Another Look at Matthew 24 Through Pronominal Lenses

In what has historically been labeled the “Olivet Discourse,” Jesus foretold the destruction of the Jewish temple and surrounding buildings approximately four decades prior to it happening, while also addressing questions about the sign of his coming and the end of the age. The parallel accounts are recorded in Matt. 24:1–25:46; Mark 13:1-37; and Luke 21:5-36 (note also Luke 17:23-37; 18:8; 19:41-44).

Immediate Context

Jesus was at the temple in Jerusalem with his disciples, one of whom commented on the massive buildings and impressive architecture. Jesus then predicted the total destruction of “all these things” (Matt. 24:1-2; Mark 13:1-2; Luke 21:5-6). Later, at Mount Olivet, Peter, James, John, and Andrew privately asked him two questions: (a) “when will these things be?” (the destruction of the temple and buildings); and (b) “what is the sign when all these things are to be accomplished?” (Mark 13:4; Luke 21:7); “what is the sign of your coming and of the consummation of the age?” (Matt. 24:3).¹

Using Matthew’s more extensive account as our base text, Jesus answered the first question about the temple’s destruction in 24:4-34, concluding, “Truly I say to you that this generation will not have passed away until all these things have occurred” (v. 34). He then answered the second question in 24:35–25:46, affirming, “But concerning that day and hour, no one knows, not even the heavenly angels nor the Son, but only the Father” (24:36). 

Differentiating Pronominal References

Attention to pronouns and related pronominal references further establishes the separate responses. Plural demonstrative pronouns describe the events surrounding the temple’s destruction: “these [things]” (ταῦτα) (24:2, 3, 8, 33, 34) and “those days” (ἐκείναις ταῖς ἡμέραις) (vv. 19, 22, 29). The singular is used for the end of the age: “that day” (τῆς ἡμέρας ἐκείνης) (v. 36).

When Jesus addressed and alluded to his immediate (contemporary) disciples, he used second person plural (“you”) terminology (vv. 2, 4, 6, 9, 15, 20, 23, 25, 26, 32, 33, 34, 42, 43, 44, 47).² When speaking of those who were not his disciples, he used third person plural (“they”) terminology, inclusive of (a) false prophets (vv. 5, 11, 24, 26); (b) enemies (v. 9); (c) apostates (v. 10).³

The Challenging Verses

In the midst of answering the two questions, Jesus employed symbolism (vv. 27-31) that raises the issue of whether these verses apply to both of his responses, or just one to the exclusion of the other. Adding to the confusion for modern, westernized thinkers are the impediments of (a) ingrained linear thinking, (b) unfamiliarity with apocalyptic imagery, (c) a tendency to literalize, and (d) failure to recognize pronominal distinctions.

False claims of Christ’s premature arrival (v. 26) are to be rejected because the coming of the Son of Man will be like “lightening” (v. 27)—sudden, observable, unmistakable—while the fall of Jerusalem is likened to birds of prey gathered around a lifeless body (v. 28).

Shortly⁴ after the horrific events of “those days” (parallel to verses 19 and 22 leading up to Jerusalem’s fall), a dark, terrible day of judgment will occur against nationalistic Judaism, vividly portrayed with apocalyptic symbolism: “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” (v. 29). These enigmatic descriptors, corresponding to no biblical accounts of Christ’s second coming, would have been familiar to anyone acquainted with Jewish apocalyptic literature. The darkening of atmospheric luminaries and plummeting constellations symbolize the collapse, downfall, and devastation of prominent powers (cf. Isa. 13:1-13; 14:4-15; 34:1-9; Amos 5:1-20; Luke 10:18): in this case, the first-century Jewish state.

“And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with great power and glory. And he will send his angels with a great trumpet [sound] and will gather his chosen ones from the four winds, from the ends of the heavens unto their ends” (vv. 30-31).

Contextually, while these verses could be interpreted figuratively with reference to the Lord’s swift judgment against Jerusalem and providential protection of his disciples,⁵ there seems instead to be a momentary shift, elaborating on what was said in verse 27, introducing what will be more fully disclosed in verses 35 ff., while contrasting what is to occur in the near and distant futures.

The visual and perceptual “seeing” verb ὁράω is consistently used throughout this discourse with the second person plural (“you”) form of address when applied to Christ’s contemporary followers: “you see [to it] that you are not troubled” (v. 6); “when you see ...” (v. 15); “if anyone says to you, ‘See ...’” (v. 23); “See, I have told you ...” (v. 25); “If they say to you, ‘Look ... look ...’” (v. 26); “when you see all these things ...” (v. 33). However, there is a pronominal shift in v. 30, “they will see ...” Many of the Lord’s personal disciples will still be alive to see the events leading up to Jerusalem’s destruction but not when the Lord himself returns.

The correlative adverb of time, “then” (τότε), occurring twice in verse 30, is used “of any time at all that fulfills certain conditions” (BDAG 1012). What Jesus says here is comparable to what he had revealed earlier to these same individuals (Matt. 13:39-43), as well as similar teachings elsewhere in the NT (e.g., 1 Thess. 4:13–5:10; 2 Thess. 1:6-10).

The parable of the fig tree illustrates for “you” (the current listeners) what “you know” about the foliage of a fig tree as a sign that summer is near (v. 32). “Thus also you, when you see all these [things], know that it is [ἐστιν] near, at the doors” (v. 33). Again, the expression “these [things],” repeatedly referring to the temple’s destruction (vv. 2, 3, 8), is not applicable to what “they will see” at the end of time (v. 30) but what “you see” from the perspective of the ones to whom Jesus was speaking on this occasion.

Conclusion

The pronominal switch from “you” (Matt. 24:2-26) to “they” (v. 30) back to “you” (vv. 32-33) leads to the concluding statement: “Truly I say to you that this generation will not have passed away until all these things have occurred” (v. 34). Then, starting at verse 35 through to the end of chapter 25, the second question is more fully addressed about “that day and hour” of the Lord’s return and the end of the age, the timing of which “no one knows, not even the heavenly angels nor the Son, but only the Father” (24:36). “Be watchful, therefore, for you know neither the day nor the hour in which the Son of Man comes” (25:13).

--Kevin L. Moore

*Thanks to Martin Klamm for bringing this “Pronoun Shift” to my attention <Topical Bible Studies>.

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² The disciples are alluded to by Matthew in third person narrative (vv. 2, 4). Others, contemporary with Peter, James, John and Andrew, are spoken of in the third person: “Then the [ones] in Judea, let them flee to the mountains” (v. 16); “the [ones]” pregnant and “the [ones]” nursing (v. 19).

     ³ Third person plurals are also used in reference to angels (v. 31), the pre-flood population (vv. 38-39), and the master’s household (v. 45). Third person singulars denote the one having endured to the end and saved from destruction (v. 13), “the [one] reading ...” (v. 15), “the [one] on the housetop ...” (v. 17), and “the [one] in the field ...” (v. 18). Note also verses 40-51.

     ⁴ While the adverb εὐθέως is often rendered “immediately,” the sense of “shortly” better conveys its use here, i.e., after an indefinite but not a greatly extended period of time (as in Luke 13:5). In the midst of these signs, the end does not come “immediately” [εὐθέως] (Luke 21:9).

     ⁵ See K. L. Moore, “Matthew 24: End of the World or Jerusalem’s Fall,” Moore Perspective (8 Feb. 2014), <Link>.

Related Posts: The Day of the Lord, Anticipating Christ's Return: Part 1, Part 2 

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The Process of Identifying, Selecting, and Appointing Elders

Each congregating community of God’s people is autonomous, designed to be organized with a plurality of qualified men serving as the principal leaders, designated as elders, overseers, shepherds (Acts 20:17, 28; 1 Pet. 5:1-4). Qualifications of these leaders are provided in 1 Timothy 3:1-7 and Titus 1:5-9.

No Procedural Pattern

The first mention of elders in a local church is Acts 11:30, but nothing is said about how these men were selected and instated. When Paul and Barnabas “appointed elders in every church” during their first missionary campaign (Acts 14:23), no details are given about a selection process or conferment procedure. Titus was instructed to “appoint elders” in every city of Crete where churches had been established, but other than the necessary qualifications of these men (Titus 1:5-9), no procedural guidelines are given.

Throughout the NT we read of elders already serving (Acts 15:2-6, 23; 20:17, 28; 21:17-19; Eph. 4:11-12; Phil. 1:1; 1 Tim. 5:17; James 5:14; 1 Pet. 5:1-4), but the mechanics of how these men were chosen and installed is not recorded. 

What About Acts 6:1-6?

The special circumstances of Acts 6:1-6 do not necessarily establish a set pattern for appointing congregational leaders. The twelve apostles were the recognized church leaders at the time, and the Christian community in Jerusalem consisted of multiplied thousands of disciples (Acts 2:41, 47; 4:4; 5:14; 6:1). When it became necessary to delegate the benevolence-ministry responsibilities to deacon-like servants, the apostles sought input from “the multitude of disciples” to help identify the men who exhibited the predetermined qualifications. This would have been most expedient under the circumstances, since twelve apostles could not have possibly known, on an individual basis, the thousands of men from which to choose.

Procedural Expediencies   

The Bible provides sufficient information for us to know what is expected of church leaders and the type of men who should serve. But God has not disclosed specific guidelines for the selection and conferment process, probably because every situation is different in relation to membership, circumstances, cultural environment, and human resources. Explicit procedural details are not biblically mandated. As long as the end result is a scripturally organized church in accordance with God’s purpose, the divine will as revealed in scripture has been fulfilled.

--Kevin L. Moore

Related Posts: Elder Qualifications (Part 1) and accompanying Links, Congregational Leadership Without Elders 

 

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Singlehood and “the Present Distress” (1 Corinthians 7:26)

As Paul gives instructions for virgins and widows (1 Cor. 7:25-40), he begins with the περι δε formula (“now concerning”), responding to a specific question he has been asked by the Corinthians (cf. v. 1). We don’t have a copy of the letter they sent to Paul, so we can only infer what their questions were from Paul’s responses.

Paul's Advice

The apostle’s expressed judgment about unmarried persons at the time in Corinth is based on “the present distress” (ESV, NASB, NKJV) or “impending crisis” (NRSV) [τὴν ἐνεστῶσαν ἀνάγκην],¹ whether current or in the near future (v. 26b). This is probably an allusion to a period of persecution (vv. 28-31; cf. Acts 14:22; 2 Tim. 3:12) or perhaps any difficulties faced by those trying to follow Christ in a godless environment.

Paul could assume his original reading audience knew what he was talking about (based on their shared experiences and communications), without further explanation needed. But today we only have one side of the conversation, so our understanding of the situation cannot be as precise, although what Paul says is reasonably clear.

Hard Times

It is good to remain as you are, whether married or unmarried (vv. 26c-27). It is not sinful to marry, but in “the present distress” you “will have trouble” (v. 28). Persecutions, government restrictions, and related hardships would cause Christians to be separated from their spouses, “as though they had none”; unable to have or attend funerals, “as though they did not weep”; unable to enjoy celebrations, “as though they did not rejoice”; lose property, “as though they did not possess”; denied basic rights, “as though they did not make full use of [this world]” (vv. 29-31a).

The world as the mid-first-century Corinthians knew it was passing away (v. 31b), so why would anyone want to start a family in this environment? If already married, stay married. If not, Paul’s advice in the current situation is to stay single and use it to the glory of God.

Conclusion

Paul’s counsel for unmarried Christians, as stated in 1 Corinthians 7, was issued in a particular context that does not necessarily correspond to different environments and circumstances. Nevertheless, in principle, singlehood is legitimized and is still a practical option. Faithfully serving the Lord does not depend on marital status.²

--Kevin L. Moore

Endnotes:

     ¹ The articular perfect-tense participial form of ἐνίστημι (“present,” “imminent,” or “impending”) + the accusative form of the noun ἀνάγκη (“pressure,” “distress”).

     ² See K. L. Moore, “The Single Christian,” Moore Perspective (23 April 2015), <Link>.

Related Posts: The Case for the Single Missionary 

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