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Immediate Purpose of the Church in Matthew 24

The Immediate Purpose of the Church in Matthew 24

Matthew 24:14 states, "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come" [1]. This verse is part of Jesus' Olivet Discourse, where He responds to the disciples' inquiry about the sign of His coming and the end of the world (Matthew 24:3). The immediate purpose of the Church, as derived from this passage, is closely tied to the proclamation of the gospel.

The literary context of Matthew 24 is Jesus' teaching on the Mount of Olives, where He addresses the disciples' questions about the future. The chapter is part of a larger section (Matthew 24-25) that deals with eschatological themes, including the destruction of Jerusalem and the end times. The surrounding verses (Matthew 24:1-13) describe various signs and events preceding the end, such as false prophets, wars, and famines.

The historical setting of Matthew 24 is crucial for understanding its meaning. Jesus is speaking to His disciples on the Mount of Olives, shortly before His crucifixion. The audience is primarily Jewish, and the context is the expectation of the Messiah's return and the restoration of Israel [4].

A key term in Matthew 24:14 is "gospel of the kingdom" (εὐαγγέλιον τῆς βασιλείας), which refers to the message of the kingdom of God. This phrase is significant because it connects the passage to Jesus' broader teachings about the kingdom. The word "testimony" (μαρτύριον) implies that the preaching of the gospel serves as a witness to the nations.

The major exegetical decision in interpreting Matthew 24:14 revolves around the meaning of "the end" (τὸ τέλος). According to Charles Hodge, "the end" refers to the end of the world [5]. This interpretation is supported by the context, where Jesus discusses the signs preceding His second coming.

The range of interpretations for Matthew 24:14 varies among commentators. Reformed tradition, as represented by Charles Hodge, understands the verse as indicating that the gospel will be preached worldwide before the end comes [5]. This view is echoed in the Tyndale House commentary, which notes that the verse anticipates the expansive Gentile mission [4]. The Catechism of the Catholic Church also emphasizes the importance of evangelization, citing Matthew 24:14 as part of the Church's mission to proclaim the gospel to all nations [8].

In the broader context of Christian theology, Matthew 24:14 is seen as a mandate for the Church's missionary activity. According to John Calvin, the Church's duty is to preach the gospel to every creature, as commanded by Christ (Mark 16:15) [9]. This understanding is reinforced by Charles Hodge, who notes that the commission to preach the gospel is a present duty of the Church, not to be deferred until a future dispensation [7].

The Church's role in fulfilling Matthew 24:14 is closely tied to its understanding of itself as the body of Christ. The New Testament describes the Church as Christ's body, with Christ as its head (Ephesians 1:22-23, Colossians 1:24) [2, 3]. This understanding underscores the Church's responsibility to continue Christ's mission, including the proclamation of the gospel.

In tradition, Matthew 24:14 has functioned as a call to missions and evangelism. The verse has been used to motivate Christians to spread the gospel worldwide, as seen in the writings of Reformed theologians like Charles Hodge [6]. The Catechism of the Catholic Church also cites Matthew 24:14 as part of the Church's missionary mandate [8].

The significance of Matthew 24:14 lies in its emphasis on the global proclamation of the gospel as a precursor to the end. This understanding has shaped the Church's self-understanding and mission throughout history. As the Church continues to fulfill its mandate to preach the gospel to all nations, it remains faithful to Christ's command and anticipates His return.

Sources

  1. Matthew “Matthew 24:14 (NASB) — "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.”
  2. Colossians “Colossians 1:24 (KJV) — Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church:”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Church, The — Belongs to God -- 1Ti 3:15. The body of Christ -- Eph 1:23; Col 1:24. Christ, the foundation-stone of -- 1Co 3:11; Eph 2:20; 1Pe 2:4,5. Christ, the head of -- Eph 1:22; 5:23. Loved by Christ -- Song 7:10; Eph 5:25. Purchased by the blood of Christ -- Ac 20:28; Eph 5:25; Heb 9:12. Sanctified and cleansed by Christ -- 1Co 6:11; Eph 5:26,27. Subject to Christ -- Ro 7:4; Eph 5:24. The object of the grace of God -- Isa 27:3; 2Co 8:1. Displays the wisdom of God -- Eph 3:10. Shows forth the praises of God -- Isa 60:6. God defends -- Ps 89:18; Isa 4:5; 49:25; M”
  4. Matthew (Protestant academic) “Tyndale House on Matthew 24:14: 24:14 throughout the whole world: This anticipates the expansive Gentile mission (see 21:43; 28:16-20). There will be a delay prior to the end, however short or long, during which the Good News will spread significantly throughout the nations. • The end will be signaled by a “sacrilegious object” (24:15), furious persecution (24:16-28), and finally the sign of the Son of Man (24:29-31).”
  5. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 91: shall the end come.” So in Mark xiii. 7 , Luke xxi. 9 . In all these passages the “end” means the end of the world. (2.) The equivalent expressions serve to explain the meaning of the term. The disciples asked our Lord, “What shall be the sign of Thy coming and of the end of the world?” In answer to that question Christ said that certain things were to happen, but, “the end is not yet;” and afterwards, “then cometh the end.” ( Matt. xxiv. 3, 6, 14 .) The same expression occurs in the same sense, Matthew xiii. 39 , xxviii. 20 , and elsewhe”
  6. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 87: power of the Romish Church, and in most cases all the power of the State. They had to defend their doctrines against the prejudices and learning of the age; to organize their Churches, and alas! they were distracted among themselves. Under these circumstances it is not to be wondered at that the command, “Go ye into all the world, and preach the gospel to every creature,” was almost forgotten. It is only within the last fifty years that the Church has been brought to feel that its great duty is the conversion of the nations. More, probabl”
  7. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 87: the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world.” ( Matt. xxviii. 19, 20 .) In Mark xvi. 15 , the commission reads thus: “Go ye into all the world, and preach the gospel to every creature.” This commission prescribes the present duty of the Church; one that is not to be deferred or languidly performed until a new and more effective dispensation be inaugurated. The promise of Christ to be with his Church, as then commissioned, to the end of th”
  8. Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 24. (part 1): 24. 20 Cf. DV 3. 21 Dt 28: 10; Roman Missal, Good i Friday, General Intercession VI; see also Ex 19:6 22 Cf. Is 2:2-4; Jer 31:31-34; Heb 10:16 23 Cf. Ezek 36; Is 49:5-6; 53:11 24 Cf. Ezek 2:3; Lk 1:38 Previous - NextCopyright © Libreria Editrice Vaticana Catechism of the Catholic Church - IntraText HelpCatechism of the Catholic Church IntraText - TextPART ONE: THE PROFESSION OF FAITHSECTION ONE "I BELIEVE" - "WE BELIEVE"CHAPTER TWO GOD COMES TO MEET MANArticle 1 THE REVELATION OF GODIII. Christ Jesus -- "Mediator and Fullness of All Revelation"Pr”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: of the divine favour toward them in regard to the hope of eternal salvation. Had the objectors been sound expounders of the Epistle to the Hebrews, they would not have been so deluded, but reading therein that sins were not expiated by legal ceremonies, nay, that the ancient shadows were of no importance to justification, they overlooked the contrast which is there drawn, and fastening on the single point, that the law in itself was of no avail to the worshipper, thought that they were mere figures, devoid of truth. The purpose of ”
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