 the sky,
and the powers of the heavens will be shaken.
30#Dn 7:13; Zec 12:12–14; Rev 1:7. And then the sign of the Son of Man#The sign of the Son of Man: perhaps this means the sign that is the glorious appearance of the Son of Man; cf. Mt 12:39–40 where “the sign of Jonah” is Jonah’s being in the “belly of the whale.” Tribes of the earth will mourn: peculiar to Matthew; cf. Zec 12:12–14. Coming upon the clouds…glory: cf. Dn 7:13, although there the “one like a son of man” comes to God to receive kingship; here the Son of Man comes from heaven for judgment. will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory. 31#Is 27:13; 1 Cor 15:52; 1 Thes 4:16. And he will send out his angels#Send out his angels: cf. Mt 13:41 where they are sent out to collect the wicked for punishment. Trumpet blast: cf. Is 27:13; 1 Thes 4:16. with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other.
The Lesson of the Fig Tree.#Cf. Mk 13:28–31. 32“Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. 33In the same way, when you see all these things, know that he is near, at the gates. 34Amen, I say to you, this generation#The difficulty raised by this verse cannot be satisfactorily removed by the supposition that this generation means the Jewish people throughout the course of their history, much less the entire human race. Perhaps for Matthew it means the generation to which he and his community belonged. will not pass away until all these things have taken place. 35#Is 40:8. Heaven and earth will pass away, but my words will not pass away.
The Unknown Day and Hour.#The statement of Mt 24:34 is now counterbalanced by one that declares that the exact time of the parousia is known only to the Father (Mt 24:36), and the disciples are warned to be always ready for it. This section is drawn from Mark and Q (cf. Lk 17:26–27, 34–35; 12:39–40). 36#Acts 1:7. “But of that day and hour no one knows, neither the angels of heaven, nor the Son,#Many textual witnesses omit nor the Son, which follows Mk 13:32. Since its omission can be explained by reluctance to attribute this ignorance to the Son, the reading that includes it is probably original. but the Father alone. 37#Cf. Lk 17:26–27. In the days of Noah: the Old Testament account of the flood lays no emphasis upon what is central for Matthew, i.e., the unexpected coming of the flood upon those who were unprepared for it. #Gn 6:5–7:23; Lk 17:26–27; 2 Pt 3:6. For as it was in the days of Noah, so it will be at the coming of the Son of Man. 38In [those] days before the flood, they were eating and drinking, marrying and giving in marriage, up to the day that Noah entered the ark. 39They did not know until the flood came and carried them all away. So will it be [also] at the coming of the Son of Man. 40#Cf. Lk 17:34–35. Taken…left: the former probably means taken into the kingdom; the latter, left for destruction. People in the same situation will be dealt with in opposite ways. In this context, the discrimination between them will be based on their readiness for the coming of the Son of Man. #Lk 17:34–35. Two men will be out in the field; one will be taken, and one will be left. 41Two women will be grinding at the mill; one will be taken, and one will be left. 42#Cf. Lk 12:39–40. The theme of vigilance and readiness is continued with the bold comparison of the Son of Man to a thief who comes to break into a house. #25:13; Lk 12:39–40. Therefore, stay awake! For you do not know on which day your Lord will come. 43#1 Thes 5:2. Be sure of this: if the master of the house had known the hour of night when the thief was coming, he would have stayed awake and not let his house be broken into. 44So too, you also must be prepared, for at an hour you do not expect, the Son of Man will come.
The Faithful or the Unfaithful Servant.#The second part of the discourse (see note on Mt 24:1–25:46) begins with this parable of the faithful or unfaithful servant; cf. Lk 12:41–46. It is addressed to the leaders of Matthew’s church; the servant has been put in charge of his master’s household (Mt 24:45) even though that household is composed of those who are his fellow servants (Mt 24:49). 45#Lk 12:41–46. “Who, then, is the faithful and prudent servant, whom the master has put in charge of his household to distribute to them their food at the proper time?#To distribute…proper time: readiness for the master’s return means a vigilance that is accompanied by faithful performance of the duty assigned. 46Blessed is that servant whom his master on his arrival finds doing so. 47Amen, I say to you, he will put him in charge of all his property. 48#My master…delayed: the note of delay is found also in the other parables of this section; cf. Mt 25:5, 19. But if that wicked servant says to himself, ‘My master is long delayed,’ 49and begins to beat his fellow servants, and eat and drink with drunkards, 50the servant’s master will come on an unexpected day and at an unknown hour 51#13:42; 25:30. and will punish him severely#Punish him severely: the Greek verb, found in the New Testament only here and in the Lucan parallel (Lk 12:46), means, literally, “cut in two.” With the hypocrites: see note on Mt 6:2. Matthew classes the unfaithful Christian leader with the unbelieving leaders of Judaism. Wailing and grinding of teeth: see note on Mt 8:11–12. and assign him a place with the hypocrites, where there will be wailing and grinding of teeth.
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