Bullet Point Bible - Matthew 24

Prediction of Temple Destruction

¹ Now as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings.² And he said to them, "Do you see all these things? I tell you the truth, not one stone will be left on another. All will be torn down!"

Jesus' departure from the temple symbolizes his rejection of its current state and foreshadows its judgment (Matthew 23:38).
The disciples, likely impressed by the grandeur of Herod's Temple complex, point out its magnificent buildings. Josephus described its massive stones and gold ornamentation.
Jesus' prophecy of the temple's complete destruction was shocking, as the temple was the center of Jewish religious, social, and national life.
The phrase "{{not one stone will be left on another}}" emphasizes the totality of the coming destruction.
This prophecy was literally fulfilled in AD 70 when the Romans, under Titus, destroyed Jerusalem and the temple during the First Jewish-Roman War.
Jesus' statement sets the stage for the disciples' subsequent questions about the timing and signs of these events.
This prediction serves as a specific, verifiable prophecy that anchors the subsequent discourse about future events.
The physical temple's destruction points towards the establishment of a new way of relating to God, not centered on a physical building but on Christ himself (John 2:19-21) and worship "in spirit and truth" (John 4:23-24).

The Disciples' Questions

³ As he was sitting on the Mount of Olives, his disciples came to him privately and said, "Tell us, when will these things happen? And what will be the sign of your coming and of the end of the age?"

The Mount of Olives provides a panoramic view of the temple complex, making it a fitting location for this discourse.
The disciples approach Jesus privately, indicating the sensitive and significant nature of their questions.
They ask a three-part question, likely viewing the events as interconnected:
The term *parousia* often referred to the arrival of a king or emperor, highlighting the royal and authoritative nature of Jesus' return.
The disciples probably assumed the temple's destruction, Jesus' glorious return, and the end of the current world system would occur simultaneously or in rapid succession.
Jesus' subsequent answer addresses all parts of their question but distinguishes between events related to Jerusalem's destruction and those related to his final coming.
Understanding the disciples' perspective helps interpret Jesus' answer, which intertwines near-term (AD 70) and far-term (end times) events.
This setting on the Mount of Olives also has eschatological significance, linked in the Old Testament to the Day of the Lord (Zechariah 14:4).

Signs: The Beginning of Sorrows

⁴ Jesus answered them, "Watch out that no one misleads you.⁵ For many will come in my name, saying, 'I am the Christ,' and they will mislead many.⁶ You will hear of wars and rumors of wars. Make sure that you are not alarmed, for this must happen, but the end is still to come.⁷ For nation will rise up in arms against nation, and kingdom against kingdom. And there will be famines and earthquakes in various places.⁸ All these things are the beginning of birth pains.⁹ "Then they will hand you over to be persecuted and will kill you. You will be hated by all the nations because of my name.¹⁰ Then many will be led into sin, and they will betray one another and hate one another.¹¹ And many false prophets will appear and deceive many,¹² and because lawlessness will increase so much, the love of many will grow cold.¹³ But the person who endures to the end will be saved.¹⁴ And this gospel of the kingdom will be preached throughout the whole inhabited earth as a testimony to all the nations, and then the end will come.

Jesus begins with a warning against deception, a recurring theme in this discourse (Matthew 24:4, 5, 11, 23-26).
False messiahs and prophets will arise, claiming divine authority and leading people astray. Historical records confirm such figures appeared before AD 70.
Wars, famines, and earthquakes are described as general signs, but Jesus cautions that these do not signify the immediate end; they are merely "{{the beginning of birth pains}}."
"Birth pains" (ōdin) is a common Old Testament metaphor for the suffering preceding a new era or God's intervention (Isaiah 13:8, Jeremiah 6:24, Micah 4:9-10). It implies suffering followed by deliverance.
Persecution specifically targeting believers ("{{because of my name}}") is foretold. This includes betrayal from within the community.
Increased lawlessness will lead to a decline in love (*agapē*), suggesting a breakdown in both divine and human relationships.
Endurance ("{{the one who endures to the end}}") is presented as crucial for salvation, emphasizing perseverance through trials. "The end" here could refer to the end of an individual's life, the end of the tribulation period, or the end of the age.
The worldwide proclamation of the gospel ("{{this gospel of the kingdom}}") is given as a prerequisite for the final end. This highlights the global scope of God's redemptive plan.
These signs characterize the entire period between Jesus' ascension and return, intensifying before specific events like AD 70 and the ultimate end.

The Abomination of Desolation and Great Tribulation

¹⁵ "So when you see the abomination of desolation -spoken about by Daniel the prophet-standing in the holy place" (let the reader understand),¹⁶ "then those in Judea must flee to the mountains.¹⁷ The one on the roof must not come down to take anything out of his house,¹⁸ and the one in the field must not turn back to get his cloak.¹⁹ Woe to those who are pregnant and to those who are nursing their babies in those days!²⁰ Pray that your flight may not be in winter or on a Sabbath.²¹ For then there will be great suffering unlike anything that has happened from the beginning of the world until now, or ever will happen.²² And if those days had not been cut short, no one would be saved. But for the sake of the elect those days will be cut short.²³ Then if anyone says to you, 'Look, here is the Christ!' or 'There he is!' do not believe him.²⁴ For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.²⁵ Remember, I have told you ahead of time.²⁶ So then, if someone says to you, 'Look, he is in the wilderness,' do not go out, or 'Look, he is in the inner rooms,' do not believe him.²⁷ For just like the lightning comes from the east and flashes to the west, so the coming of the Son of Man will be.²⁸ Wherever the corpse is, there the vultures will gather.

Jesus points to a specific sign: the "{{abomination of desolation}}" prophesied by Daniel (Daniel 9:27, 11:31, 12:11). This likely refers to a desecration of the temple or holy site.
Historically, this has been associated with Antiochus Epiphanes' desecration (167 BC), the Roman standards placed in the temple area in AD 70, or a future end-times event. The parenthetical "(let the reader understand)" urges careful consideration.
This sign signals the need for immediate flight from Judea, emphasizing urgency ("{{must not come down... must not turn back}}").
Practical difficulties (pregnancy, winter travel, Sabbath restrictions on travel distance for observant Jews) highlight the severity of the situation.
The period is described as one of unparalleled suffering ("{{great suffering unlike anything...}}"), often termed the Great Tribulation. This language echoes prophetic descriptions of judgment (Jeremiah 30:7, Daniel 12:1).
God's sovereignty is shown in limiting the duration of this suffering ("{{those days will be cut short}}") for the sake of the elect (God's chosen people).
Renewed warnings against deception follow, emphasizing that false christs will even perform deceptive miracles ("{{great signs and wonders}}").
Jesus' true coming (*parousia*) will be unmistakable and universally visible, like lightning flashing across the sky (v. 27), not hidden in secret locations.
The proverb "{{Wherever the carcass is, there the vultures will gather}}" (v. 28) likely signifies that the Son of Man's coming will be as obvious and inevitable as vultures gathering to a dead body, possibly symbolizing judgment.

The Coming of the Son of Man

²⁹ "Immediately after the suffering of those days, thesun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of heaven will be shaken .³⁰ Then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn. They will see the Son of Man arriving on the clouds of heaven with power and great glory.³¹ And he will send his angels with a loud trumpet blast, and they will gather his elect from the four winds, from one end of heaven to the other.

This section describes cosmic disturbances accompanying the end, using apocalyptic language common in Old Testament prophecy (Isaiah 13:10, 34:4; Ezekiel 32:7; Joel 2:10, 31; Amos 8:9). This signifies the disruption of the created order at the Lord's intervention.
The "sign of the Son of Man" appearing in heaven is debated; it could be Christ himself, a visible manifestation of his glory, or a specific celestial sign.
His coming will be visible ("{{They will see...}}"), public ("{{on the clouds of heaven}}"), and characterized by "{{power and great glory}}," fulfilling Daniel 7:13-14.
The reaction of the "tribes of the earth" (or 'peoples of the land') will be mourning, likely due to judgment and realization of his identity (cf. Zechariah 12:10, Revelation 1:7).
The loud trumpet call, also found in descriptions of the Day of the Lord (Isaiah 27:13, 1 Thessalonians 4:16, 1 Corinthians 15:52), signals a divine summons.
Angels will gather the elect (believers) from all corners of the earth, signifying the completion of God's redemptive plan and the ingathering of his people.
This description clearly points to the final, glorious return of Christ, distinct from the localized judgment on Jerusalem in AD 70.

The Parable of the Fig Tree

³² "Learn this parable from the fig tree: Whenever its branch becomes tender and puts out its leaves, you know that summer is near.³³ So also you, when you see all these things, know that he is near, right at the door.³⁴ I tell you the truth, this generation will not pass away until all these things take place.³⁵ Heaven and earth will pass away, but my words will never pass away.

Jesus uses a simple analogy from nature: just as budding leaves signal summer, certain signs signal his coming.
"All these things" likely refers back to the signs previously mentioned, particularly those related to the temple's destruction and the surrounding turmoil (vv. 4-28).
When these signs are observed, believers should recognize that the event ("he is near" or "it is near" - referring to the kingdom or the judgment) is imminent, "{{right at the door}}."
Verse 34 is highly debated: "{{this generation}}" could refer to:
"All these things" in v. 34 might primarily refer to the events surrounding Jerusalem's fall, which that generation did witness, while not precluding a later fulfillment of other aspects.
Jesus affirms the absolute authority and permanence of his words, contrasting them with the transience of the created order ("{{Heaven and earth will pass away}}"). This underscores the certainty of the prophecies.

No One Knows the Day or Hour

³⁶ "But as for that day and hour no one knows it-not even the angels in heaven -except the Father alone.³⁷ For just like the days of Noah were, so the coming of the Son of Man will be.³⁸ For in those days before the flood, people were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark.³⁹ And they knew nothing until the flood came and took them all away. It will be the same at the coming of the Son of Man.⁴⁰ Then there will be two men in the field; one will be taken and one left.⁴¹ There will be two women grinding grain with a mill; one will be taken and one left.⁴² "Therefore stay alert, because you do not know on what day your Lord will come.⁴³ But understand this: If the owner of the house had known at what time of night the thief was coming, he would have been alert and would not have let his house be broken into.⁴⁴ Therefore you also must be ready, because the Son of Man will come at an hour when you do not expect him.

Despite giving signs, Jesus explicitly states the exact timing ("{{that day and hour}}") of his final return is unknown to anyone but the Father.
Jesus' statement about the Son not knowing (in his incarnate state) highlights his genuine humanity and submission to the Father's will (cf. Mark 13:32). Some manuscripts omit "nor the Son," but the best textual evidence includes it.
The comparison to Noah's days emphasizes the suddenness and unexpectedness of the coming judgment for those engrossed in ordinary life, unprepared for God's intervention.
Life will seem normal ("{{eating and drinking, marrying...}}") right up until the moment of the *parousia*.
The examples of two men in a field and two women grinding illustrate the discriminating nature of the event: individuals in identical circumstances will face different outcomes (being "taken" or "left"). Whether "taken" means rescued (raptured) or taken in judgment is debated, but the context of Noah (taken away by the flood) might suggest judgment here, leaving the righteous behind for the kingdom. However, comparison with 1 Thessalonians 4:17 often leads to interpreting "taken" as salvation.
The primary application is the command to "{{stay alert}}" (*grēgoreite*) and "{{be ready}}" (*ginesthe hetoimoi*).
The analogy of the thief reinforces the need for constant vigilance due to the unexpected timing of the Lord's return.
Ignorance of the exact time is not a reason for complacency but a motivation for perpetual readiness.

The Parable of the Faithful and Wise Servant

⁴⁵ "Who then is the faithful and wise slave, whom the master has put in charge of his household, to give the other slaves their food at the proper time?⁴⁶ Blessed is that slave whom the master finds at work when he comes.⁴⁷ I tell you the truth, the master will put him in charge of all his possessions.⁴⁸ But if that evil slave should say to himself, 'My master is staying away a long time,'⁴⁹ and he begins to beat his fellow slaves and to eat and drink with drunkards,⁵⁰ then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee,⁵¹ and will cut him in two, and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

This parable illustrates the practical implications of watchfulness: responsible action and faithfulness in duty.
The "master" represents Christ, the "slaves" represent his disciples/followers, and the "household" represents the church or the sphere of responsibility given to believers.
The "faithful and wise slave" fulfills his duties diligently, caring for others ("{{give the other slaves their food}}") while awaiting the master's return. This represents ongoing spiritual service and care within the community.
Faithfulness will be rewarded with greater responsibility and blessing ("{{Blessed is that slave... master will put him in charge of all his possessions}}").
The "evil slave" represents those who profess allegiance but live irresponsibly and abusively, presuming upon the delay of the master's return ("{{My master is staying away a long time}}").
His actions (violence, self-indulgence) reveal his true character and lack of genuine faith.
The master's return will be sudden and unexpected for the wicked servant, leading to severe judgment.
"{{Cut him in pieces}}" (dichotomeō) is a graphic term for severe punishment, possibly metaphorical for utter destruction or exclusion.
His fate is with the "hypocrites," linking back to Jesus' condemnation of the religious leaders in Matthew 23. The description "{{weeping and gnashing of teeth}}" signifies intense suffering and regret in judgment (cf. Matthew 8:12, 13:42, 50).
The parable serves as a stark warning about accountability and the importance of living faithfully in light of Christ's certain, though unscheduled, return.

The Bullet Point Bible

Matthew 24