top of page
Search

The Mount Olivet Discourse

Writer's picture: Dr. Michael L. SmithDr. Michael L. Smith

Updated: 7 days ago



The Mount Olivet Discourse is the last major discourse Jesus had with his disciples. It was also his most prophetic and apocalyptic as he described events that would take place in Jerusalem and the end of the world. Before we review the discourse recorded in the Gospel of Matthew, we must first review the events documented in the previous chapters. After Christ entered Jerusalem riding on a donkey, he cleared the money changers out of the temple [Matthew 21:12-17], cursed the fig tree [Matthew 21:18-19], and pronounced judgment on the religious leaders [Matthew 21:33-23:39]. Jesus’ condemnation of Israel was due to their rejection of him [Matthew 21:33-46, 22:1-14, 23:1-39]. [1]

Jesus' discourse with his disciples was in response to them pointing out the splendor and beauty of the temple buildings. To their dismay, Christ prophesied their impending destruction: "Do you see all these buildings? I tell you the truth, they will be completely demolished. Not one stone will be left on top of another" [Matthew 24:1-2 NLT]. That statement prompted his disciples to ask the following questions: "Tell us, when will all this happen? What will sign your return and the end of the world?" [Matthew 24:3 NLT]. Jesus answered his disciples' questions by giving them a series of signs they would see during their lifetime [Matthew 24:4-28] and distinguished them from the signs that will be seen by people living in the last days [Matthew 24:29-30]. 


The first sign Jesus gave his disciples was the rise of false prophets coming in his name, and deceiving people: "Take heed that no man deceive you. For many shall come in my name, saying I am the Christ; and shall deceive many" [Matthew 24:4-5 KJV]. These false prophets will come in Jesus’ name, declaring Jesus is the Christ, and use signs and wonders to deceive people [Matthew 24:5,11]. 

It seems illogical for false prophets to deceive people if they come in Jesus' name and declare that Jesus is the Christ, but the deception will be in distorting the words of Christ and claiming the false gospel they preach is the word of God. This is exactly what Satan did in the garden. Satan didn't deny God; he distorted the word of God and made it appealing to the flesh "You will not surely die.....you will be like God" [Genesis 3:4-5]. Distorting the word of God is a tactic of Satan and the common thread that binds false prophets.


There are several examples recorded in the Old Testament of false prophets who prophesied lies in the name of the Lord, and God brought judgment upon them and on the people who believed them: “The prophets are prophesying lies in my name. I did not send them, nor did I command them or speak to them. They are prophesying to you a lying vision, worthless divination, and the deceit of their own minds. Therefore, thus says the Lord concerning the prophets who prophesy in my name although I did not send them, who say, ‘Sword and famine shall not come upon this land:" By sword and famine, those prophets shall be consumed. And the people to whom they prophesy shall be cast out in the streets of Jerusalem, victims of famine and sword, with none to bury them—their wives, their sons, and their daughters. For I will pour out their evil upon them" [Jeremiah 14:13-16]. 


Like Satan, false prophets twist scripture and preach messages that appeal to the flesh, but God told Jeremiah to tell the people: "Do not listen to the words of the prophets who prophesy to you, filling you with vain hopes, not from the mouth of the Lord. They say continually to those who despise the word of the Lord, "It shall be well with you" and to everyone who stubbornly follows his own heart, they say, "No disaster shall come upon you" [Jeremiah 23:16-17]. A common trait of false prophets is to tell people who disregard the word of God, "It shall be well with you" instead of telling people they will be judged for their sins if they don't repent.


The New Testament confirms that false prophets would come and preach "another gospel" [2 Corinthians 11:4]. Paul warned Timothy about false prophets and instructed the church to stay away from "men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. From such withdraw yourself" [1 Timothy 6:5 NKJV]. They appear as apostles of Christ: but "are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light. So it is no surprise if his ministers also disguise themselves as servants of righteousness" [2 Corinthians 11:13-15 ESV].


After Jesus warned his disciples about false prophets, he told them they would “hear of wars and rumors of wars,” which indicates they would “hear” these things in their lifetime. In addition, in Matthew 24:6, Jesus states that “the end is not yet” and the rise of false prophets, news about wars, and rumors of wars should not be viewed as signs of a culminating event but “the beginning of sorrows" [Matthew 24:8]. Christ's reference to the disciples being "hated by all nations" [Matthew 24:9] and the preaching of the gospel "In the whole world for a witness to all the nations" [Matthew 24;14] are reminders of the extended period between his first and second advents.


Preterists believe Matthew 24:29-31 describe the destruction of the Jewish temple and Jerusalem by the Roman army in AD 70 and concludes with Christ coming in judgment. [2] This view neglects to acknowledge the time indicators used by Jesus that differentiate the events of AD 70 when he told his disciples "when you see" [Matthew 24:15, 33] from the events he said "they" will see in the future when he returns [Matthew 24:30].


This research paper views the discourse as describing the entire period between Christ's first and second coming. "Some portions of the discourse deal with the fall of Jerusalem in AD 70, and some portions deal with Christ's second coming at the end of the age. This view has always been the approach taken by the vast majority of conservative Christian scholars." [3] The early church also held this view as it is recorded in the Didache 16 (c. 70-110). [4]


Jesus reveals the eschatological significance of the events that will happen and precede his second coming. Notice he answered his disciples' questions in reverse order going last to first.

In verses 4-14, Jesus answered their last question. We can connect verse 14 to the third question with Christ's words: "Then shall the end come." Essentially the end will not come until "many false prophets" rise and deceive "many" by preaching a false gospel accompanied with signs and wonders, but God will protect his elect [Matthew 24:24] and have faithful witnesses who will preach the true gospel "In all the world."


The Apostle Paul also said many in the church would be deceived by false prophets and abandon their faith. The great apostasy (falling away) is a sign the church living in the last days would see to know Christ's second coming was near. "Now in regard to the coming of our Lord Jesus Christ and our gathering together to meet him, we ask you, brothers and sisters, not to be quickly unsettled or alarmed either by a [so-called prophetic revelation of a] spirit or a message or a letter [alleged to be] from us to the effect that the day of the Lord has already come. Let no one in any way deceive or entrap you, for that day will not come unless the apostasy comes first [that is the great rebellion, the abandonment of the faith by professed Christians"  [2 Thessalonians 2:3 AMP]. 


Paul said before Christ returns, many in the church (the temple of God) would be led astray by false prophets performing "signs and lying wonders" because "they would not receive the love of truth" [2 Thessalonians 2:9], but true believers will not be deceived, neither will they believe or follow false prophets. They know Jesus and "a stranger they will not follow [John 10:1-5]. They are eternally secured in Christ [John 10:27-29]. Sadly, some people in the church pretend to be faithful, but in their hearts, they do not love the truth. Therefore, they are eager to follow someone who appeals to their sinful fleshly desires while they simultaneously maintain an outward connection with the church. Some use the church to network and conduct business transactions while others use the church to gain a social advantage believing their outward identification as Christians will make them a partaker of his grace but God knows in their heart they love the false gospel for it justifies the desires of their heart [Jeremiah 5:30-31]. Therefore, God will send them a "strong delusion" (Greek error in doctrine) "so that they would believe the lie" [2 Thessalonians 2:11-12]. The Bible records several examples of God using false prophets as a sign of judgment to his people [1 Kings 22:19- 23; 2 Thessalonians 2:11-12]. 


The Abomination of Desolation  


Matthew 24:15-20 describes the events that occurred when Titus desecrated the temple. The passage starts with Jesus giving his disciples a sign to warn them about the impending destruction of the temple and then summarizes the whole interadventual period, "It cannot be a continuation because Matthew 24:14 brought us up to the end. It must be, to some extent, recapitulation." [3] Luke's version is centered around Jerusalem. However, Christ’s statement, "and Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles are fulfilled" [Luke 21:24], also encompasses the whole interadventual period until Christ’s return. All the signs Christ said his disciples would see appeared before the destruction of Jerusalem in 70 AD, and they saw them, “when you shall see all these things” [Matthew 24:33].


When Christ gave his disciples a sign and said, When you see the abomination of desolation spoken by Daniel the prophet, standing in the holy place," he was referencing the defilement of the altar by Antiochus Epiphanes and prophesying about a future event that occurred when the Roman army led by Titus, desecrated the temple in Jerusalem. [Matthew 24:15; Daniel 8:13, 11:31, 12:11]. [4]


Matthew 24:15 does not have a future fulfillment by the "Anti-Christ" as Hoekema states.[5] Scofield, Darby and LaHaye also interpret the Paul’s prophesy regarding the man of sin as the Anti-Christ, an evil world leader who they claim will be the personification of Satan but if we examine the scriptures we will see who "the man of sin" actually is: Let no man deceive you by any means: for that day will not come except there comes a falling away first, and the man of sin be revealed, the son of perdition; who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, showing himself that he is God” [2 Thessalonians 2:3-4].


Paul prophesied that a time would come when the church would fall away, and man would exalt himself in the temple of God.  The Greek word Paul used to describe the man of sin is Anthropos, a generic name for mankind. Greek scholar Spiros Zodhiates states: “It is used in the NT as a name of the species without respect to sex [Matthew 5:13, 16; 6:1]; a man as distinguished from a woman [Matthew 19:3, 5, 10]; every man, everyone, anyone" [1 Corinthians 4:1; 11:28; Galatians 3:12]. [6]


The temple Paul referenced is the church, the body of Christ. Hoekema, Scofield, and LaHaye claim the Apostle is referring to a temple the Jews will rebuild in Jerusalem in the last days and reference Ezekiel’s vision (Ezekiel 40 through 48). Yet Paul always referred to the church, as the temple of God [1 Corinthians 3:16 and 2 Corinthians 6:16] and never referred to the temple of God as a physical building. Stephen also declared: “The Most High does not dwell in temples made with hands” [Acts 7:48].


The Apostle Paul’s prophesy about the exaltation of man in the temple of God was fulfilled before the end of the first century [3 John 1:9] and man is still being exalted in the church today. He is not a personified world ruler many call the Anti-Christ. The man of sin is any individual who exercises lordship and receives worship in the temple of God by deceiving people with signs and lying wonders [2 Thessalonians 2:9].


 When Christ gave his disciples a warning and told them, “When you see the abomination of desolation spoken of by Daniel the prophet," he was signifying an event that would happen in their lifetime, not a last-day personification of Satan referred to as the Antichrist. Bible scholar Kenneth Gentry conveys what should be undeniable, "Surely Jesus does not denounce the first-century temple in which He is standing [24:1] by declaring it 'desolate' [23:38], prophesying its total destruction (24:2), then answering the question 'when shall these things be?' [v.3], and warning about the temple's 'abomination of desolation' [v.15] only to speak about the destruction of a totally different temple some two thousand years (or more) later!" [7]


The Eschatological Significance of the Temple Destruction


The Roman army invasion of Jerusalem and the destruction of the Jewish temple was a clear sign to the children of Israel that the Old Testament law and sacrificial system of worship were abolished. "The destruction of Jerusalem and the temple led to the formal separation of Judaism and Christianity. After the formal separation from Judaism, "Jewish Christians were no longer perceived by the Roman government as under the umbrella of Judaism and, therefore, faced the cruel dilemma of either forsaking Christ (if they were to be readmitted into the synagogues) or worshiping Caesar." [8] The fulfillment of Christ’s prophecy about the destruction of the temple also validated the words of Christ and the words of his Apostles written in the Epistles, which helped establish the church as God's chosen people to proclaim the Gospel. 


The Admonition to Flee Judea


Jesus’ admonition to flee to the mountains” is directly linked to the revolt in Judea from 66-70 A.D., not something that will happen in the last days under Antichrist rule, as some suggest. “If it refers to the end of the world, what difference does it make whether that end is to come in the winter or in the summer?' Unless these verses have reference to the destruction of Jerusalem and the temple, Christ has not truly replied to the inquiry from His disciples which provoked the discourse." [9] 


The Great Tribulation


In Matthew 24:21-22 Jesus spoke about the great tribulation that would come upon the nation of Israel for rejecting their Messiah [Matthew 24:21; 23:38]. Dispensationalists such as Darby, Larkin, Scofield, and LaHaye believe most of the signs and great tribulation will occur following the rapture of the church in the last days before Christ’s second coming, but Jesus said his disciples would "see" the majority of the signs take place in their lifetime. Referring to the events surrounding the destruction of the temple and the great tribulation, Jesus said: When you see the abomination of desolation....flee to the mountains....then shall be great tribulation [Matthew 24:15-16; 21] which most scholars agree was referring to the invasion by Rome that occurred in 70 A.D. 


Luke's gospel includes Jesus saying: "When you see Jerusalem" [Luke 21:20]. Matthew adds: "There will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be" [Matthew 24:21]. Luke provides further background and states: These are days of vengeance" connecting Hosea indictment against Israel for rejecting God with Jesus judgment of Jerusalem [Luke 21:22; Hosea 9:7; Matthew 23:37-38]. Luke reinforced that the destruction of Jerusalem was due to their rejection of Christ. "There have been greater numbers of deaths but never so high a percentage of a great city's population so thoroughly and painfully exterminated and enslaved as during the fall of Jerusalem." [10] Considering scholarly consensus that Christ’s forewarning of "great tribulation" had already occurred, Christians should not expect an additional great tribulation with modern militaries encompassing Jerusalem, the Antichrist placing an "abomination of desolation" on the altar of a rebuilt temple, or Jews fleeing into the mountains. There is no biblical evidence that such an event would occur again in the last days.  

The Rise of False Messiahs and False Prophets


In Matthew 24:23-26 the Lord prophesied, "False Christs and false prophets would rise and show great signs and wonders." The Book of Acts records that false messiahs and false prophets began to rise during the apostolic age. When the Sanhedrin Council questioned the apostles, A Pharisee named Gamaliel, a doctor of the law, mentioned a false messiah named Theudas who "rose up claiming to be somebody; and a number of men about four hundred, joined him" [Acts 5:36]. Josephus, in his historical work, Antiquities, records around 45 AD, Theudas influenced “the majority of the masses to take up their possessions and to follow him to the Jordan River.” [11 Josephus]. Theudas claimed that the Jordan River would part for them at his command. Of course, it didn't, and "He was killed, and all who obeyed him" [Acts 5:36]. 


Other false messiahs led revolts against Rome from around 66 AD through the second century. Most notable is Ben-Kosiba, a Jewish general who revolted against Rome in 115-132 AD and was initially successful in his military conquest. Ben-Kosiba was very popular in Israel and had thousands of Jewish followers. The Jews desperately wanted to be free from Roman occupation, and their zeal for freedom heightened their messianic expectations. As a result, Akiva Ben-Joseph, a Jewish Rabbi foolishly declared him to be "Bar Kokhba" which means "son of a star," a title recorded in Numbers 24:17 referencing the Messiah. When Rabbi Akiva applied the messianic scripture and prophecy to Shimon Ben-Kosiba, he was labeled a false prophet, and Kosiba a false messiah [12 Bar Kokhba PG. 23]. There are other false messiahs and false prophets that have appeared "claiming to be somebody" since Jesus prophesied of their coming until the present day. "All of these things are characteristic of the entire period between Christ's two advents" [12] pg 131 and not confined to the apostolic age as preterists believe. "For the most part, preterists see that many of the prophecies of Revelation (chapters 4-19) and the first portion of the Olivet discourse [Mt 24:2-35] were fulfilled during the period AD 30 to AD 70" [13 pg.3 Orr] 


There are various views that pertain to the "signs and wonders" these false prophets would "show." Wilkins states: "The signs and miracles they perform are indications of supernatural activity, but believers must be careful not to be deceived into thinking that God stands behind them." [14] Yet, that is exactly what many in the charismatic movement believe. Like the church at Corinth, their obsession with speaking in tongues has caused much confusion in the church today. According to the Apostle Paul "tongues are a sign, not for believers but for unbelievers" [1 Corinthians 14:22]. In addition, the people being "slain in the spirit" have infiltrated charismatic churches and as a result, deceived many. Notice how closely the false gospel will resemble the true gospel, "If it were possible, they shall deceive the very elect" [Matthew 24:24].  

The Second Coming of the Messiah


In contrast to the signs of the false Christ and false prophets, Jesus begins describing signs that will precede his second coming. "Although the emphasis in Matthew 24:27 is on the sudden and unmistakable nature of the parousia, the reference to lightning probably also conveys the idea of judgment since that is how the word is consistently used both in the OT and NT. The use of brq [Hebrew for lightning] in the OT relates to the theophanic [manifestation of God to people] presence of Yahweh, usually in the context of divine judgment, retribution, or warfare." [17 Menn]


Christ's reference to vultures [or eagles] in Matthew 24:28, also implies the judgment that will take place when Christ returns: "This proverb, rather more enigmatic than others in the Gospels, occurs also in Luke 17:37b, where it is spoken in response to the question "Where, Lord?" apparently concerning the location either of the one "taken" or the one "left." The imagery of flesh-eating birds is found elsewhere in the OT [Job 39:27-30; Habakkuk 1:8; and NT Revelation 19:17-21]. The most natural application of the imagery is to judgment." [17] 


In Matthew 24:29-31 Jesus said "Immediately after the tribulation of those days" connecting this verse with the "great tribulation" he mentioned in [Matthew 24:21] which refers to the destruction of Jerusalem and the Jewish temple. Luke's account of this passage adds: "Jerusalem will be trodden down by the Gentiles until the times of the Gentiles are fulfilled" which confirms the Ashkenazi Jews currently dwelling in Jerusalem are not descendants of Shem but are Gentiles according to scripture, and descend from the lineage of Japheth [Genesis 10:1-5]. The Lord will judge them for their lies [Ezekiel 38-39; Revelation 3:9]. 


Jesus concludes verse 29 using Old Testament signs and language to describe a major change of socio-political events."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." This language is a reference to [Genesis 1:14-18]. "Jesus words should bring us back to creation week where the sun, moon and stars' "the powers of heaven," are spoken of as 'signs" [1:14] that "rule" or "govern" [1:16-17] the world. The heavenly lights rule the day and the night, thus their function in nature becomes symbols for kings and political powers. In Genesis 37:9, Joseph had a dream that "the sun, moon, and eleven stars were bowing down to him," which represented his parents and his brothers bowing down to him [Genesis 37:10]. As he was the youngest, and his parents and brothers ruled over him, his dream would come to fruition, and he would rule over them." [18]


In Judges 5:19-20, Hebrew parallelism employed in these two passages first tells us "the kings of Canaan fought at Tanach by the Waters of Megiddo," and then we see this depicted in verse 20 as "The stars fought from the heavens; the stars fought with Sisera. Milton notes, while there is not wanting evidence that the destruction of Jerusalem was accompanied by many awesome inspiring portents [foreshadows], signs, and supernatural agencies cooperating with the armies of men, the imagery indicates that God is moving in judgment against his enemies, bringing earthly authorities and rulers down, a social-political collapse, portrayed as a cosmic catastrophe. Such language, as Calvin observes, is "the modes of expression which were common among the prophets." It is "part and parcel of the genius of prophetic language." Wright affirms, noting it "is simply the way regular Jewish imagery, is used to bring out their full significance." [18]


Jonathan Menn provides further evidence and adds: "The OT prophets frequently described political crises and regime changes metaphorically as cosmic upheavals or the overthrowing of creation itself. When Jesus refers to "the sun being darkened, the moon not giving its light, and the stars falling" in Matthew 24:29; Mark 13:24-25; Luke 21:25-26, he is quoting from or alluding to several OT passages that use similar language for political events: Isaiah 13:10, 13 (the Medes' defeat of Babylon); Ezekiel 32:7-8 (Babylon's defeat of Egypt); Amos 5:20; 8:9 (Israel's defeat by Assyria); Joel 2:10 (a great locust plague); Zephaniah 1:15 (Babylon's destruction of Jerusalem); Psalms 18:7-15 (David's deliverance from Saul); Haggai 2:6-7, 21-22 (encouragement to Zerubbabel to rebuild the temple). [13] 

"Jesus is using the figurative language which the prophets often employed to signify that his return will be the last and greatest "regime change" and manifestation of God." [14]

In verse 30 Jesus answered their second question using the word "sign" to connect it to the disciples' second question. Christ described his second coming, by blending deep Old Testament passages that referenced the coming Messiah. He used several Messianic passages, Isaiah states, "The Lord is about to come out of His place to punish the inhabitants of the earth" [Isaiah 26:21] and references the resurrection, you're dead men shall live [Isaiah 26:19]. Along with the events preceeding the resurrection, So, it shall be in that day: The great trumpet will be blown” and assemble the outcast and shall worship the Lord in the holy mount at Jerusalem” [Isaiah 27:13]. Commenting on this passage, Glasson states: "If we put together the various items, the picture that emerges is that the Lord will descend from heaven with the sound of a trumpet; he will be accompanied by hosts of angels; his people will be gathered; there will be resurrection and judgment. Anyone familiar with the New Testament will immediately recognize that this is precisely the picture presented in its pages of the parousia of the Lord Jesus." [11]

In addition, it should be noted that Christ used a different pronoun in Matthew 24:30 ["they"] instead of ["you"] which he used in Matthew 24:33 to refer to his disciples that were present, and in doing so made a clear distinction between believers living in the first century and those living in the last days who will witness his return. 

The Eschatological Significance of the Fig Tree


In verses 32-35, Jesus answered their first question about "when shall these things be" by telling them to "learn a parable of the fig tree. Israel is always depicted as a fig tree throughout scripture [Joel 1:7; Jeremiah 24:1-10; Luke 13:6-9]. "When its branches bud and its leaves begin to sprout you know summer is near." This is a time reference "When you shall see all these things, know that he is near, even at the door" [Matthew 24:32].


Notice, in the Parable of the Fig Tree, Jesus made no mention of fruit on the tree just leaves. Israel was operating under the works based on Old Covenant Law and rejected the New Covenant gospel of grace. Christ used the Parable of the Fig Tree to illustrate this point. Just as the fig leaves in Genesis 3:7 represent man's attempt to cover his sin, so too did the sacrificial system of the Old Covenant [Hebrews 10:4]. 


The essence of these verses is to show that even though Israel was blessed by God, their blessings were only seen outwardly. The branch "puts forth leaves” but there was no fruit. There was no inner change or repentance. Israel had no real desire to turn from her sin or submit to the gospel of grace. They had a "form of godliness" but it was not the work of the Holy Spirit, because they "denied the power thereof" [2 Timothy 3:5]. Therefore, judgment was soon to follow [Matthew 24:33-35]. The warning of these verses is that every person must be ready for Christ's return. They must be sure they are saved because when he returns it will be too late to seek his mercy.

Jesus provides insight about the fig tree in the Gospel of Luke: “He also spoke this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit on it and found none. Then he said to the keeper of his vineyard, Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground? But he answered and said to him, Sir, let it alone this year also until I dig around it and fertilize it. And if it bears fruit, well. But if not, after that you can cut it down” [Luke 13:6-9].


The Fig Tree is a picture of Israel: “He has laid My vine and ruined My fig tree; He has stripped it bare and thrown it away; Its branches are made white” [Joel 1:7]. Israel was under God’s judgment because of its rebellion against God, and so God speaks of Israel as a fig tree that has been stripped. Removing the bark from a tree will certainly kill the tree. So, a stripped tree signifies that the nation of Israel was under God’s judgment. Likewise, in Jeremiah 24:1-10, God presents Israel using the figure of a fig tree and speaks of the nation of Israel’s obedience to God. Those obedient to God are likened to good figs, whereas those who are disobedient to God are likened to very bad figs. Figs are the fruit of a fig tree. Therefore, God is likening Israel to a fig tree that produces either bad or good fruit.


Jesus made a statement in the Parable of the Fig Tree, that differentiates events that will occur in his disciples' lifetime (the invasion of Jerusalem and the destruction of the temple) from his Parousia (second coming). "Once we understand “this generation” [Matthew 24:34] to be first-century believers, it solves the problem of how the disciples were expected to be able to know when the time was near...even 'right at the door' but not able to know when Jesus would return as a thief in the night” [12] 


This also reinforces the idea that the Mount Olivet Discourse refers to the complete age between Jesus’ first and second advents. While certain aspects of the discourse describe the destruction of Jerusalem, others relate to Jesus’ second coming that will occur at the end of time. This view is supported by most conservative Bible scholars. While there are dissimilarities among them how the various aspects of the discourse sync with each other, this view is clearly what Christ is teaching in this passage. 


The Mount Olivet Discourse records several parables in chapters 25 and 26. Collectively, they reveal believers living in the last days won’t know when Christ will return. Furthermore, the parables are more concerned with what the disciples should be doing while they wait for Christ to return, not if they know when he will return. "The premium of discipleship is placed not on predicting the future but on faithfulness in the present, especially in trials, adversity, and suffering." [13]  Christ said believers in the last days would not know "that day and hour" (Matthew 24:36). His statement insinuates the phrase “that day and hour” is referencing the totality of his second coming, but not the exact time in which it will occur. In addition, only prideful individuals think they can know or predict when Jesus will return. Think about it: if neither Christ nor his angels knew the exact time or date, how can mere men?

 


[1] Jonathan Menn, Biblical Eschatology (Eugene: OR: Resource Publications, 2018), 112.

[2] Ibid. 110

[3] Ibid. 111

[4] John Murray, "The Interadventual Period and the Advent: Matthew 24 and 25." In 

Collected Works, vol. 2, 387-400. (Edinburgh: Banner of Truth, 1977), 388. 

[4] Eckhard Schnabel, 40 Questions About the End Times. (Grand Rapids, MI: Kregel,

2011), 157.

[5] Anthony Hoekema, The Bible and the Future (Grand Rapids, MI: Edermans, 1979), 156.

[6] Spiros Zodhiates, The Complete Word Study New Testament: Bringing the Original Text

to Life (Chattanooga, TN: AMG Publishers, 1992), 887.

[7] Jonathan Menn, Biblical Eschatology (Eugene: OR: Resource Publications, 2018), 124.

[8] Ford, Desmond. The Abomination of Desolation in Biblical Eschatology (Washington,

DC: University Press of America, 1979 65-66.

[9] Ibid.

[10] D. A. Carson, Matthew the Expositor's Bible Commentary (Grand Rapids, MI:

Zondervan, 1984), 599.

[11] T. Francis Glasson, "Theophany and Parousia," New Testament Studies 1988; 34 (2):

259-70.

[12] B.J Oropeza, 99 Reasons Why No One Knows When Christ Will Return (Downers

Grove, IL: InterVarsity, 1994) 93.

[17] Michael J. Wilkins, The NIV Application Commentary: Matthew (Grand Rapids, MI: Zondervan, 2004), 781.


[18] Brian J.Orr, The Olivet Discourse (Troutdale, OR: Kingdom Press, 2024), 76-77).


 



128 views0 comments

Recent Posts

See All

Hidden Ones

Comments


bottom of page