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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