Matthew 24:3-25:46 - The Olivet Discourse

In its entry for the Olivet Discourse, Wikipedia lists seven different opinions as to which generation is the subject of the Lesson of the Fig tree.  Here we will add an eighth.

Matthew 24:32-35
“From the fig tree learn its lesson: as soon as its branch becomes ten-der and puts out its leaves, you know that summer is near. So also, when you see all these things, you know that he is near, at the very gates. Truly, I say to you, this generation will not pass away until all these things take place. Heaven and earth will pass away, but my words will not pass away.

• The early part of the prophecy (Matthew 24:1-8) is “but the beginning of the birth pains.”, what we would call false labor.  Those pains that send many an inexperienced couple to the hospital early, only to be sent home.  

• The next part (Matthew 24:9-14) is tribulation-filled, and con-tains the multi-generational preaching of the Gospel to the whole world, what we would call labor.

• The last part (Matthew 24:15-28) describes a time so terrible that it has to be brief, what we would call the delivery.  

Please note that the parable does not compare the budding of the tree to those early events, but rather it compares the tree coming into full leaf, with “all these things”.  The parable simply reinforces that the end would be brief.

But why did He use “this generation” rather than “that generation”?  

He is speaking prophetically from His celestial vantage point and dur-ing the entire prophecy those awaiting these multi-generational events are referred to as “you” and those unprepared for them as “they”.  There are multiple generations of “you” and “they”.  In a simi-lar way he moves forward the generational marker of time and used “this” generation.  

Said a different way, in His divinity He is not restricted to the current moment, from which we must look forward to “that” generation.

If was not until He reached the end of the prophecy and spoke from their shared terrestrial perspective of “that” day.

Matthew 24:36
“But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.

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Unfortunately because there are no comma in Greek, there are also alternate views of the final judgement and its use of the word "these".

“Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.”

In the section Matthew 25:31-46, Jesus describes the final judgement, during which only two groups are formed.  This is key because of His later use of the phrase “least of these”, represents the opposite group, not an unnamed third group.

Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 

Another key is the word “inherit”, because of it He will call them “brothers”.  And please let the word "blessed" invoke memories of the Sermon on the Mount.  Surprised by their place in the will, the King had to explain how they were generous to Him.

And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’

He called “brothers”, those who share in the inheritance, because they were generous to the least of “these” (those not called “brothers”).  The righteous, by definition, loves the sinner, for those that hate the sinner are not righteous.

Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’  And these will go away into eternal punishment, but the righteous into eternal life.”

The opposite is said to those who are not “brothers”.  They will be condemned for their lack of selfless love for the righteous.

Matthew 21:12-24:2 - Teaching at the Temple - Part 3

 After Jesus stymied the efforts of the religious leaders to catch-him-out with questions, they retreat.  Jesus redirects His teaching.

Matthew 23:1

Then Jesus said to the crowds and to his disciples, . . ."

This is odd, because the address contains seven curses against the religious leaders. But first He reinforces their position, while still calling out their practices.

Matthew 23:2-3

“The scribes and the Pharisees sit on Moses' seat, so do and observe whatever they tell you, but not the works they do. For they preach, but do not practice. . . "

The English phrase "doesn't lift a finger" comes from Matthew 23:4, but the assistance they won't render is lifting the accusatory finger that "binds" or "looses" their burden.

The major problem was "They do all their deeds to be seen by others." (Matthew 23:5a).  For example, they make their "phylacteries broad and their fringes long":

For a garrison, a phylactery (phylaktērion) is the secure keep of a castle.  For the orthodox Jew it is a small box that contains special pieces of scripture and prayer straps (German “Gebetsriemen”) that binds it to their forehead, across their heart, and down their arm (See Josephus “The Antiquities of the Jews” Book IV Chapter 8 Section 13).  This was done in reponse to commands of the Law (Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18) as a reminder of the Exodus.  But something that was to remind them personally was made conspicuous to impress others.  (See modern day example).

Because He fulfilled the Law (Numbers 15:37-41), even Jesus had fringes (See Matthew 9:20; Matthew 14:36).  But instead of attracting attention, they were simple reminders of the commandments.  Unfortunately, why it is a reminder is not recorded.  The only specific command is that they were to be bound by a cord of blue.  This is a priestly color (Exodus 28:31-38) and bound the signet that said ‘Holy to the Lord’ to the turban of the High Priest. 

One of the seven woes reads "you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence".  To clean a cup or plate the first step is to empty it.  How to empty it is called out by Christ in Luke’s account of a similar interaction (Luke 11:37-54).

Luke 11:41  

But give as alms those things that are within, and behold, everything is clean for you.

The last of the woes, contains the prophetic imperative  “Fill up, then, the measure of your fathers”.  They should follow in their prophet-killing father’s footsteps.  Jesus then rhetorically asks how they would avoid being sentenced to hell, for He knew they that that they would soon willingly, but unknowingly, participate in God’s gracious plan of redemption.

The section ends with a lament by Jesus over Jerusalem, because their resistance to God’s shepherding efforts has left them desolate and without their spiritual inheritance.  Only their repentance (using the words of the crowd) would end their spiritual blindness.

Matthew 23:38-39

See, your house is left to you desolate. For I tell you, you will not see me again, until you say, Blessed is he who comes in the name of the Lord.’”

Matthew 21:12-24:2 - Teaching at the Temple - Part 2

In response the clearing of the temple, Jesus is confronted by the chief priests and the elders asking the origin of His authority (Matthew 21:23-27).  Jesus instead put them to the test by asking them about the origin of John’s baptism. They failed to answer and Jesus continues with two parables focused on them:

• In Matthew 21:28-32, Jesus describes two sons, one temporarily disobedient, the other both dishonest and disobedient.  Speaking directly to those religious leaders, He associates them with the dishonest and disobedient son, who only gave his father lip-service.
• In Matthew 21:33-46, Jesus then confronts them a second time, not simply on their obedience, but rather on their theft.

After being so openly criticized, they marshaled their intellectual forces for battle.

Matthew 22:15

Then the Pharisees went and plotted how to entangle him in his words.

They question him twice along the political boundaries that divided the Jews.   His answers would put Him on one side of the political aisle or the other.

First, in Matthew 22:15-22, the Pharisees ask about paying the tribute (kēnsos).  This was a poll tax, which was an annual tax not on the income or commerce of a person, but on the person themselves.  The Herodians wanted the full subjection to the Romans.  Others saw this as enslavement, which is prohibited by Leviticus 25:39-43  A Pharisee named Saddouk helped lead a revolt against it (See Josephus “The Antiquities of the Jews” Book XVIII Chapter 1). 

After having been shown a coin bearing Caesar’s image, Jesus issues His judgement.  That because the image is Caesar's it belongs to him and should be paid.  The other half of the argument appears unspoken, because of the familiarity of the creation account that identifies man as being created in God’s image (Genesis 1:26-27).

Second, in Matthew 22:23-33, the Sadducees, who did not believe in the resurrection, used the levirate obligation (Deuteronomy 25:5–10) to setup a hypothetically awkward situation in the resurrection.  Jesus easily dispatches the challenge with the strength of scripture.

Matthew 22:31-34

And as for the resurrection of the dead, have you not read what was said to you by God: I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.”

And when the crowd heard it, they were astonished at his teaching.

Then a lone scribe, “seeing that he answered them well” (Mark 12:28), after memorizing and attempting to keep hundreds of laws, asked from his heart, what is the most important. 

Matthew 22:37-40

And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.”

Keeping the law is black and white. Love is not.  Laws can be kept by doing nothing. Love cannot. Law is applied the same in all circumstances to be just. Love is not. 

The law of love can only be followed when we understand we bear the image of God and belong to Him, for in love we sacrifice ourselves.

To put an end to this jousting, Jesus asks a final question quoting Psalm 110.  With all of prophecy pointing the Messiah being David's son, why would David call him "Lord"?  The answer, we know, lies in His virgin birth, but this stumped the religious leaders.

Today, let us marvel Jesus choice for this passage and read from Psalm 110 the proper attitude of a "image bearer" (See Matthew 22:21 and Genesis 1:26-27), who clad in wedding attire (See Matthew 22:12 and Revelation 19:8):

Psalm 110:3a

Your people will offer themselves freely

    on the day of your power,

    in holy garments;

Matthew 21:12-24:2 - Teaching at the Temple - Part 1

To facilitate worship sacrifices could be bought at the temple itself, but it had to be done with temple currency.  These practices profaned the sacred and in Matthew 21:12-17, Jesus exerts His authority by driving them out!

Then walking on Jesus looks for fruit on a fig tree, finds none, and in ear-shot of His disciples, He curses the tree and it immediately withers.

“May no fruit ever come from you again!”

Matthew 21:18-22 is a difficult passage.  First, Jesus performs a miracle that appears out of character.  We normally want to water and fertilize an unproductive tree.  But a farmer knows it does come a time, when trees become most suitable for firewood.

“Truly, I say to you, if you have faith and do not doubt, . . . whatever you ask in prayer, you will receive, if you have faith.” 

Then a promise is made.  That with faith (pisteuō), that is if we put our trust in the actions of God, then mountains will move at our request. The truth of this passage has torn at the hearts of Christians as they have prayed earnestly for healing of loved ones to no avail.  1 John 5:13-15 adds the qualification that the request must conform to the will of God.  This is understood, that in prayer we never manipulate or change the sovereign will of God.  And in prayer, we are never the actor.  Jesus, in His humanity, did not wither the tree.  God did in His sovereignty must act so whatever is requested must conform.

The word “whatever” is the Greek hosos, which is a repetition of hos.  This is extraordinarily inclusive.  But it is combined with an, which restricts it to conditions.  Those conditions are “prayer” and “faith”.  

The word “prayer” is singular and is preceded by ho, which is the definite article “’the”.  The verbs, however, are all plural.  So, this is a collective request using “the prayer”.  See Matthew 18:18-20, for the importance of agreement in prayer and, of course, Matthew 6:9-13, for the pattern of prayer.  It is of special note that the Lord’s Prayer never requests more than we need, nor earlier than we need it.  Instead, it is a pattern of daily reliance on God, while living graciously with one another.

However, the parallel verse in Mark 11:23, expands the promise beyond the Twelve to “whoever”.  And unlike this passage, makes the request in a single voice.  So, one must resist the temptation to make this formulaic.  God is not a genie in a bottle from whom we receive wishes if we rub it just right.

So, we remain with two conditions.  We must have faith and God must agree.  No image in nature matches this as well as the slow-motion positive charge reaching up from the ground to meet the negative strike of lightning coming from the cloud (See video).  In the video there are many positive leaders reaching up from the ground, but only certain ones connect.  When they do, the result unleashes unspeakable power.