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Jesus' Reference to the Generation Before the Second Coming

Jesus' statement in Matthew 24:34—"Truly I say to you, this generation will not pass away until all these things take place"—has generated persistent interpretive debate because it appears to place the fulfillment of eschatological events within the lifetime of his contemporaries. The phrase occurs in the Olivet Discourse, where Jesus responds to his disciples' questions about the destruction of the temple and the signs of his coming [1]. Understanding what Jesus meant by "this generation" requires examining both the semantic range of the term and the structure of his prophetic discourse.

The Semantic Range of "Generation"

The Greek word genea (translated "generation") carries multiple meanings in biblical usage. Easton's Bible Dictionary catalogs several: it can denote a contemporary age ("in this generation"), a family lineage or posterity ("the generation of his fathers"), or even a manner of life [3]. In Matthew 11:16, Jesus uses the phrase "this generation" to describe his contemporaries who rejected both John the Baptist and himself [2]. This usage establishes that Jesus could employ the term to refer specifically to the people living during his earthly ministry. The question is whether Matthew 24:34 uses the same referent or shifts to a different meaning within the eschatological context.

Three Major Interpretive Approaches

John Gill, writing in the Baptist-Reformed tradition, argues that "this generation" refers specifically to "that present age, or generation of men then living" [6]. This interpretation takes the phrase at face value as denoting Jesus' contemporaries. Under this reading, the events Jesus describes must have found fulfillment within the first century. Proponents of this view typically identify "all these things" with the destruction of Jerusalem in AD 70 rather than the final second coming. The Tyndale commentary on Luke 21:32 presents this as one of three main interpretations: "the reference is to the destruction of Jerusalem in AD 70 when Jesus 'came' in judgment against the nation of Israel" [5].

A second approach understands "this generation" not as Jesus' contemporaries but as a future generation—specifically, the generation alive when the prophetic signs begin their fulfillment. The Tyndale commentary notes this view: "'this generation' is not Jesus' contemporaries, but a future generation alive when these signs begin coming to fulfillment" [5]. This reading treats the demonstrative "this" as pointing forward to the generation described in the preceding verses, the one that will witness the cosmic signs and tribulations. The logic runs: just as Jesus could say "when you see all these things" (Matthew 24:33), referring to future observers, so "this generation" designates those future witnesses.

A third interpretation takes "generation" to mean "race" or "kind," understanding Jesus to predict that the Jewish people would endure until the fulfillment of these prophecies. The Tyndale commentary mentions this possibility: "the term generation could be translated 'race,' referring to the Jewish race that will not die" [5]. This reading emphasizes continuity and preservation rather than temporal proximity.

The Structure of the Olivet Discourse

Charles Hodge, representing Old Princeton Reformed theology, addresses the interpretive challenge by distinguishing between near and far fulfillments in prophetic discourse. one tradition notes that some interpreters believe Christ "fixed the date of the events He referred to within that generation," understanding Jesus to speak of events that would occur before his contemporaries died [8]. However, Hodge argues that the predictions "include the past and the present, but much remains to be accomplished in the future more in accordance with their literal meaning" [9]. This approach sees a telescoping structure in Jesus' discourse, where near events (the temple's destruction) and distant events (the final parousia) are presented together, with "this generation" potentially referring only to the nearer fulfillment.

The character of New Testament predictions about Christ's return complicates any purely realized interpretation. Hodge insists that these prophecies "evidently refer to a single event; to an event in the future, not now in progress; an event which shall attract the attention" of all [9]. The New Testament employs multiple Greek terms for Christ's return—apokalupsis (revelation), parousia (coming/presence), and epiphaneia (appearing)—all pointing to a definitive future event [4]. The expectation of Christ's imminent return, founded on passages like Matthew 24:29-34, was widespread among early Christians [4].

The Judgment-Coming Interpretation

The metaphorical use of "coming" language in Scripture provides another interpretive key. Easton's Dictionary notes that the expression "coming of Christ" is used metaphorically of "his executing judgment on the wicked" [1]. In this framework, Jesus' "coming" in AD 70 to judge Jerusalem represents a genuine fulfillment of coming-language without exhausting the ultimate referent of the second advent. John Gill applies this logic to Matthew 25, connecting the parable of the ten virgins with "the preceding chapter, which chiefly treats of Jerusalem's destruction" [7]. The destruction of the temple and the city constituted a visible manifestation of Christ's authority and judgment, a "coming" in judgment that vindicated his prophetic word within the lifetime of his hearers.

Historical Context and Prophetic Fulfillment

The early Christian expectation of Christ's speedy return, while not fulfilled in the manner anticipated, does not necessarily indicate prophetic failure if the discourse operates on multiple levels. Tertullian and other patristic writers engaged with Old Testament prophecies about the Messiah's coming, such as Jacob's blessing of Judah in Genesis 49, which predicted that "the ruler will not fail from Judah...until that which is reserved for him come" [10]. These prophecies found initial fulfillment in Christ's first advent while pointing toward ultimate consummation. Similarly, Jesus' discourse may address both the imminent crisis of Jerusalem's fall and the distant reality of his final return.

The interpretive tension arises from the nature of prophetic speech itself, which often collapses temporal distance. When Jesus says "some of those standing here shall not taste death till all these things be fulfilled" [8], the question becomes which "things" he has in view. The destruction of Jerusalem, the spread of the gospel, and the final parousia all appear in the discourse, and determining the precise referent of "all these things" in verse 34 requires careful attention to the discourse's structure and the semantic possibilities of "generation."

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Coming of Christ — (1) with reference to his first advent "in the fulness of the time" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28). The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8).”
  2. Matthew ““But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions -- Matthew 11:16”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Generation — Gen. 2:4, "These are the generations," means the "history." 5:1, "The book of the generations," means a family register, or history of Adam. 37:2, "The generations of Jacob" = the history of Jacob and his descendants. 7:1, "In this generation" = in this age. Ps. 49:19, "The generation of his fathers" = the dwelling of his fathers, i.e., the grave. Ps. 73:15, "The generation of thy children" = the contemporary race. Isa. 53:8, "Who shall declare his generation?" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous ”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Revelation of Christ — The second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See [533]MILLENNIUM.)”
  5. Luke (Protestant academic) “Tyndale House on Luke 21:32: 21:32 this generation will not pass from the scene: This saying is puzzling—Jesus seems to have predicted that he would come again before the first generation of his disciples died out. There are three main interpretations: (1) the reference is to the destruction of Jerusalem in AD 70 when Jesus “came” in judgment against the nation of Israel; (2) “this generation” is not Jesus’ contemporaries, but a future generation alive when these signs begin coming to fulfillment; (3) the term generation could be translated “race,” referring to the Jewish race that will not di”
  6. Matthew (Baptist/Reformed) “John Gill on Matthew 24:33: Verily I say unto you, this generation shall not pass,.... Not the generation of men in general; as if the sense was, that mankind should not cease, until the accomplishment of these things; nor the generation, or people of the Jews, who should continue to be a people, until all were fulfilled; nor the generation of Christians; as if the meaning was, that there should be always a set of Christians, or believers in Christ in the world, until all these events came to pass; but it respects that present age, or generation of men then living in it; and the sense is, that”
  7. Matthew (Baptist/Reformed) “John Gill on Matthew 25 (introduction): Then shall the kingdom of heaven,.... The Gospel church state; See Gill on Mat 13:24 either as it would be a little before the coming of the son of man to take vengeance on the Jews; or as it will be a little before his second coming to judgment: for the parable is manifestly connected with, and refers to the preceding chapter, which chiefly treats of Jerusalem's destruction: but though the Jews were in great security before their utter ruin, yet it does not appear that the Christian church was then in such a lukewarm, drowsy, and sleepy condition, as th”
  8. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: Jewish prophets employed in predicting “great and signal events on the earth.” (3.) Because He “fixed the date of the events He referred to within that generation.” Christ he thinks, meant to teach that his “truths shall prevail and shall be owned as the criteria of Divine judgment. According to them,” he understands Christ to say, “all the righteous shall be distinguished as my subjects, and all the iniquitous shall be separated from my kingdom. Some of those standing here shall not taste death till all these things be fulfilled. Then it”
  9. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: full accomplishment; or that they are now being fulfilled in the silent progress of the Gospel. They include the past and the present, but much remains to be accomplished in the future more in accordance with their literal meaning. (2.) The character of the predictions in the New Testament does not admit of their being made to refer to any spiritual coming of Christ or to the constant progress of his Church. They evidently refer to a single event; to an event in the future, not now in progress; an event which shall attract the attention o”
  10. Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LIII. (part 1): And if we should ask for a second prophecy, which may appear to us to have a clear reference to Jesus, we would quote that which was written by Moses very many years before the advent of Christ, when he makes Jacob, on his departure from this life, to have uttered predictions regarding each of his sons, and to have said of Judah along with the others: "The ruler will not fail from Judah, and the governor from his loins, until that which is reserved for him come."[3] Now, any one meeting with this prophecy, whic”
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