Matthew 25:1-46

What is the theme of this chapter?

The predictions and warnings of the King continued (demonstrating faith during the Tribulation).

What is the key verse(s) of this chapter? Verse 34

"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."

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 25:31-46

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 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. And he will place the sheep on his right, but the goats on the left. 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. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ 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.’ “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 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.”

This judgment, at the Lord’s second coming, of Gentiles who survived the Tribulation, is not the same as the Great White Throne Judgment at the end of the Millennium when the wicked dead will be resurrected to judgment.

all the nations - Gentiles

"Lit., all the Gentiles.  This is a judgment of those Gentiles who survive the Tribulation and whose heart-relation to God is evidenced by their treatment of the Jews (Christ's brethren, v.40), specially during that time.  Surviving Jews will also be judged at this same time.  See Ezekiel 20:33-44:  This passage describes the coming judgment of those Jews who will be living at the conclusion of the tribulation period when Christ returns to earth.  The Chief Shepherd (Christ) will then examine His flock (pass under the rod, v.37; cf. Lev. 27:32), purge ... the rebels (v.38), and bring the faithful into the blessings of the new covenant in the kingdom.  At this same time, Gentile survivors of the tribulation period will also be judged so that all who live through that terrible time will at its conclusion either enter the kingdom in unresurrected bodies or be case into hell. Thus, at the very beginning of the Millennium, all who enter it in earthly bodies will have proved through these two judgments that they are redeemed." (Ryrie)

on his right - "The place of honor." (Ryrie)

For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me. - "To do these deeds of kindness to Jewish people during the Tribulation will undoubtedly expose the doers to persecution and even death at the hands of Antichrist and his agents." (Ryrie)

when did we - "They are unconscious of their goodness, in contrast to the ostentation of the Pharisees.  In verse 44 we see the opposite: the unconscious neglect of duty." (Ryrie)

my brothers - Israel

"The reference to 'these brothers' indicates that there will be a third group there in the presence of Christ. That phrase may refer to those who are Christ’s brothers after the flesh, that is, the nation of Israel; or it may refer to those chosen messengers, the 144,000 of Revelation 7, who will bear witness of Him during the Tribulation. Such ones will be under a death sentence by the beast. They will refuse to carry the beast’s mark, and so they will not be able to buy and sell. Consequently, they will have to depend on those to whom they minister for hospitality, food, and support. Only those who receive the message will jeopardize their lives by extending hospitality to the messengers. Therefore what is done for them will be an evidence of their faith in Christ, that is, what is done for them will be done for Christ. These will not be accepted because of their works, for no man is ever saved by works. But their works will demonstrate their faith in in the person of Christ that renders them acceptable to Him." (Pentecost)

"By rejecting God’s love and mercy, by continuing in unbelief they [the goats, v 46] sided with the devil and his angels and now there is no other remedy for them but to share for all eternity the place prepared for the devil and his angels. At the close of the thousand years the devil is put into the lake of fire (Revelation 20:10). Previously the beast and the false prophet were cast into that place before the millennium (Revelation 19:20). The order of punishment then is the following: 1.) The beast and the false prophet. 2.) The unrighteous nations. These go there before the millennial kingdom. 3.) The devil with his angels. 4.) The wicked dead from the great white throne judgment. This takes place after the thousand years." (Gaebelein)

"This judgment, which results in the goats being cast into everlasting fire, is in keeping with the previous prediction of Christ in the parable of the wheat and tares and the parable of the dragnet (Matthew 13:24-30, 31-43, 47-50), and is also clearly taught in Revelation 14:11 and 19:15. No adults who are not converted will be allowed to enter the millennial kingdom. The judgment here is not a final judgment, but is preparatory to establishing the kingdom of righteousness and peace, of which many Scriptures speak." (Walvoord)

Pentecost includes a helpful summary of the entire Olivet Discourse.

"Christ’s announcement of judgment on Jerusalem undoubtedly was understood by the disciples in its eschatological context as a judgment preceding the second advent of Messiah to the earth. They asked when the judgment would come and what signs would be given to the nation Israel. Christ explained the signs in detail (Matthew 24:4-26), outlining the events of the first half of the Tribulation (vs.4-8) and also the events of the second half (vs.9-14). He then described the climactic sign (vs.15-26). Christ moved on to the next eschatological event, His second advent to the earth (vs.27-30), followed by the regathering of Israel (v.31). In a parenthetical statement in unfolding the eschatological events, He gave exhortations to watchfulness, preparedness, and faithfulness (vs.32-51). He then resumed the eschatological revelation, teaching that following Israel’s regathering Israel will be judged to separate the saved from the unsaved. The saved will be received into the kingdom but the unsaved will be excluded (25:1-30). In concluding He spoke of the judgment of living Gentiles to separate the saved Gentiles from the unsaved. Again, the saved will be received into the kingdom but the unsaved will be excluded (Matthew 25:31-46)." (Pentecost)

Matthew 25:14-30

“For it will be like a man going on a journey, who called his servants and entrusted to them his property. To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. He who had received the five talents went at once and traded with them, and he made five talents more. So also he who had the two talents made two talents more. But he who had received the one talent went and dug in the ground and hid his master's money. Now after a long time the master of those servants came and settled accounts with them. And he who had received the five talents came forward, bringing five talents more, saying, ‘Master, you delivered to me five talents; here I have made five talents more.’ His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ And he also who had the two talents came forward, saying, ‘Master, you delivered to me two talents; here I have made two talents more.’ His master said to him, ‘Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master.’ He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. So take the talent from him and give it to him who has the ten talents. For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth.’

"For it will be like a man going on a journey" is obviously referring to the sentence immediately preceding (there are no verses in the original, so there is no break here). "… Watch therefore, for you know neither the day nor the hour." So, along with the context of the whole passage, this makes it clear that it’s still referring to the Lord’s return at the beginning of the millennial kingdom.  This seems obvious for if we try to apply this passage directly to us, saying this passage merely contrasts those who make use of God's gifts and those who don't, then we must conclude that those who don't use their gifts wisely go to hell (v 30).  This can't be the case because of what we are told in Romans 4:5 and Galatians 2:15-21.  Of course there are timeless principles in this portion of Scripture but it is not written directly to us or about us.

talent - "A talent was a large sum of money, varying greatly in value according to whether it was silver or gold, and could weigh from 58 to 80 pounds. A silver talent could be worth as much as $2,000, and a gold talent could be worth as much as $30,000. With the rise in price of these metals, today the value would be even higher. When taking into consideration that a mans’ wage in Christ’s time was 16 cents a day, the purchasing power of this amount of money was very large. At maximum, the five-talent man could have received as much as $150,000, a fortune, which would be worth millions today in purchasing power." (Walvoord)

"The explanation seems to be that this wicked man had the same kind of cunning that Judas Iscariot used when he accepted the money for the betrayal of Christ. Judas had reasoned that if Jesus was indeed the Messiah, his betrayal would not matter, and he would be ahead thirty pieces of silver. If Jesus was not the Messiah, he at least would have the silver. So, the wicked one-talent man likewise reasoned: If my lord returns, I will be able to give him back his talent and cannot be accused of being a thief, but if he does not return, there will be no record that the money belongs to him, such as would be true if I deposited it in the bank, and then I will be able to use the money myself. His basic problem, like the problem of Judas, was a lack of faith. The one-talent man did not believe that it was sure his lord was coming back. It is therefore clear that his basic problem was that of being an unbeliever, not simply being unfaithful in service. Accordingly, the conclusion of the illustration, 'for unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath' (v.29), refers to everyone who has faith or who is lacking faith." (Walvoord)

"In the second parable (Matthew 25:14-30), Christ again taught that following His return and Israel’s regathering the nation must undergo judgment, This again will be a judgment to determine, on the one hand, who is saved and therefore to be accepted into the kingdom, and on the other hand, who is unsaved and to be barred from entering the kingdom. In this parable the Lord taught truth similar to what He had taught in Luke 19:11-27. In that parable in which there was equal distribution, Christ taught equal opportunity; here however, where there is an unequal distribution, He taught individual responsibility. Christ in this parable revealed that the nation Israel, which had been set aside as God's servant (Exodus 19:5-6), received a responsibility for which they were answerable. In the Old Testament Israel was designed to be God’s light to the Gentile world. The candelabra in the tabernacle was to be a perpetual reminder of Israel’s function. Because Israel was faithless to that function, Isaiah promised that another Light would come to bring light to the Gentiles (Isaiah 60:1-3). Christ came as the 'true light' (John 1:9; 8:12). God will set apart Israel again during the Tribulation to be His light to the world (Revelation 7:1-8). When Christ comes the second time, the nation will be judged to determine individual faithfulness to that appointment . Faithfulness will indicate faith in in the person of Christ. Those who prove themselves faithful will be accepted into His kingdom, but those who are faithless will be excluded from His kingdom. Thus, in these two parables, Christ described the judgments that will come on the nation Israel following their regathering after His second coming." (Pentecost)

Matthew 25:1-13

“Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them, but the wise took flasks of oil with their lamps. As the bridegroom was delayed, they all became drowsy and slept. But at midnight there was a cry, ‘Here is the bridegroom! Come out to meet him.’ Then all those virgins rose and trimmed their lamps. And the foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ But the wise answered, saying, ‘Since there will not be enough for us and for you, go rather to the dealers and buy for yourselves.’ And while they were going to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. Afterward the other virgins came also, saying, ‘Lord, lord, open to us.’ But he answered, ‘Truly, I say to you, I do not know you.’ Watch therefore, for you know neither the day nor the hour.

lamps - "The lamps consisted of round receptacles for pitch or oil for the wick. This was placed in a hollow cup or deep saucer, which was fastened by a pointed end into a long wooden pole, in which it was born aloft." (Gaebelein)

Every one of my commentaries (except Pentecost) inexplicably and almost desperately attempts to apply this parable to the current church age even though the Lord clearly states in verse 1 that He’s referring to the kingdom of heaven, the Millennium. My guess is that most pastors and writers find that it gives them such a great opportunity to lecture their listeners and readers about being good that they just can’t bear not to use it. Of course there is universal application here, but first and foremost, it’s important to find out what the passage actually means and to whom it is written.

Again, the Lord was talking to His disciples (Matt 24:3), the men who will sit on twelve thrones in the kingdom (Matt 19:28). He was in the process of taking them through the coming prophetic program. In chapter 24, He took them through the Tribulation and His second coming at the end of that period. Then He began teaching them through parables the importance of being ready for the second coming and the kingdom that would immediately follow. The existence of the church hadn’t yet been revealed and the existence of a gap of time in the prophetic program, hadn’t yet been revealed. In fact, the kingdom hadn’t even been offered yet! There is simply no honest, logical way to apply this directly and primarily to the church.

Pentecost is the only commentary I have that sees this. I wish he had gone into some more detail, but here’s what he has to say on this passage in its entirety.

"Christ now resumed His revelation of the chronology of prophetic events for Israel. He taught that following His return (Matthew 24:30) and the regathering of the nation Israel to their land (v.31), the nation would be brought under judgment (25:1-30). Christ used two parables to teach that the regathered nation will be judged to determine who is saved and who is unsaved. The purpose of this judgment will be to exclude the unsaved from, and to receive the saved into, the kingdom that He will establish following His Second Advent. The first parable is that of the ten virgins (25:1-13). While Paul used the figure of a virgin in reference to the church (2 Corinthians 11:20, the Jewish context here shows that the church is not in view. Christ in His discourse was developing the eschatological program for the nation Israel. The parable was based on the marriage customs of our Lords’ day. Previous to the actual wedding, an invitation would be extended to those who were invited to the marriage feast. At the time for the banquet, a second invitation would be sent out announcing that the marriage feast was prepared. While the bridegroom sent for his bride so as to claim her as his own, the guests would assemble. The presentation of the bride to the bridegroom would be made in a private inner chamber. At the conclusion of the presentation ceremony, the assembled guests would eagerly await the appearance of the bridegroom with his bride. In the Lord’s parable ten virgins had been invited as guests and were awaiting the appearance of the bridegroom with his bride. The ten were divided into two groups. Jesus called one group foolish. The reason was that while they took lamps anticipating a possible delay in the appearance of the bridegroom, they did not take any extra oil so their lamps could be kept burning if there was a delay in his appearance. The wise not only took lamps but, anticipating a possible delay, took extra oil so that their lamps could be replenished and thus kept burning. The bridegroom was delayed and the ten fell asleep. and in the middle of the night, they were suddenly awakened from their sleep. It was announced that the bridegroom had returned, and now they were expected to meet him to welcome him and his bride. The lamps of the foolish virgins had gone out, and they were unprepared to meet the bridegroom. They sought oil for their lamps, but it was too late the obtain oil because the bridegroom had come. The foolishness of the five virgins thus consisted, not (as is commonly supposed) in their want of perseverance — as if the oil had been consumed before the bridegroom came, and they had only not provided themselves with a sufficient extra-supply — but in the entire absence of personal preparation, having brought no oil of there own in their lamps. The five who had prepared themselves for the delay could light their lamps and welcome the bridegroom because they were prepared. 'The virgins who were ready went in with him to the wedding banquet' (Matthew 25:10). The appearance of the bridegroom terminated the time of opportunity to prepare to meet him. After the prepared virgins were admitted to the wedding banquet 'the door was shut.' When the unprepared virgins returned and sought admittance, they were rejected because they were unprepared and were not watching. In this parable Christ taught that during the interval in which He will be absent, those who anticipate His coming should be prepared and should be watching. His return will terminate the opportunity for people to prepare themselves to enter the millennial kingdom, and only the prepared will be accepted. No unsaved (unprepared) person will be admitted into Christ’s millennial kingdom. This is made very clear in Psalm 24, which tells of pilgrims proceeding to Jerusalem for a festival. They are seen approaching the city with the hope that they might on that occasion meet Messiah and welcome Him to His kingdom. But as they proceed, some ask, 'Who may ascend the hill of the Lord? Who may stand in His holy place?' (Psalm 24:3), that is, who will be accepted into Messiah’s kingdom? Others give the answer, 'He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false' (v 4). Thus only the pure in heart shall see God (Matthew 5:8)." (Pentecost)

Matthew 24:1-51

What is the theme of this chapter?

The predictions and warnings of the King.

What is the key verse(s) of this chapter? Verse 35

"Heaven and earth will pass away, but my words will not pass away."

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 24:45-51

“Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that wicked servant says to himself, ‘My master is delayed,’ and begins to beat his fellow servants and eats and drinks with drunkards, the master of that servant will come on a day when he does not expect him and at an hour he does not know and will cut him in pieces and put him with the hypocrites. In that place there will be weeping and gnashing of teeth.

household - "The Greek word here translated household is only once again used [in Scripture]. In Revelation we read that 'the leaves of the tree were for the healing of the nations.' What relation can there be between healing and household? This question can only be answered by an understanding of what this word household really signifies. It is the word from which we derive our word therapeutic, and the basic idea of it is healing. The word household refers to all such in the house as serve.  That first word, 'Who then is the faithful and wise servant?' is the word bond-slave; but the word household comes from another term for servant, which is other than the word bond-slave. It is a word that signifies a loving service, a purpose of healing in service. This is a case of metonymy, where one word is put for another, which the other suggests, as when we say a man keeps a good table, when we refer really to his food. This word in the parable, then, suggests the picture of a great house, and one Lord; and all of those in the house under his control, as thinking of his interests, while serving under his command.  His attitude is simply that of bringing forth meat in the due season, and feeding the rest; the attitude of caring for all the other members of the household during the Lord’s absence, for the sake of the absent lord." (Morgan)

My master is delayed - "The evil servant's belief (that the master would not return soon) affected his conduct toward others (as is always true)." (Ryrie)

The commentaries don’t know what to do with this passage. Some try to apply it as a general truth for every age. Others say the Lord suddenly stopped talking about the Tribulation and His second coming and started talking about the current age.

While there is obvious universal truth here about serving faithfully, it is impossible for me to believe that the Lord suddenly shifted His topic from His second coming to a separate period that hadn’t yet been revealed and that His listeners could not possibly have understood. Since the kingdom He came to offer wasn’t actually offered until after His resurrection and ascension, it makes no sense that He would be speaking as though it had already been set aside.  The Jew who "endures to the end, he will be saved" (v 13).  Those who don't, will be put with the hypocrites, where "there will be weeping and gnashing of teeth" (v 51).

Matthew 24:36-44

“But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking,marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man. Then two men will be in the field; one will be taken and one left. Two women will be grinding at the mill; one will be taken and one left. Therefore, stay awake, for you do not know on what day your Lord is coming. But know this, that if the master of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect.

stay awake = be continuously on guard

the days of Noah - "Christ likened those future days in which the signs will unfold to the days of Noah (vs 37-39). Noah announced a coming judgment and offered people a way of escape from it. However, people ignored Noah’s warnings of judgment and went on occupying themselves with their normal course of life. They were 'eating and drinking, marrying and giving in marriage (vs 38) right up until the very day Noah entered the ark." (Pentecost)

"The days of Noah were times of carousing and unpreparedness, as they will be at the Second Coming.  The flood removed the wicked (cf. Luke 17:27).  Christ will do the same at His return." (Ryrie)

one will be taken and one left - "According to Matthew 24:40-41, 'Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.' Because at the rapture believers will be taken out of the world, some have confused this with the rapture of the Church.  Here, however, the situation is the reverse. The one who is left, is left to enter the kingdom; the one who is taken, is taken in judgment. This is in keeping with the illustration of the time of Noah when the ones taken away are the unbelievers. The word for 'shall be taken' in verses 40-41 uses the same word found in John 19:16, where Christ was taken away to the judgment of the cross." (Walvoord)

"It is the opposite meaning of 'taken' and 'left' when the Lord comes as the 'Bridegroom' for His Church. Then, too, some will be taken and others left. The true believers will be taken into glory, caught up in clouds to meet Him in the air; the unbelievers and mere professors will be left. Some deny that the word 'taken' in our passage means a judicial taking away. The context, however, shows (the reference to Noah and the flood) that this must be the meaning. Surely those who were taken by the flood were not 'received into glory.'" (Gaebelein)

"The ones taken will be taken to judgment and death.  The ones left will be left to enter the blessings of the millennial kingdom." (Ryrie)

My husband sent the following email to Pastor Kurth:

"I’m working through Matthew chapter 24 now. Verse 36 says that no man or angel knows the day of the Lord’s second coming, but only the Father.

Here’s my question. Isn’t the second coming going to occur at the end of the 70th week? In other words, once the Tribulation begins, won’t all believers know that the second coming will be in seven years?

What am I missing?

Wait, I think I figured it out. It’s talking about His coming in judgment, so it’s referring to the beginning of the Tribulation, not the second coming, right?"

Here’s his reply:

"No, you were right the first time. In the context, both before and after, it is talking about the Second Coming (v 30, 37).

You ask tough questions! I have some theories I’ll share, and I’m copying Dave in, so he can contribute too.

An easy out would be to say that no one knew the date and time of the Second Coming at the time the Lord spoke those words. That would be because the 70th week countdown to the Second Coming had not yet begun. That’s true, but in the subsequent context, it makes it clear that the Second Coming will come unexpectedly on people standing around, so this explanation would not seem to be the natural choice.

Next, Matthew 24:22 says,

'Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.'

This would explain why the Second Coming would come on men unexpectedly, as the subsequent context indicates, and why no man would know the day nor the hour.

How God will shorten the days of that is not clear. But when we read that 'the third part of the sun was smitten' (Rev 8:12), that could mean the sun’s intensity is lessened by 33.3%, or it could mean as Amos says,

'And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day.'

We mark days by the sun, and if days are shortened by a third, that would 'shorten' the 70th week.

But then you could say that people who (unlike me) are good at math could figure out the day of the Second Coming once the days are shortened. Well, maybe; but then they’d have to wonder, 'Will God go by the original 24 hour a day seventy weeks, or by this new way of reckoning days?'

Then you have to factor in that the 70th week is usually described as 42 months, or 1260 days (Rev 11:2,3). But in Daniel 12:11, half the Tribulation is called 1290 days, thirty days longer. This is because there are so many things that are said to happen mid-Trib that they can’t all be done in one day, so there is a pause in the 70th week. Well, if God can mess with the 1260 day amount in that way, why not in some other way? He’d have to stick to the Book, but maybe there are other things in the Book we’re not thinking of.

For instance, there is this fascinating thing that dispensational pioneer Clarence Larkin discovered, that God does not seem to count time when Israel is out of favor with Him. I don’t know if this could factor in too. It actually could be the only explanation. Or it could be this explanation plus all of the above, or only a certain combination of all of the above. But if we can’t figure it out, most likely Tribulation saints might not be able to figure it out either."

He also sent my question to Dave Stewart. Here’s what he said.

"Any, some, none or all of the above is exactly right, I think. Not only does the Lord say that no one knows the day or the hour, He goes so far as to say, 'in such an hour AS YE THINK NOT the Son of Man cometh' (vs 44). And these guys will have the gifts of prophesy and of knowledge, and still they won’t be able to figure it out. The day and the hour is deliberately kept hidden as the parable of the ten virgins and others indicate. They need to keep their lamps burning because they just won’t know. The best they’ll have to go on is 'when these things begin go come to pass, then look up…, for your redemption draweth nigh'. (Lk.21:28)

As to the known timeline of the tribulation, we need to remember that the battle of Armageddon is a long, extended event. It doesn’t all happen in one day. So does the Lord return on day 1260? Or is that the day the battle ends? Or is it some time in between? Or does Christ return as Matt 24:29-31 says, 'immediately after'. If so, define immediately. And how long is it between 'the sign of the Son of Man' and the actual second coming? I think this is one of the few major events God has planned that will be literally unpredictable."

Matthew 24:32-35

“From the fig tree learn its lesson: as soon as its branch becomes tender 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.

all these things - "The signs described in verses 4-28." (Ryrie)

There are several opinions on what, exactly, the Lord was referring to when He mentioned the "fig tree" (v 32) and "this generation" (v 34). I have copied the ones that make the most sense to me:

"The fig tree is the picture of Israel. The parable of the fig tree in Luke 13 is well known, and its application is Israel, to whom the Lord came, looking for fruit, and did not find it.Luke 21, the record there of this discourse, mentions likewise the fig tree and all the trees; these are the Gentiles, the nations. In Matthew 21, we see in the withered fig tree a type of Israel’s spiritual and national death. but that withered tree is to be vitalized. The fig tree will bud again. However, the characteristic of the fig tree is that fruit and leaves are there together. As soon as the branch becomes tender the fruit is found. It is a rapid development. This is the lesson here. Israel’s blessing, new life, fruit and glory will quickly be realized in those end days.. When in these last seven years, and especially the last 1,260 days, all these things come to pass, they will know that all which is promised to Israel will be at hand." (Gaebelein)

"One having passed through the rigors of a cold Judean winter would eagerly anticipate the coming of summer. When such a one sees the first green shoots appearing on a fig tree, he has an indication of the season in which he is then living (Matthew 24:32). He can anticipate the passing of the cold and the coming of spring. Christ applied this simple principle, saying, 'when you see all these things, you know that it is near, right at the door' (v 33). In the context 'these things' refers to the signs of verses 4-28. Those who will see the signs will know that He, the Messiah, or it, Messiah’s judgment, is at the door. Since these signs will all occur in the seven years of Daniel’s seventieth week, the generation that sees the beginning of these signs will 'not pass away until all these things have happened' (Matthew 24:34), for they all will fall within a brief span of time. These will not be signs given to a generation preceding the Rapture. Instead these signs will be given to a generation that cannot begin until after the church has been translated." (Pentecost)

"Some commentators refer 'generation' to the nation of Israel. The meaning, then, would be that Israel would continue as a nation until the second coming of Christ. Some take generation to refer to an indefinite period of time (age) and, accordingly, take it as instructing the disciples that the age leading up to the second coming will not end until the event of the second coming itself. A third explanation is that the word generation means what it normally means, that is, a period of thirty to one hundred years, and refers to the particular generation that will see the specific signs, that is, the signs of the great tribulation. In other words, the same generation that will experience the great tribulation will also witness the second coming of Christ." (Walvoord)

"No one living when Jesus spoke these words lived to see 'all these things' come to pass.  However, the Greek word can mean 'race' or 'family, 'which makes good sense here; i.e., the Jewish race will be preserved, in spite of terrible persecution, until the Lord comes." (Ryrie)

The most simple explanation — that the Lord was speaking of the generation of people who were alive when He spoke these words — cannot be true because the Lord’s second coming did not occur while they were alive.

The possibility that the Lord was wrong also cannot be true because His Word is truth (Jn 17:17).

Matthew 24:23-31

Then if anyone says to you, ‘Look, here is the Christ!’ or ‘There he is!’ do not believe it. For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. See, I have told you beforehand. So, if they say to you, ‘Look, he is in the wilderness,’ do not go out. If they say, ‘Look, he is in the inner rooms,’ do not believe it. For as the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man. Wherever the corpse is, there the vultures will gather. “Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Then will appear in heaven the sign of the Son of Man, 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 power and great glory. And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.

signs and wonders - See Revelation 13.

if possible, even the elect - but it isn’t, either because of God’s protection or because the days are shortened, or both

I have told you beforehand - See Matthew 7:15; 15:3-14; 16:6-12; 23:1-36; 24:11.

"This is a warning as well as a prediction." (Ryrie)

"If told that Messiah has come already and is manifesting Himself in the desert they are not to go forth seeking Him there. If told He is hidden in some secret place they are not to believe it. For His coming will be in visible manifested glory when He shines forth from heaven as lightning flaming athwart the sky." (Ironside)

Verse 28 is saying that, as where there is death, there will be vultures, so where there is corruption, there will be judgment.

those days - See Revelation 6:12-14.

the sun...the moon...the stars - "These astral phenomena, which will accompany the return of the Son of Man, are foretold in Isa 13:9-10 and Joel 2:31; 3:15." (Ryrie)

the sign - probably the Shekinah cloud (Acts 1:9-11)

"Some think this is the lightning of verse 27, others the Shekinah, or glory, of Christ; still others leave it unspecified.  At any rate, the Son of Man Himself will come visibly (Rev 1:7).  There seems to be no reason for not taking this part of Jesus' teaching as plainly as other parts." (Ryrie)

tribes of the earth = lit. "of the land" - Israel! - Zechariah 12:10-12

mourn - an intense, ritualistic mourning

they will see the Son of Man - Revelation 1:7: "Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen."

trumpet call - the gathering of Israel - Isaiah 11:11-12; Isaiah 27:13

"Christ now proceeded to describe the third eschatological event in Israel’s program — the restoration of the nation Israel back to the land. Since this whole discourse has been devoted to the prophetic program for Israel, the reference to 'His elect' (Matthew 24:31) cannot refer to the church. Instead, the reference must be to the nation that God had chosen (Exodus 19:5-6). During the Tribulation Israel will be scattered out of the land by military invasions. The Israelites will flee and find refuge among the Gentile nations. God will supernaturally bring the people of Israel back to the land through the instrumentality of angels. This will be the final restoration anticipated in the Old Testament (Deuteronomy 30:1-8)." (Pentecost)

Matthew 24:15-22

“So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains. Let the one who is on the housetop not go down to take what is in his house, and let the one who is in the field not turn back to take his cloak. And alas for women who are pregnant and for those who are nursing infants in those days! Pray that your flight may not be in winter or on a Sabbath. For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.

abomination of desolation - "This is the man of sin (2 Thes 2:4), the Antichrist, who at this midpoint in the Tribulation breaks the covenant he made with the Jewish people at the beginning of the Tribulation (Dan 9:27) and demands that they and the world worship him.  Those who resist will be persecuted, and many will be martyred; that is the reason for the urgency of the instructions in verses 16-22." (Ryrie)

spoken of by the prophet Daniel - "Does he [Daniel] mention anything in his great prophecies about a future abomination and where do we find these passages? He does in three places.  

"'Then he shall confirm a covenant with many for one week; but in the middle of the week he shall bring an end to sacrifice and offering. And on the wing of abominations shall be one who makes desolate, even until the consummation, which is determined, is poured out on the desolate' (Daniel 9:27).  

"'And forces shall be mustered by him, and they shall defile the sanctuary fortress; then they shall take away the daily sacrifices, and place there the abomination of desolation' (Daniel 11:31).  

"'And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand two hundred and ninety days' (Daniel 12:11).

"There can be no doubt that the Lord refers to these three passages in Daniel, and it is of that abomination mentioned in these passages of which He speaks. These three verses in Daniel refer all to the same period of time; this period is three years and a half. The same space of time is mentioned in Daniel 7:25. He shall speak pompous words against the Most High, shall persecute the saints of the Most High, and shall intend to change times and law. Then the saints shall be given into his hand for a time and times and half a time. (Which makes three and a half. Then in Daniel 10:7 we have it mentioned again … it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Later, in the book of Revelation we shall discover the same period of time there.

"The 24th verse in Daniel 9 is the prophecy stated in a general way. 'Seventy weeks are determined for your people and for your holy city, to finish the transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy.' Seventy sevens, as it is in Hebrew, make 490. This space of time is, so Gabriel declared, apportioned out, for the people of Israel and Jerusalem, and at the close of it the full blessing of Israel will come to pass; the righteousness of ages, undoubtedly refers to the kingdom age, the Millennium. So in a general way the whole prophecy of seventy-year weeks is given and what shall be accomplished in them and at the close of them for the people Israel and for Jerusalem. But now as we read on we find a division of these seventy weeks. First: Seven weeks; secondly: Sixty-two weeks; thirdly; One week. What does this division mean? We are not left to speculation, for the Word makes it plain. 'Know therefore and understand, that from the going forth of the command to restore and build Jerusalem until Messiah the Prince, there shall be seven weeks and sixty-two weeks; the street shall be built again, and the wall, even in troublesome times. And after the sixty-two weeks Messiah shall be cut off, but not for Himself; and the people of the prince who is to come shall destroy the city and the sanctuary. The end of it shall be with a flood, and till the end of the war desolations are determined (Daniel 9:25-26). The first seven weeks, that is 49 years, is the period of time which elapsed from the giving of the command to rebuild Jerusalem and its walls till this was accomplished. The commission to restore and build Jerusalem was given to Nehemiah by Artaxerxes in his twentieth year. The sixty-two weeks is the period of time from the complete restoration of the city and the walls till Messiah is cut off, that is the death of Christ, and there is nothing for Him.

"When this prince, the head of the revived Roman empire, appears, he will make a covenant with the Jews. His covenant will be for one week, that is for seven years. It is interesting to notice that the covenant will be made with 'the many,' not with all, for the believing Jewish remnant will know the true personality of the wicked prince and refuse to enter into that covenant. What this covenant will be we do not know … It will undoubtedly be of a political nature and connected with the resettlement of the Jews in Palestine, the rebuilding of the temple and the institution of their worship by sacrifices.

"This covenant will be effected in the beginning of the week (seven years) and all will run smoothly for a while. But in the middle of the week he will unmask himself and in conjunction with that other wicked one, the man of sin, the son of perdition, the personal anti-Christ, he will break the covenant and cause the sacrifice and the oblation to cease. In its place he will set up the abomination (Daniel 11:31). What then is this abomination? It will be idolatrous worship.

"What will then take place is clearly stated in Revelation 13:12-18. There we read of an image. 'He was granted power to give breath to the image of the beast, that the image of the beast should both speak and cause as many as would not worship the image of the beast to be killed.' This, no doubt, will be the abomination, and image worshiped; as well as the second beast, 'who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God' (2 Thessalonians 2:4). This then is the abomination which falls in the last half of the seventieth week. The result of this abomination, the revelation of Satan’s power upon the earth, will be the great tribulation. This is fully borne out by the thirteenth chapter in Revelation. Of this our Lord speaks, when He said, 'For then shall there be great tribulation such as has not been from the beginning of the world, until now, nor ever shall be.' And in Daniel we likewise read of this tribulation. 'and there shall be a time of trouble, such as never was since there was a nation' (Daniel 12:1). The context shows that it will be at this very time of which the Lord speaks, immediately before His personal, visible and glorious coming." (Gaebelein)

there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be - "The need for haste will be so great that it will cause undue difficulties for those who are hindered because of pregnancy (v 19) or who for other reasons have problems traveling (v 20). As a result of this final invasion of the land, Christ said, 'There will be great distress, unequaled from the beginning of the world until now — and never to be equaled again' (v 21). As great as has been Israel’s sufferings in days past, unprecedented suffering awaits them in this period. But God has determined to preserve a remnant in Israel even though Satan seeks to exterminate every physical descendant of Abraham so as to prevent the fulfillment of the covenant God gave to him. John described this persecution (Revelation 12:13-17). Only the willingness of Gentiles to harbor the fleeing Jews will prevent the latters’ utter destruction. Christ promised that the Tribulation would be 'cut short' and spoke of  'those days' (Matthew 24:22). His promise has been misunderstood. Daniel spoke of the Tribulation as a 'seven,' that is, a seven-year period (Daniel 9:27). John gave its duration in months (Revelation 11:2), and even in days (v 3) Some have asked, How could those days be shortened? Christ’s words cannot mean that the days will be decreased in number. The phrase 'cut short' means 'to terminate.' If those days with their awful judgments were allowed to continue indefinitely, the human race would be totally destroyed. Christ meant that God will allow that period to run its course but will terminate it according to His timetable so that a remnant will be spared." (Pentecost)

the elect - "Those redeemed during the Tribulation.  The elect of this age (the church) will have been translated before that time begins (1 Thes 4:13-18)." (Ryrie)

Matthew 24:9-14

“Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.

for my name's sake - "I.e., because they are His followers." (Ryrie)

gospel of the kingdom - "This is the good news that will be preached during the tribulation days concerning the coming Messiah and the setting up of His kingdom.  Evidently many will respond (Rev 7:9-10)...The Jewish people of Christ's day were looking for the messianic or Davidic kingdom to be established on this earth.  This is what John and Jesus proclaimed as being 'at hand.'  The requirement that the people must repent in order for the kingdom to be established was new and became a stumbling block to them.  The rejection of Christ by the people delayed its establishment until the second coming of Christ (Matt 25:31)." (Ryrie)

"Christ now mentions signs that will fall in the second half of the Tribulation. There will be widespread persecution and death (v 9). Many will be turned away from Christ to worship the political dictator whom John called the 'beast' (Revelation 13:1-10). Paul called this person 'the man of lawlessness' (2 Thessalonians 2:1-4). Many false prophets will appear and deceive many. John wrote about a particular false prophet (Revelation 13:11-18) who, by Satan’s power, will perform miracles to persuade the world to worship the first beast, the political dictator described in verses 1-10. This false prophet will begin his ministry in the middle of the Tribulation. The beast will extend political power over the world and assume the prerogatives of Deity in the religious world, and these activities will be signs which fall in the second half of the Tribulation to forewarn Israel of the approaching advent of Christ. The beast will become a persecutor (Revelation 13:7), and many will lose their lives. This no doubt will tempt many to renounce Christ and give allegiance to the beast. But Christ promised, 'He who stands firm to the end will be saved' (v 13) [this does not refer to us today!].  During the time that the politico-religious system of the beast is in absolute control, the gospel of the kingdom will be preached throughout the whole world (v 14). The gospel of the kingdom was preached by both John and Jesus (Matthew 3:2; 4:17). This was the announcement of the good news that the kingdom was near. this message had both a soteriological and an eschatological emphasis. When John and Jesus called on the nation to repent, they were asking them to acknowledge their sinful state and their need of salvation. They were inviting the people to turn in faith to God, who had promised to send a Savior.  This gospel will be preached by 144,000 set apart from the tribes of Israel (Revelation 7:1-8). These will be descendants of Abraham." (Pentecost)

Matthew 24:3-8

As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us,when will these things be, and what will be the sign of your coming and of the end of the age?” And Jesus answered them, “See that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray. And you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains.

the Mount of Olives - "just E of Jerusalem across the Kidron Valley." (Ryrie)

the disciples - "Only Peter, James, John, and Andrew (Mark 13:3).  In this discourse Jesus answered two of the three questions the disciples asked.  He does not answer 'when will these things happen?'  He answers 'what will be the sign of Your coming' in verses 29-31, and He speaks of the signs of the end of the age in verses 4-28." (Ryrie)

the age -  the Jewish age (Daniel’s 70th week), not the church age.

"The questions showed that they had arrived at certain conclusions. The prophet Zechariah had described the advent of Messiah to institute His kingdom (Zechariah 14:4). This coming was to be preceded by an invasion of Jerusalem (12:1-3; 14:1-3). Jerusalem would be totally destroyed and the majority of the people in the land would be slaughtered (13:8-9). To these men Christ’s words concerning the destruction of Jerusalem was the destruction predicted by Zechariah that would precede the advent of the Messiah. In Jewish eschatology two ages were recognized: the first was this present age, the age in which Israel was waiting for the coming of the Messiah; the second was the age to come, the age in which all of Israel’s covenants would be fulfilled and Israel would enter into her promised blessings as a result of Messiah’s coming. The present age would be terminated by the appearance of Messiah, and the coming age would be introduced by His advent. The present age, then, was to end in judgment, and the coming age must be preceded by this devastation. The disciples concluded that the judgment Christ had predicted was the one that would terminate this present age. After this judgment Messiah would come to introduce the age to come. Thus they asked 'When will this happen, and what will be the sign of Your coming and of the end of the age'? (Matthew 24:3).  Let us note concerning this great eschatological discourse that Jesus was here revealing the prophetic program for Jerusalem, the nation Israel, and the people of Israel. He made no reference to the church or the prophetic program for the church. Jesus did not speak here of events that will precede the consummation of the program for the church at the Rapture (1 Corinthians 15:51-52; 1 Thessalonians 4:13-17). Rather, He dealt with the future Tribulation, or seven-year period that will complete the prophetic program for Israel as revealed in Daniel 9:27. Because of its Jewish context this portion of Scripture must be interpreted with reference to Israel and not the church." (Pentecost)

birth pains - "See the same judgments outlined in Rev 6:1-8." (Ryrie)

"Christ described the events that will fall within the seven years of what Jeremiah called “a time of trouble for Jacob” (Jeremiah 30:7). Jesus referred to the rigors that Israel will undergo in this period as 'birth pains' (Matthew 24:8). They will be the sufferings that precede the birth of the new age to come. Daniel indicated that this seven-year period will be divided into two parts of equal length (Daniel 9:27). Jesus described signs that will be given to the nation Israel in the first half of the Tribulation (Matthew 24:4-8). One sign will be that false Messiahs will appear (v 5). Another sign will be reports of war (vs 6-7). Another will be natural catastrophes — famines and earthquakes (v 7).  John in Revelation 6 described events of the first half of the Tribulation by disclosing what was hidden under the seals on a scroll. That the seals fall within the first half of the Tribulation is suggested by the parallelism that exists between Christ’s signs in Matthew 24:4-8 and what John revealed in Revelation 6. John’s first seal has to do with a rider on a white horse (Revelation 6:2), who is a false Messiah. As the result of the rise of this one, peace will be taken from the earth and war will ensue (v 4). As a result of war there will be widespread famine (v 6) that will result in widespread death (v 8). Christ revealed that as rigorous as these judgments may seem, they will be only 'the beginning of birth pangs' (Matthew 24:8). Thus in this portion Christ described the judgments of the first half of the Tribulation. He gave signs to Israel that would forewarn them of the approach of the Judge." (Pentecost)

Matthew 24:1-2

Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”

buildings of the temple - At the end of the previous chapter, Jesus had said to the Pharisees: "See! Your house is left to you desolate." As He leaves the temple, His disciples point out to Him that Herod’s temple is anything but desolate (v 1).

"Herod the Great began the building of this Temple in 20 B.C., and it was finished in A.D. 64.  Many stones visible to the disciples were 10-12 ft (3-3.6 m) in length.  Foundations stones were much larger." (Ryrie)

Many of my commentaries point to the destruction of the temple in A.D. 70 as the fulfillment of the Lord’s prophecy in v 2. But is this correct in view of the surrounding context?  My husband wrote to Pastor Kurth and asked, "Does the Lord’s prediction regarding the destruction of the temple in Matthew 24:2 refer to it’s destruction in A.D.70 or a coming destruction at the (end of?) the Tribulation, or both? And why?"

Pastor Kurth's response:

"After the Lord talked about the destruction of the temple in Matthew 24:1-2 and the apostles asked Him “when shall these things be?” (v 3), everything He said in the rest of the chapter is future, so I believe the destruction He was describing is future as well. I don’t know how it could be past and everything else be future. I personally don’t think that what happened in 70 AD was any fulfillment of it, other than something the devil did to make people think it won’t happen again. Kind of the way people think Antiochus Epiphanes was the fulfillment of the prophecies about the Antichrist. I think Satan just made sure someone looked like he fulfilled those prophecies so people would think there isn’t another Antichrist coming. In my mind, the destruction of the temple is the same thing. Since it happened, people think it won’t happen again. But I’m not positive, so I copied Dave in on this reply."

Dave’s response:

"I agree. Verses 33 and 34 say to look for “all these things” and indicate that they will all happen together. This is in answer to their question, when shall “these things” be, referring to the temple’s destruction. So vs 2 cannot be separated from the rest of the events described in Matthew 24. Also, in vs 15 the abomination of desolation stands “in the holy place” which indicates that the temple’s destruction described in vs 2 must occur some time after vs 15 and the events leading up to it.

Antiochus Epiphanes is a good comparison. He’s a pseudo-fulfillment which the Lord clearly refutes in vs 15 when He says that the fulfillment of Daniel 9:27 was yet to come in His day. 70 AD falls into the same camp, and for the same reasons. The rest of Daniel’s prophesy, like the coming and cutting off of Messiah, had to occur first. But those elements of the prophesy are ignored in favor of an “antichrist has already come and gone” interpretation of vs 27. It’s the same with Matthew 24. The [people who take this view think the] rest of the prophesy doesn’t matter as long as we understand that antichrist is past already. 70 AD is merely a back-up plan. If we don’t buy Antiochus Epiphanes, they’ll give us Titus."

Matthew 23:1-39

What is the theme of this chapter?

The rejection of the nation; regarding the Pharisees and Jerusalem.

What is the key verse(s) of this chapter? Verses 37-39

“O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 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.’”

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 23:29-39

“Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, saying, ‘If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.’ Thus you witness against yourselves that you are sons of those who murdered the prophets. Fill up, then, the measure of your fathers. You serpents, you brood of vipers, how are you to escape being sentenced to hell? Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar. Truly, I say to you, all these things will come upon this generation. “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 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.’”

vss 30-31 - "The idea is 'like father, like son.'" (Ryrie)

the measure - "I.e., add to the iniquity of your fathers and bring down divine judgment on yourselves." (Ryrie)

and some you will flog in your synagogues and persecute from town to town - "refers to the apostle (see Matt 10:17, 23)" (Ryrie)
Abel - Genesis 4; Hebrews 11:4

Zechariah the son of Barachiah - some manuscripts omit "the son of Barachiah"

"Zechariah, mentioned as the son of Jehoiada in 2 Chronicles 24:20, probably was the grandson of the priest and Barachias was his actual father." (Walvoord)

"This murder is recorded in 2 Chron 24:20-22. Berechiah was likely the father of Zechariah, whereas the famous Jehoiada was his grandfather.  This is not the prophet Zechariah (though his father was also named Berechiah).  Since Abel's death is recorded in Genesis, and since 2 Chronicles is the last book in the Hebrew Bible, Christ was saying, in effect, 'from the first to the last murder in the Bible.'" (Ryrie)

kills … and stones (v 37) - tense indicates habitual or characteristic action

this generation - The word "generation" can have many different meanings.  Its most common meaning refers to those who are born to their parents, of natural lineage, or descendants.  For example, the natural lineage of Jesus Christ is given in Matthew 1:1-17.  He was born from this traceable line of descendants.

The book of the generation of Jesus Christ, the son of David, the son of Abraham (Matt 1:1).  

In this context the natural lineage is the meaning of the word 'generation.'  When Jesus Christ spoke to the Pharisees in Matthew 23 and Luke 11, He was speaking to a diverse group of Pharisees. They were not all from the same natural lineage.  Many of them were from different parents. This being the case, the most common definition of the word "generation" does not fit in this context.

Sometimes the word "generation" refers to a group of people who live at the same time, such as the "baby boomer" generation. This meaning cannot apply because God's judgment did not fall on the Pharisees that were in His immediate presence when he talked of "this generation." The Pharisees who were there died without experiencing this judgment.

There is another meaning to the word "generation" which helps us understand how the Lord used it in Matthew 23 and Luke 11. Here the word refers to those who belong to a certain group, who are similar in thought and belief, those who are related by way of actions or faith.

God uses the word "generation" in this way many times in Scripture. For example, He has a "generation" of men of faith, men who have been declared righteous.  All who are in this generation are related one to another because God has declared them righteous. This generation of the righteous is ongoing and added to daily, as men come to Jesus Christ through faith. This generation spans all of time and is not natural but spiritual.

There they are in great terror, for God is with the generation of the righteous (Ps 14:5).

Such is the generation of those who seek him, who seek the face of the God of Jacob (Ps 24:6).

His offspring will be mighty in the land; the generation of the upright will be blessed (Ps 112:2).

Jesus Christ used this meaning of the word "generation" when He spoke with the Pharisees. During His conversation, Christ talked about all those who make up the generation of Pharisees beginning with Cain, and not just those in his immediate presence. Christ has the whole spiritual lineage in view, all the Pharisees, from the first to the last. This evil generation is described in Proverbs:

There is a generation that curses its father,
And does not bless its mother.
There is a generation that is pure in its own eyes,
Yet is not washed from its filthiness.
There is a generation—oh, how lofty are their eyes!
And their eyelids are lifted up.
There is a generation whose teeth are like swords,
And whose fangs are like knives,
To devour the poor from off the earth,
And the needy from among men (Prov 30:11-14).

It is rebellious and murderous, filled with those who are self-righteous, and puffed up with their own goodness. The description of this generation matches the description of the Pharisees by the Lord Jesus Christ.  This generation is spiritual and continues to grow even through our day.
http://tis-justme.blogspot.com/2013/09/interesting-tidbit-19.html

house - "The word 'house' could be a reference to the city of Jerusalem, or the Jewish temple in the city, or the Davidic house to which the Jews looked for a successor to David to deliver them and rule over them, or the nation as a whole. In any case, judgment must come." (Pentecost)

desolate = alone

you will not see me again - "I.e., I will no longer teach publicly. " (Ryrie)

until you say - "At the second coming of Christ, Israel will recognize and welcome their rejected Messiah (Zech 12:10)." (Ryrie)

Blessed is He - Psalm 118:26

This address was the last Jesus made in public and this was the last time He went to the temple.

Morgan makes the point that the "woes" of Matthew 23 match up one for one with the blessings (the Beatitudes) in Matthew 5.

"Moses had written long ago in Deuteronomy 30:1-3, 'And it shall come to pass, when all these things are come upon thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey His voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, wither the Lord thy God hath scattered thee.' Moses went on to predict their regathering and their possession of the land (Deuteronomy 30:4-5) In Deuteronomy 30:6, he stated 'And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, with all thy soul, that thou mayest live.' Other references to the same revival in the Old Testament are frequently found. The closing chapters of the prophecies of Isaiah mention again and again the coming revival of Israel, as, for instance, in Isaiah 65:18-25. Jeremiah, in like manner, prophesies Israel’s future restoration in Jeremiah 30:1-11; 31:1-14, 27-37. Zechariah speaks of it in chapter 8, and 12:10; 13:1; 14:9-21. The New Testament picks up similar truth in Romans 11:25-36 and pictures Israel triumphant on Mount Zion in Revelation 14:1-5. While it is tragic that Israel did not know the day of her visitation at the time of the first coming of Christ, the godly remnant of Israel, that awaits His second coming to sit on the throne of David, will experience the blessing of the Lord and receive a new heart and a new spirit, of which Ezekiel spoke in Ezekiel 36:23-28. The tragic note which ends Matthew 23 introduces the great prophecy of the end of the age, recorded in Matthew 24-25 and delivered privately to His disciples. This discourse details the prophecy of the coming kingdom and the time of reward and blessing for those who trust in the Lord." (Walvoord)

Matthew 23:23-28

“Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. You blind guides, straining out a gnat and swallowing a camel! “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness. So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

tithe - a tenth, for the use of priests and Levites (Leviticus 27:30).

"The tithing of various herbs was based on Lev 27:30.  Though tithing of grain, fruit, wine, and oil was demanded (see also Num 18:12; Deut 14:22-23), the scribes had expanded the items required to be tithed to include even the smallest of herbs." (Ryrie)

cumin = a seed resembling the caraway

whitewashed tombs - "The outsides of tombs were often whitewashed to make them attractive and easily seen, though inside were death and decay." (Ryrie)

full of = full from

The woe in verse 25 is because the Pharisees were concerned with ceremonial cleanliness which can be observed, but not with holiness.

Matthew 23:16-22

“Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ You blind fools! For which is greater, the gold or the temple that has made the gold sacred? And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ You blind men! For which is greater, the gift or the altar that makes the gift sacred? So whoever swears by the altar swears by it and by everything on it. And whoever swears by the temple swears by it and by him who dwells in it. And whoever swears by heaven swears by the throne of God and by him who sits upon it.

"To swear by the altar was therefore to swear by all that was placed upon it, and to swear by the temple was to swear by Him who dwelt therein, even as to swear by heaven (a most frequent thing) is to take an oath by the throne of God and by Him who sits upon it. All such oaths were forbidden very definitely by the Lord on a former occasion (Matthew 5:33-37)." (Ironside)

"By making such distinctions the Pharisees were able to take an oath, but then absolve themselves of responsibility for fulfilling the oath. The one uninitiated in the distinctions would accept the oath of the Pharisee, not knowing that the oath had been couched in such phraseology that the Pharisee did not consider himself bound by it. Christ condemned such duplicity." (Pentecost)

Matthew 23:13-15

“But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in. Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves.

Christ had preached that He was the way into the kingdom. By rejecting Christ (v 13), the Pharisees were closing the kingdom to any who followed them.

"This passage [Matthew 23:13-33] is often called 'the seven woes,' each beginning with the same phrase.  (There are eight if v 14, omitted in many manuscripts, is included.)" (Ryrie)

"False religion and pretense are always the worst enemies of the truth and are far more dangerous than immorality or indifference. As the religious leaders of the Jews, they were held guilty before God of blocking the way for others seeking to enter into the kingdom of God." (Walvoord)

Verse 14 isn’t in most manuscripts. It was probably copied from Mark 12:40 and Luke 20:47.

proselyte - "Convert from paganism to Judaism." (Ryrie)

"The Jews recognized two sorts of proselytes: those who agreed to the so-called seven precepts of Noah, and those who submitted to circumcision and became full Jews by religion." (KJV Commentary)

"The Pharisees were described as extremely energetic on both land and sea to make proselytes of the Jewish religion. But when they were successful, Jesus Charged, "Ye make him twofold more the child of hell than yourselves," In referring to hell, Christ used the word Geenna or Gehenna, a reference to eternal damnation, rather than to Hades, the temporary abode of the wicked in the intermediate state. The Pharisees and their proselytes both would end up in eternal damnation."(Walvoord)

Matthew 23:1-12

Then Jesus said to the crowds and to his disciples, “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. They tie up heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves are not willing to move them with their finger. They do all their deeds to be seen by others. For they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues and greetings in the marketplaces and being called rabbi by others. But you are not to be called rabbi, for you have one teacher, and you are all brothers. And call no man your father on earth, for you have one Father, who is in heaven. Neither be called instructors, for you have one instructor, the Christ. The greatest among you shall be your servant. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

Portions of this account also appear in Mark 12:38-40 and Luke 20:45-47.

This was Christ’s last public discourse.

Moses’ seat - the seat of authority, custodians of the Scriptures. Some commentaries think that Christ was saying that the Pharisees "sat themselves" in the seat of authority. Either way, the people were to listen to and obey them as far as, and only as far as, the teaching of the actual law was concerned.

"I.e., act as teachers of the law" (Ryrie)

phylacteries broad - "an amulet consisting of a strip of parchment on which was inscribed certain portions of the Pentateuch and which was rolled and placed in a small metal cylinder inside a square leather case. The cases were attached by the Jews with straps to their foreheads and to the back of their right hands, following a strictly literal interpretation of Deuteronomy 6:8-9. They were normally worn only during prayer, but the Pharisees appear to have worn them always and to have made them especially conspicuous. The borders of the garments were the fringes worn in obedience to Numbers 15:38-39." (KJV Commentary)

"Phylacteries were square leather boxes containing four strips of parchment on which were written Deut 11:13-21 and 6:4-9, and Ex 13:11-16 and 13:1-10.  During prayer one was worn on the forehead between the eyebrows and another on the left arm close to the elbow.  They were held in place by leather bands, which the Pharisees made broad to attract more attention to themselves.  The custom was based on Ex 13:9, 16; Deut 6:8; 11:18, though phylacteries had only begun to be used by the ultrapious in Christ's day.  Christ criticizes not the custom itself but the wrong spirit that corrupted it." (Ryrie)

fringes long - "A hem or fringe on a garment was placed there in accordance with Num 15:38, but the Pharisees made their unnecessarily wide." (Ryrie)

Rabbi = my teacher

"His disciples were not to seek to be called rabbi and were forbidden to use the word 'father' indiscriminately, even though Paul used 'father' correctly in 1 Corinthians 4:15, and John addressed fathers in 1 John 2:13-14. The general teaching is clear. They were not to seek man-exalting titles such as rabbi, father, or minister to gain the recognition of men. Disciples of Christ should not exalt themselves but should seek to serve others and leave the exalting to God Himself." (Walvoord)

"Do not seek prominence of position (v 6) or titles.  Be a humble servant (vv 11-12)." (Ryrie)

Matthew 22:1-46

What is the theme of this chapter?

The rejection of the nation and pronouncements of the King to the Herodians, Sadducees, and Pharisees.

What is the key verse(s) of this chapter? Verse 45

"If then David calls him Lord, how is he his son?"

What can I apply to my life from this chapter (things to do/avoid)?

Matthew 22:41-46

Now while the Pharisees were gathered together, Jesus asked them a question, saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.” He said to them, “How is it then that David, in the Spirit, calls him Lord, saying, “‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet”’? If then David calls him Lord, how is he his son?” And no one was able to answer him a word, nor from that day did anyone dare to ask him any more questions.

In the Spirit - inspired by the Holy Spirit and, therefore, true and accurate.

The Lord was referring to Psalm 110 (vs.43-44), which the Jews recognized as Messianic.

Lord (v.44, 1st use) = Jehovah

Lord (v.44, 2nd use) = Master

The Lord said to my Lord - "Christ was trying to make the Pharisees see that the Son of David was also the Lord of David (Ps 110:1); i.e., the Messiah was both David's human descendant and divine Lord." (Ryrie) 

"The LORD says to my Lord: Sit at My right hand until I make Your enemies a footstool for Your feet (Psalm 110:1). This psalm was universally recognized as messianic. The One invited to sit at the Lord’s right hand was the Messiah. The “LORD” who invited Him to sit at His right hand was the God of Abraham. The Messiah was referred to as “my Lord.” With this interpretation the Pharisees would have been in agreement. Christ addressed this question to them: If the Messiah was the “son,” or descendant, of David, “How is it then that David, speaking by the Spirit, called him ‘Lord’?” It was not natural for one to call his own son “my Lord.” The fact that Messiah was David’s Son testified to Messiah’s true humanity, but the fact that David called Him “my Lord” testified to His true and undiminished deity, for Lord was a title for Deity. Christ interrogated the Pharisees again, Asking, “If then David calls Him ‘Lord,’ how can He be his son?” (v.45). The Psalm taught the true humanity and the true deity of Messiah. It was just such a claim as the psalmist foretold of Messiah that Jesus made for Himself. If the Pharisees answered that David called Him his Lord because He is God, then they could not object to Christ, David’s Son according to the flesh, claiming to be the Son of God. If they agreed that Messiah was to be truly human and truly God, they must ceases their objections to Christ’s claim concerning His person. The Pharisees realized the dilemma that faced them and refused to answer." (Pentecost)

Matthew 22:34-40

But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him. “Teacher, which is the great commandment in the Law?” 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.”

This account also appears in Mark 12:28-34.

lawyer - an expert in Old Testament law

great commandment - "This does not mean, 'Name one of the commandments which is greater than the rest.' The particular word translated 'which' is qualitative; and therefore the meaning of the lawyer was, 'What is the principle which makes any commandment great?' In that day men were teaching the relative importance of the commandments. There was a school of interpretation which taught that the third commandment in the Decalogue was the supreme commandment, and that all the rest were minor ones; and so this particular question grew out of the differences of opinion concerning which commandments were greatest, and they asked Christ to decide what was the real principle by which they might test the greatness of a commandment." (Morgan)

In verses 37 and 39, Jesus referred to Deuteronomy 6:5 and Leviticus 19:18.

"Christ quotes Deut. 6:5, part of the Shema, used by all Jews in their daily prayers.  Christ was the first to combine these two texts (Deut. 6:5 and Lev. 19:18) into a summary of the law." (Ryrie)

with all your heart - In Hebrew thought, the total being (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41).

the Law and the Prophets - (Matthew 7:12; Romans 13:10)

"The Pharisees had codified the law into 248 commandments and 365 prohibitions. These 613 precepts were imposed by the Pharisees on their followers as their obligation. When a Jew tried to fulfill the requirements of the law so codified, it sometimes appeared to that person as though one law came into conflict with another law. It was necessary then to determine which of the two took precedence so that if a law had to be violated because of the conflict, one would violate the lesser and not the more important law. There was constant argument among the Pharisees concerning which commandment took precedence over the other. The Pharisees had not been able to solve the problem or further reduce their codification of the law to assist their disciples in this observance. The Pharisees were testing Christ to see whether He had greater insight into the law than they had. Christ summarized the demands of the Mosaic law under two precepts. The first was an all-inclusive precept that governed their responsibility toward God, 'Love the Lord your God with all your heart and with all your soul and with all your mind' (Matthew 22:37). The second precept was all-inclusive of their responsibility to man, 'Love your neighbor as yourself' (v.30)." (Pentecost)