1. Matthew 24:1–35 (ESV)
  2. Structure and outline

Specific

Matthew 24:1–35 (ESV)

1 Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple.

  • Within the Movement to the cross section (Matthew 19:1–25:46), a further subdivision can be made:1

    • The road to Jerusalem (Matthew 19:1–20:34)

    • The beginning of Passion week (Matthew 21:1–22:46)

    • The fifth discourse: The Guilt and Judgement of Israel (Matthew 23:1–36)

    • The sixth discourse: Olivet (Matthew 24:1–25:46)

      • The destruction of Jerusalem and events of the end time (Matthew 24:1–35)

      • The need for spiritual vigilance (Matthew 24:36–44)

      • The parable of the faithful and wicked slaves (Matthew 24:45–51)

      • The parable of the ten bridesmaids (Matthew 25:1–13)

      • The parable of the tenants (Matthew 25:14–30)

      • Teaching on final judgment (Matthew 25:31–46)

  • The Olivet discourse is named for the place where it was presented, Mount Olivet immediately outside the city of Jerusalem. It was close to the Temple Mount so that it was possible to pass directly from one to the other without having to go through the rest of Jerusalem.2 This is the final discourse of Jesus in the Gospel of Matthew and it contains a didactic (teaching) section (Matthew 24:4–35) followed by exhortations (Matthew 24:36–25:46).3 The essence of the discourse is that disciples will face lots of difficult circumstances before Jesus Christ returns in glory and they must be ready to persevere while they wait for him.

  • The immediate context for Jesus’ extended teaching is a question from his disciples (Matthew 23:3).4 The wider context includes the woes which Jesus has pronounced on the scribes and Pharisees in which he made it clear that judgment was imminent (Matthew 23:1–39).5 The people are guilty of spilling righteous blood (Matthew 23:38); therefore the future of the temple is desolation (Matthew 23:38).

  • Reflecting on Jesus’ words, people have typically interpreted them in three different ways. Preterists consider most or all of the predictions in the discourse to be fulfilled in AD 70 when the Romans quashed the Jewish revolt by besieging Jerusalem and destroying its temple. Futurists consider the discourse to be primarily about future events immediately preceding the second coming of Jesus to earth. Preterist-Futurists consider the discourse to be focused on the historical destruction of Jerusalem whilst at the same time concerning events that precede the future coming of Jesus Christ.6