The Olivet Discourse is complex and difficult to interpret, but crucial to any preaching about eschatology. By identifying two chiastic structures that mirror each other, namely in Matthew 21:1−23:39 and 24:1−25:46, the relation and correspondence of the parts to each other and to the whole may be identified. Whereas the centre of the chiastic structure of Matthew 21:1−23:39 emphasises the authority and identity of Jesus Christ, the Lord and Son of David, the centre of the chiastic structure of 24:1−25:46 focuses on the sign and coming of the Son of Man. Matthew 21:1−25:46 could be a major literary unit that emphasises the King's entrance into, rejection of and exit from the temple and Jerusalem during his first coming, juxtaposed with the sign and coming of the Son of Man to Jerusalem in glory. Until then, the Lord expects his followers to watch, to be ready and prepared as they labour faithfully for him in these last days.
The interpretation of the Olivet Discourse is a notoriously complex task, especially in terms of analysing its structure. Thus, Carson (
The complexity of the Olivet Discourse has given rise to various schools of interpretation for Matthew 24−25. Whereas
The present article is written from a pre-millennial perspective and, for the most part, follows the futurist view. In 12:32, the blasphemy against the Spirit will not be forgiven in
The Tribulation Period is understood as a seven-year period immediately preceding the return of Jesus Christ to the earth (Toussaint
A detailed defence of pre-millennialism falls outside the scope of this article, but Vlach ( [1] Predictions of a coming reign of the Messiah over the nations on a restored earth after a time of worldwide tribulation [
Does the futurist view adequately deal with the questions of the disciples and how the parts of the discourse relate to each other and to the whole (cf. Carson
Jesus had just said, ‘See! Your house is left to you desolate; for I say to you, you shall see Me no more till you say, “Blessed is He who comes in the Name of the Lord!”’ (23:38−39). Jesus often spoke about ‘this generation’ when referring to his contemporaries (11:16; 12:39, 41, 42, 45; 16:4; 23:36). Would ‘this generation’ in Israel be the Jewish generation who would call on Christ to return? The answer is a firm ‘no’, since ‘this generation’ had already rejected Christ (11:16; 12:23−45: 23:36). A future generation of believing Jews will accept the Messiahship of Christ. Allison ( Jesus will not come back to the earth until the Jews and the Jewish leaders ask Him to come back. For just as the Jewish leaders once led the nation to the rejection of the Messiahship of Jesus, they must some day lead the nation to the acceptance of the Messiahship of Jesus. (p. 307)
Wilson (
Proposed chiastic structures for Matthew 21:1-25:46.
The nine criteria that Blomberg ( (1) There must be a problem in perceiving the structure of the text in question, which more conventional outlines fail to resolve. ... (2) There must be clear examples of parallelism between the two 'halves‘ of the hypothesized chiasmus ... (3) Verbal (or grammatical) parallelism as well as conceptual (or structural) parallelism should characterize most if not all of the corresponding pairs of subdivisions. ... (4) The verbal parallelism should involve central or dominant imagery or terminology, not peripheral or trivial language. ... (5) Both verbal and conceptual parallelism should involve words and ideas not regularly found elsewhere within the proposed chiasmus. ... (6) Multiple sets of correspondences between passages opposite each other in the chiasmus as well as multiple members of the chiasmus itself are desirable. … (7) The outline should divide the text at natural breaks which would be agreed upon even by those proposing very different structures to account for the whole. … (8) The center of the chiasmus, which forms its climax, should be a passage worthy of that position in light of its theological or ethical significance. If its theme were in some way repeated in the first and last passages of the text, as is typical in chiasmus, the proposal would become that much more plausible. (9) Finally, ruptures in the outline should be avoided if at all possible. (pp. 5−8)
Section | Parallelism | Central or dominant imagery/terminology Words/ideas not found elsewhere |
---|---|---|
AA, AA’ | Jesus exits temple ≈ Son of Man coming in glory (24:1, 25:31); Throwing down of temple stones ≈ devil, his angels and goats going away into eternal punishment (24:2; 25:41, 46) | Jesus sits on Mount of Olives (24:3) — King sits on throne of glory (24:3; 25:31), if not also on Mount of Olives (cf. Zch 14:4; Ac 1:9-12) |
A & A’ | Prophecy fulfilled (21:5) — prophecy made (23:39); Literal use of donkey & colt (21:2) — metaphorical use of hen & chickens (23:37) | Jerusalem (21:1, 10; 23:37 (2×)); My house — your house (21:13; 23:38); Blessed is He who comes in the name of the Lord! (21:9; 23:39) |
BB, BB | End is not yet ≈ after a long time (24:6; 25:19); antichrists coming in Christ's name vs. ‘at my coming’ (24:5; 25:27) (23:36) ≈ beginning of birth-pangs (24:8) ≈ wicked servant (25:26)) | (Judgement on fig tree (21:19-20) ≈ judgement on 'this generation’ |
B & B’ | I say to you (21:21; 23:36); Curse & wither ≈ kill & crucify (21:19-20; 23:34) | Fig tree (21:19-20) ≈ 'this generation’ (23:36) |
CC, CC’ | Many will fall away − I do not know you…door was shut (24:10; 25:10, 12); Put to death vs. allowed entrance (24:9; 25:10); Preparedness for Tribulation vs. unpreparedness (24:9-10; 25:1-13) | (Killed the prophets − kill you (23:30; 24:9)) |
C & C’ | Prophet(s) (21:26; 23:29-31); Heaven vs. hell (21:25 (twice); 23:33) | Implied echo in words of John the Baptist: ‘Brood of vipers’ (3:7; 23:33; cf. 21:25) |
DD, DD’ | False prophets − wicked servant (24:11, 48); Lawlessness and absence of love ≈ beats fellow servants and eats/drinks with drunkards (24:12, 49) | (Lawlessness and hypocrites (23:28; 24:51); two sons − two servants (21:28; 24:45-51)) |
D & D’ | Righteousness (21:32) vs. wickedness (23:28); Tax collectors & prostitutes enter the kingdom of God (21:31-32) ≈ greed and self-indulgence of scribes & Pharisees who clean outside and look beautiful on the outside but do not enter the kingdom (23:25) | Way of righteousness (21:32) −/vs. appearing righteous (23:28); Two sons (21:28) says yes/no but then does not obey/obeys ≈ two woes related to outside-inside (23:25-26) and inside-outside (23:27-28) |
EE, EE’ | End will come ≈ Son of Man coming as a thief in the night (24:14; 24:44); Gospel of the kingdom preached by ‘you’-masters of the house (24:14; 24:43); Readiness − end will come (24:14; 24:44) | (Master of the house 21:33; 24:43) |
E & E’ | Tenants ≈ blind guides/fools (23:16-17,24) who ‘have not read the Scriptures’ (21:42); Fruit in its season (21:35,41) ≈ mint, dill and cumin and weightier matters of the Law (23:23) | Landowner (21:33,40) ≈ God on his throne (23:22); the son and heir (21:37-38) ≈ one who dwells in the temple (23:21); Oaths used to neglect duty to God (21:34-38; 23:16-22) |
FF, FF’ | Abomination of desolation vs. coming of the Lord (24:15; 24:42); Flee vs. taken or left (24:16; 24:40-41); One on housetop or one in field ≈ one taken, one left (24:17:24:40-41) | In the field (24:18; 24:40); Do not take vs. one taken (24:17: 24:40); Do not turn back vs. left (24:18; 24:41) |
F & F’ | Throw outside into darkness (22:13) ≈ twice a son of hell (23:15); Refusal to come or going off to own land (22:3, 5) vs. willingness to travel over land and sea (23:15) | Lack of wedding garment (22:12) ≈ proselyte who goes to hell (23:15); Wedding banquet (22:2) vs. hell; Capstone (21:42) ≈ one greater than the temple (12:6; cf. 23:17, 19); Rejected stone ≈ altar of the cross (21:42; cf. 23:18-20) |
GG, GG’ | Great tribulation ≈ days of Noah, the flood (24:21, 37-38); Flight ≈ swept away (24:20; 24:39) | (Vulnerable women & prayer 23:14; 24:20-21; Greater condemnation ≈ great tribulation 23:14; 24:21)) |
G & G’ | Teach the way of God (22:16) vs. devour widows’ homes; Integrity & truth (22:16) vs. pretence (23:14) | |
HH, HH’ | Those days ≈ all these things (24:22, 34); Elect vs. this generation (24:22, 34); Not pass away − pass away (24:22, 34-35) | Cutting days short ≈ passing away (24:22, 34-35); Shutting the kingdom ≈ trying to kill all flesh (23:13; 24:22) |
H & H’ | Resurrection required to fulfil unconditional promises concerning the kingdom of heaven (22:23, 28; cf. 23:13) | Lack of physical offspring via levirate ≈ shut the kingdom to potential ‘spiritual offspring’ (22:24; 23:13) |
II, II’ | Gather (24:28, 31); Signs and wonders ≈ when you see all these things (24:24, 33) | (‘Here is the Christ’ vs. One is your Teacher: Christ (24:23, 26; cf. 23:8, 10); False christs and false prophets vs. Christ (24:24; cf. 23:8, 10)) |
I & I’ | Teacher (22:36; 23:8, 10); God ≈ Father (22:37; 23:9) | Greatest command in the Law (of Moses) ≈ Moses’ seat (22:36, 40; 23:2); Love of God vs. deeds done to be seen by men (22:37-38; 23:5); Love of neighbour vs. no love of neighbour (22:39; 23:4) ≈ serving others humbly (23:11-12) |
JJ & J | Lord and Son of David − Son of Man (22:42-45; 24:30) | (Enemies under your feet ≈ all tribes of the earth will mourn (22:44; 24:30)) |
Synonymous parallelism indicated by ‘—’; antithetic parallelism by ‘versus’ and synthetic by ‘≈’ Parallelism between sections of Matthew 21:1−23:39 and 24:1 25:46 is noted in (brackets).
Criteria 6, 7 and 8 also appear to have been met, since the proposed structures have numerous corresponding sections or member sets (AA-JJ; AA’-II’; A-J; A’-I’). The centres of the structures (J and JJ) not only focus on the person and identity of Jesus Christ, Lord and Son of David, but also on his coming (παρουσία, 22:41−46; 24:29−30). Moreover, sections A, A’, AA’ and AA all repeat the theme of the centre of these chiastic structures as highlighted in sections J and JJ. The proposed chiastic structures divide this literary unit into natural breaks with which most commentators agree (cf. 21:1−23:39), or at least do not disagree with (cf. 24:1−25:36). Regarding criterion 9, ruptures in the chiastic structures have been avoided.
By combining two chiastic structures that mirror each other, four corresponding pairs assist the interpretation of this complex literary unit. Since the chiastic structure of 21:1−23:39 was interpreted in a previous article in this journal (Scholtz
As Jesus is about to exit the temple built in terms of the Davidic Covenant, he does not refer to it as ‘my house’ anymore, but leaves ‘your house’ desolate (23:38; cf. 21:5, 13; 24:1). The next verse provides the reason (γάρ) for Jesus’ statement and also indicates how long this state of affairs will continue (23:39). Because the Son of David has been rejected by ‘this generation’ (23:36), the temple will remain desolate ‘from now on until’ (ἀπ᾽ ἄρτι ἕως ἂν) another Jewish generation is willing to be gathered together, trusting that Jesus is the Messiah and praising the Coming One (ὁ ἐρχόμενος; cf. 23:37−39; Allison
Once a future generation of Jews has trusted in Jesus and admitted that he is the Messiah (23:39; cf. 21:9), he will return to Jerusalem as King to sit on his glorious throne, acting as Judge over all the nations gathered before him (25:31−32; cf. 19:28; 24:30). The sheep inherit the kingdom but living unbelievers (goats) will not. The faith of the sheep is evidenced by their treatment of ‘the least of these My brethren’ (25:34, 40). By serving the least of these disciples, the sheep have served the King (25:45; cf. 10:40; Carson
The temporary movement away from Israel as a nation towards Christ's disciples from all the nations (Israel included) is evident from the day ‘this generation’ committed the unpardonable sin (12:23−50; cf. 13:10−17). The cursed fig tree represents ‘this wicked and adulterous generation’ in Israel (21:18−22; cf. Toussaint
Having provided a sign of the beginning of the end of the age, Christ focuses on his own coming (Fruchtenbaum
During the Tribulation Period, many false prophets will arise and lead many astray (24:11). Just as they did at Christ's first coming, false teachers may appear outwardly beautiful, but their teaching actually gives rise to lawlessness, the very opposite of love (24:12; cf. 23:25−28). However, those who endure to the end will be delivered (24:13; cf. 10:22). Just as the parable of the two sons describes symmetrical but opposite responses at Christ's first coming, so too does the parable of the two servants show symmetrically opposite responses to the servants’ responsibility during the time of the Master's delay before his second coming (21:28−32; 24:45−51). During the Tribulation, faithful and wise servants will obey the Master by giving food at the proper time (24:45; cf. 10:16−39) − a lesson applicable to the Church.
At Christ's first coming, the vinedressers, namely the religious leaders of ‘this generation’, were replaced (21:33−46; cf. Turner
Having provided a description of events or conditions during the Tribulation Period in 24:9−14, Jesus next describes in 24:15 the specific event that constitutes ‘the greatest sign of all’, namely the ‘abomination of desolation’ (Constable
The woe spoken against the scribes and Pharisees for misappropriating the property of widows, doing so under cover of long pretentious prayers, all resulting in greater condemnation (23:14), is chiastically paired with the plight of pregnant women and those nursing infants in those days (24:19) − thus G’ and GG in the chiastic structures. The days inaugurated by the abomination of desolation will be the worst ever − Jesus calls that time the ‘great tribulation’ (24:21) − and prayer should be made that ‘your flight may not be in winter or on a Sabbath’ (24:20). Those living in the days of Noah ignored the warnings before the flood suddenly came (24:37−39); however, once the abomination of desolation takes place, it will be absolutely crucial to heed Jesus’ warnings (thus GG’; 24:36−39). Regarding the other key of this chiastic pattern, namely the question about paying taxes to Caesar (22:15−22, or G), Jesus’ answer lays down the proper relationship between his people and the government (Carson
At Christ's first coming, the false religious leaders did not enter the kingdom themselves and also shut the doors of the kingdom to those people who wanted to enter (23:13). Similarly, close to Christ's return, if God had not determined for the elect's sake that the Great Tribulation would not be longer than three-and-a-half-years (Constable
According to the proposed chiastic structures, false christs and prophets are contrasted with the greatest Teacher, Jesus Christ (23:1−12; 24:23−28). The true Teacher has forewarned the elect about great signs and wonders that false christs and prophets will use to deceive people (24:24−25). During the Great Tribulation, if anyone teaches ‘special knowledge’ (Morris
Whereas the centre of the chiastic structure of 21:1−23:39 emphasises the authority and identity of Jesus Christ, the Lord and Son of David (22:41−46), the centre of 24:1−25:46 focuses on the sign and coming of the Son of Man (24:29−30; cf. 24:3). ‘Immediately after the Tribulation of those days, the sun will be darkened, and the moon will not give its light’ (24:29), but this darkness will be dispersed by the sign of the Son of Man appearing in heaven (24:30a). This sign may be the visible manifestation of God's glory followed by the coming of the Son of Man (cf. Fruchtenbaum
Focusing exclusively on the Gospel of Matthew, the complexities of the Olivet Discourse have been addressed in two ways. Firstly, by arguing that, since Christ will not return until a Jewish generation accepts his Messiahship, the sign of his coming and the end of the age cannot appear until ‘this generation’ in Israel has been judged for committing the unpardonable sin. Secondly, the two mirroring chiastic structures of 21:1−25:46 may reduce the complexity in the interpretation of Matthew 24−25 and also shed light on how the parts of 21:1−23:39 and 24:1−25:46 inter-relate and correspond to each other and to this major literary unit as a whole. Only God knows when Christ will return, but until then, the Lord Jesus expects believers to watch, be ready and labour faithfully for him in these last days. When the Son of Man comes, we will behold the glory of the King.
The author declares that he has no financial or personal relationship(s) that may have inappropriately influenced him in writing this article.
Further references to Matthew will be indicated only by chapters and verses. Quotations from Scripture are taken from the NKJV.
Referring to Isaiah 65:20 and Zechariah 14, Vlach (
If 23:14 is not authentic, sections F and G may be combined with the corresponding pair, being a combination of G’ and F’, and sections FF and GG may likewise be combined with the corresponding pair being a combination of GG’ and FF’.
This article does not relate 24:4−8 to the Tribulation Period. Some futurists (cf. Constable
The Lucan request (cf. Lk 21:7) is for a sign as to when the temple will be destroyed, not for the sign of Christ's coming and the end of the age (cf. Mt 24:3). The sign of the coming destruction of Jerusalem and its temple is provided in Luke 21:20−24: when you see Jerusalem surrounded by armies, then flee. Believers heeded this warning as Carson (