Structuring Matthew 24 for Redemptive-Historical Teaching
Matthew 24, often referred to as the "Olivet Discourse," presents Jesus' prophecies regarding the destruction of the Jerusalem Temple, the signs of his coming, and the end of the age. The chapter begins with Jesus and his disciples leaving the Temple, at which point the disciples draw his attention to its impressive architecture [6, 8]. Jesus responds by prophesying its complete destruction, stating, "There shall not be left here one stone upon another, that shall not be thrown down" (Matthew 24:2, KJV) [8]. This prophecy immediately sets the stage for the disciples' subsequent questions about when these things will happen and what will be the sign of his coming and the end of the age (Matthew 24:3).
Interpreters have approached Matthew 24 with varying perspectives on whether it refers solely to the events of AD 70 (the destruction of Jerusalem by the Romans), solely to the return of Christ at the end of history, or to both [6]. Augustine, for instance, discusses the harmony between Matthew, Mark, and Luke in their accounts of Jesus foretelling the Temple's destruction [8]. The destruction of the Temple was a significant event, a source of pride for the Jews, as noted in the study notes on Mark 13:1 [6].
The discourse continues with Jesus outlining various signs that will precede these events. He warns against false Christs and false prophets, who will perform great signs and wonders to deceive, if possible, even the elect (Matthew 24:24). This warning is cross-referenced with other New Testament passages concerning false teachers and antichrists [1, 5]. Jesus also speaks of wars, famines, and earthquakes as "the beginning of sorrows" (Matthew 24:6-8). He predicts persecution for his followers, who will be hated by all nations for his name's sake (Matthew 24:9).
A key interpretive challenge in Matthew 24 is discerning which parts refer to the immediate future (the destruction of Jerusalem) and which refer to the distant future (the Second Coming). Some scholars suggest that prophecies in the Old Testament often blend near and far events, such as the redemption of the Jews from Babylon and the greater redemption by the Messiah, or the destruction of Jerusalem and the final judgment [7]. This blending of horizons may also be at play in Matthew 24, where the destruction of Jerusalem serves as a type or foreshadowing of the ultimate eschatological judgment.
Jesus emphasizes that "this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come" (Matthew 24:14, ESV). He then speaks of the "abomination of desolation" mentioned by Daniel the prophet (Matthew 24:15), a phrase that has been interpreted in various ways, including as a reference to the Roman armies besieging Jerusalem. The subsequent verses describe a time of great tribulation, unparalleled in history (Matthew 24:21).
The discourse culminates with a description of the Son of Man's coming "on the clouds of heaven with power and great glory" (Matthew 24:30, ESV). At this time, 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" (Matthew 24:31, ESV). This gathering of the elect is cross-referenced with 1 Thessalonians 4:16, which speaks of the Lord descending with a cry of command and the sound of a trumpet [2]. Jesus concludes by stressing the suddenness and unexpected nature of his return, comparing it to the days of Noah (Matthew 24:36-39). He uses parables, such as the faithful and unfaithful servant, to urge constant readiness and watchfulness (Matthew 24:45-51). The unfaithful servant, who thinks his master is delayed, will be "cut in pieces" and assigned a portion with the hypocrites, where there will be "weeping and grinding of teeth" (Matthew 24:51, KJV) [3]. This imagery of judgment is consistent with other biblical descriptions of divine retribution [4].
The redemptive-historical teaching of Matthew 24 thus encompasses both historical events within the first century and the ultimate consummation of God's redemptive plan at the end of time. It serves as a call to vigilance and faithfulness in light of both impending judgment and the promised return of Christ.
Sources
- OpenBible.info “Cross-reference: 2Thess.2.9 → Matt.24.24 (confidence: 23 votes)”
- OpenBible.info “Cross-reference: Matt.24.31 → 1Thess.4.16 (confidence: 24 votes)”
- Matthew “and will cut him in pieces, and appoint his portion with the hypocrites. There is where the weeping and grinding of teeth will be. -- Matthew 24:51”
- Job “Job 34:24 (ASV) — He breaketh in pieces mighty men in ways past finding out, And setteth others in their stead.”
- OpenBible.info “Cross-reference: 1John.2.18 → Matt.24.24 (confidence: 20 votes)”
- Matthew (Protestant academic) “Tyndale House on Matthew 24:1: 24:1-31 Some believe chapter 24 pertains to the return of Christ at the end of history. Others view the chapter as a prediction of the events of AD 70, when Jerusalem and the Temple were destroyed by the Romans. Others believe it refers to both. See also study notes on Mark 13. 24:1 The architecture of the Temple was a source of pride among Jews—see study note on Mark 13:1.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 86: as to answer both to the redemption of the Jews from their captivity in Babylon, and to the greater redemption by the Messiah. It was in fact and equally a prediction of both events. The former was the type, and the first step toward the accomplishment of the other. So also in the fourteenth chapter of Zechariah, the prophecy of the destruction of Jerusalem, the spiritual redemption, and the final judgment, are blended together. As, therefore, in the Old Testament the Messianic prophecies took in the whole scope of God’s dealings with his”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. LXXVI.--OF THE HARMONY IN RESPECT OF THE ORDER OF NARRATION SUBSISTING BETWEEN MATTHEW AND THE OTHER TWO EVANGELISTS IN THE ACCOUNTS GIVEN OF THE OCCASION ON WHICH HE FORETOLD THE DESTRUCTION OF: 146. Matthew proceeds with his history in the following terms: "And Jesus went out and departed from the temple; and His disciples came to Him for to show Him the buildings of the temple. And Jesus said unto them, See ye all these things? Verily I say unto you, There shall not be left here one stone upon another which shall not be thrown down."(”