THE LAST WEEK OF JESUS' PUBLIC MINISTRY AND HIS CRUCIFIXION
-Jesus Foretells the Destruction of Jerusalem
-Matthew 24:1-35; Mark 13:1-31; Luke 21:5-36
-As Jesus departed from the temple, some of the disciples called attention to its impressive
construction. In response, Jesus informed them that the day was coming when the massive
stone structure of the temple would be utterly destroyed - “…not one stone here shall be left
upon another…” (Matthew 24:1, NASB).
-“At the time this was spoken, no event was more improbable than this. The temple was vast,
rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short
space of 40 years all this was accomplished exactly. Jerusalem was taken by the Roman
armies, under the command of Titus…The account of the siege and destruction of the city is
left us by Josephus, a historian…He was a Jewish priest. In the wars of which he gives an
account, he fell into the hands of the Romans, and remained with them during the siege and
destruction of the city. Being a Jew, he would of course say nothing designed to confirm the
prophecies of Jesus Christ; yet his whole history appears almost like a running commentary
on these predictions respecting the destruction of the temple” (Barnes).
-Jesus and those with Him left the city of Jerusalem and went to the Mount of Olives “…opposite
the temple…” (Mark 13:3, NASB). While there, some of the disciples (Peter, James,
John and Andrew - Mark 13:3) approached Jesus and asked, “Tell us, when shall these things
be? and what shall be the sign of thy coming, and of the end of the world?”
-For a proper understanding of Jesus’ discourse on this occasion, it is crucial to recognize that He
answered questions pertaining to more than one subject. Not only did the disciples request
additional information pertaining to the destruction of the temple, they also asked Him about
signs of His coming and the end of the world.
-Unfortunately, many have failed to distinguish the answers to each of these questions.
Therefore, many have wrongfully applied much of what Jesus said specific to the destruction
of Jerusalem to the time of His second coming.
-Therefore, when considering the discourse of our Lord, we must be very studious and
cautious when identifying the point which divides Jesus’ words pertaining to the destruction
of Jerusalem from those pertaining to His return and the corresponding end of the world.
-Matthew 24:34 (see also Mark 13:30 and Luke 21:32) provides us with that point of
distinction. “Occasionally, in a context characterized by some difficulty, there will be
a ‘key’ passage that unlocks the meaning of the material…Such is the case with
reference to Matthew 24. The significant verse is thirty-four…Before giving
consideration to some of the details of this verse, let us make a general observation.
When there are several passages that deal with a topic, some of which are clearer than
others, or some of which are framed in language more literal than others, the less
ambiguous, or more literal, are to be employed as the guiding force in the interpretation.
This is fundamental exegetical procedure” (Jackson, www.christiancourier.com/articles/
print/a_study_of_matthew_24).
-In Matthew 24:34, Jesus plainly indicates that the words He had spoken up to that point would
be fulfilled during the days of that present generation. Obviously, such a statement would be
applicable to the destruction of Jerusalem and not His second coming. Therefore, the contents
of His discourse relative to the questions that had been asked, should be divided in accordance
with this verse.
-Verse 35 then contains a perpetual truth that is applicable at all times. Verse 36 then begins
with a clear contrast - “But of that day and hour…” Beginning with verse 36, He is no
longer addressing “these things” (see Matt 24:3,6,33,34) but is now addressing a specific
“day” and “hour” - the time of His second coming and the corresponding end of the world
(see 2 Peter 3:10).
-Therefore, in our study of Jesus’ words specific to the destruction of Jerusalem and the
temple, we’ll consider Matthew 24:4-35. Although our focus will be on Matthew’s account,
we’ll also consider information from Mark and Luke.
-Matthew 24:4-8 - Wars, Famines, Pestilences, Earthquakes
-Between that moment on the Mount of Olives and the destruction of Jerusalem in A.D. 70,
many would falsely claim to be the Messiah. Jesus admonished His disciples not to be
deceived by them.
-As we have referenced a number of times in this study, the people were expecting an
earth-bound Messiah who would establish and rule over an earthly kingdom. With their
rejection of Jesus - the true, spiritual Messiah - they continued with their physically
misguided expectations. Such would leave the door wide open for many false claims
and the deception of many.
-“The Gospels show so widespread a desire for a political Christ that the law of demand
and supply would be sure to make many such” (McGarvey/Pendleton, pg 620).
-There would be wars and rumors of wars. Yet, Jesus did not want His followers to be “troubled” (KJV),
“frightened” (NASB), “alarmed” (NIV) when hearing of such circumstances.
So, He continued to supply them with additional details.
-There would also be famines, pestilences and earthquakes in a variety of places.
-Such events would mark “the beginning of sorrows.”
-Matthew 24:9-14 - Persecution, a Falling Away and the Spreading of the Gospel
-“Jesus foretold his disciples that they would be called upon to thus suffer for him. The
calamities predicted by Jesus fell upon the people and Christians were cruelly treated because
they were accused of being responsible for calamities which befell the nations…Many would
be caused to stumble after they were delivered up for persecution; some would apostatize in
order to escape the bitter persecutions that were heaped upon them; even some of the disciples
would betray other disciples and deliver them up to the tormentors. In this way they would
‘hate one another’ (2 Tim. 1: 15; 4: 16)” (Boles, Matthew, pg 462).
-Luke’s account indicates that some would be betrayed “…by parents, and brethren, and
kinsfolks, and friends; and some of you shall they cause to be put to death…” (Luke 21:16).
But those that would endure would not be harmed spiritually.
-“By your endurance you will gain your lives” (Luke 21:19, NASB). Their physical lives
could be threatened and taken. However, with abiding faithfulness, their spiritual lives
could not be jeopardized by their fellow man.
-In view of the coming persecution, the disciples did not have to contemplate what they would
say in such situations. Such would be supplied by the Holy Spirit.
-They were to remain steadfast in their efforts for the Gospel was to be preached throughout the
world prior to the end - the destruction of Jerusalem.
-Matthew 24:15-28
-Verse 15 makes reference to “that abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place.” Mark’s account refers to this as “the abomination of desolation, spoken
of by Daniel the prophet, standing where it ought not” (13:14). There have been a variety of
ideas offered in explanation of these phrases. However, Luke’s account supplies us with
a plain meaning - “And when ye shall see Jerusalem compassed with armies, then know that
her desolation thereof is nigh” (21:20).
-Notice Jesus’ reference to the writings of Daniel. Keep this in mind for it will be very
important as we progress through our study of this chapter. (See Daniel chapter 9)
-When the disciples saw that Jerusalem was surrounded by armies, they were to flee out of
Judea and out of Jerusalem into the surrounding mountains. These mountains would be
unoccupied by the armies and would provide a place of refuge.
-Coffman notes that, with the city of Jerusalem surrounded, an opportunity for escape
probably seemed impossible “but the army of Titus, commanded by Cestius Gallus, for
some inexplicable reason, lifted the siege, providing the Christians a chance to escape”
(Matthew, pg 383).
-“This counsel was remembered and wisely followed by the Christians afterward. Eusebius
and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and
Vespasian was approaching with his army, all who believed in Christ left Jerusalem and fled
to Pella, and other places beyond the river Jordan; and so they all marvelously escaped the
general shipwreck of their country: not one of them perished” (Clarke).
-The Christians in Judaea were to flee with urgency. Those on the housetop were to flee without
taking any time to retrieve anything from within the house. Those in the field were not to go
home to get extra clothes.
-Anything that would hinder their flight would be unfortunate. For this reason, a woe is
pronounced upon those with children at that time. Also, they were to pray that the time to
flee would not occur in winter or on a Sabbath day. “If the flight should have to be made on
the Sabbath, the gates of the city would be closed and would hinder their progress in flight.
(Neh. 13: 19-22.) Even the Jews might hinder the Christians from escaping as they might
wish to impose the law with respect to travel on the Sabbath” (Boles, Matthew, pg 465).
-Such a statement regarding a specific day indicated the narrow window of opportunity
that existed. Even a single day’s delay could have had dire consequences.
-During the siege of Jerusalem, the inhabitants of that city would suffer tremendously. Think of
the significance of Jesus’ statement in Matthew 24:21 - “For then shall be great tribulation, such
as was not since the beginning of the world to this time, no, nor ever shall be.” “It would be the
greatest [calamity] in the history of the entire world” (Dorris, pg 310).
-“These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other
prophets, as well as those predicted by our Saviour, met in one common center, and were
fulfilled in the most terrible manner on that generation” (Clarke).
-It’s important for us to realize that the suffering (tribulation) of the people did not begin with the
destruction of Jerusalem. Instead, it started when the Roman army surrounded the city and
eventually built a wall around it to prevent anybody and/or anything from going in or out.
While surrounded by the Romans, the inhabitants of Jerusalem fought amongst themselves
and suffered under a terrible famine.
-“So all hope of escaping was now cut off from the Jews, together with their liberty of going
out of the city. Then did the famine widen its progress, and devoured the people by whole
houses and families; the upper rooms were full of women and children that were dying by
famine, and the lanes of the city were full of the dead bodies of the aged; the children also
and the young men wandered about the market-places like shadows, all swelled with the
famine, and fell down dead, wheresoever their misery seized them...THUS did the miseries
of Jerusalem grow worse and worse every day, and the seditious were still more irritated by
the calamities they were under, even while the famine preyed upon themselves, after it had
preyed upon the people. And indeed the multitude of carcasses that lay in heaps one upon
another was a horrible sight, and produced a pestilential stench…” (Josephus).
-Remember, on the day of our Lord’s crucifixion, the people cried out “His blood be on us,
and on our children” (Matt 27:25). Undoubtedly, they had no comprehension of the
consequences that would result nor the severity of them.
-In regards to Mark 13:20, C. E. W. Dorris noted, “All the Jewish nation would have been
destroyed, but for the shortening of the siege…It is related by Josephus that Titus at first
resolved to reduce the city by famine. He therefore built a wall around it, to keep any provisions
from being carried in, and any of the people from going out. The Jews, however, drew up their
army near the walls, engaged in battle, and the Romans pursued them, provoked by their
attempts, and broke into the city. The affairs of Rome also at that time demanded the presence
of Titus there; and contrary to his original intention, he pressed the siege, and took the city by
storm, thus shortening the time that would have been occupied in reducing it by famine. This
was for the benefit of the ‘elect’” (pg 310).
-The siege was not shortened for the benefit of those within the city of Jerusalem. It was
shortened on behalf of those Christians who had urgently fled.
-Again, Jesus warns His followers against claims and teachings of false Christs and false
prophets.
-“The Jews expected the Messiah to deliver them from Roman oppression. During these
great calamities they would anxiously look for him. Many would claim to be the Messiah.
Many would follow them” (Dorris, pg 310). “If they shall say, Here is a Christ, or there is
one, that shall deliver us from the Romans, do not heed them, it is all but talk; such a
deliverance is not to be expected, and therefore not such a deliverer” (Henry).
-In regards to Matthew 24:27, I see a couple of plausible possibilities.
-Jesus may be contrasting the false claims of the Messiah’s return to the manner in which He
will eventually return. He is telling His disciples not to believe these claims due to the fact
that all will know when He returns - just as lightning is clearly seen by all. On that day,
nobody will need to be informed of His coming. This fits well with the context of verse 26.
-However, “the coming of the Son of man” may still be a reference to the destruction of
Jerusalem (as we will see with our study of Matthew 24:29-31). If this is the case here,
Jesus is making a reference to the Roman army. Clarke takes this view and says, “It is
worthy of remark that our Lord, in the most particular manner, points out the very march of
the Roman army: they entered into Judea on the EAST, and carried on their conquest
WESTWARD, as if not only the extensiveness of the ruin, but the very route which the army
would take, were intended in the comparison of the lightning issuing from the east, and
shining to the west” (Clarke). This view fits well with the context of verse 28.
-Matthew 24:28 tells us, “Wherever the corpse is, there the vultures will gather.”
-Judaism was already dead when Jesus foretold these events from the Mount of Olives.
Therefore, when the Roman army circled Jerusalem several decades later, they were as
vultures circling over a corpse.
-Matthew 24:29-31
-This section of Matthew 24 has posed a challenge to many. As a result, many commentators
have erroneously applied these words to the second coming of Jesus and the corresponding
end of the world. However, Jesus is still speaking of the destruction of Jerusalem.
-“Immediately after the tribulation of those days” is an important statement for a proper
understanding of this passage.
-Jesus’ use of the word “immediately” coupled with His words recorded in verse 34 clearly
indicate that the emphasis has not yet been switched to His second coming.
-The words, “those days,” does not refer to the utter destruction of Jerusalem. Instead, “those
days” is a reference to the days of tribulation that unfolded while the Romans had the city of
Jerusalem surrounded. In this section, Jesus now shifts His focus to the destruction that
then followed.
-In these verses, Jesus uses apocalyptic language, similar to that found in the book of Daniel.
Remember, in Mark 13:14, Jesus referred to that “spoken of by Daniel.” In particular, read
Daniel chapter 9, a chapter in which the destruction of Jerusalem had been foretold centuries
earlier.
-Within apocalyptic language, the sun, moon and stars are utilized to represent the fall
of kingdoms and/or nations. For example, when Isaiah was pronouncing the “burden of
Babylon” in Isaiah 13:1, he said, “…the day of the LORD [a time of judgment - RC] is at
hand” (Isa 13:6) “[f]or the stars of heaven and the constellations thereof shall not give their
light: the sun shall be darkened in his going forth, and the moon shall not cause her light
to shine” (Isa 13:10). Similar verbiage is also found in Ezekiel’s words against the Pharoah
in Egypt (see Ezekiel 32:2,7).
-In this case, Judaism, which was already dead, was about to experience its overall collapse.
-Luke’s account includes these words, “the sea and the waves roaring” (vs 25). It is
interesting to compare this with the apocalyptic language of Daniel 9:26, “…the people of
the prince that come shall destroy the city and sanctuary; and the end thereof shall be with a
flood.” Isaiah also utilized such figurative language when speaking of the Assyrian assault
on God’s people, “Now therefore, behold, the Lord bringeth up upon them the waters of the
river, strong and many, even the king of Assyria, and all his glory: and he shall come up
over all his channels, and go over all his banks” (8:7).
-In Matthew 24:30, “the Son of man coming in the clouds” is not to be taken in literal terms.
Rather, it is descriptive of a time of judgment - judgment that would be rendered by the Lord
through the avenue of the Roman army. We find a similar illustration in Isaiah 19:1 regarding
a time of judgment which would be brought upon the Egyptians - “The burden of Egypt.
Behold, the LORD rideth upon a swift cloud, and shall come into Egypt…”
-“The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable
instance of divine vengeance, such a signal manifestation of Christ's power and glory…”
(Clarke).
-With the destruction of Jerusalem and the temple it was clear that the system of Judaism had
been brought to a close. As the Hebrew writer noted, “In speaking of a new covenant, he
makes the first one obsolete. And what is becoming obsolete and growing old is ready to
vanish away” (8:13, ESV).
-In Luke 21:28, Luke states, “And when these things begin to come to pass, then look up, and lift
up your heads; for your redemption draweth nigh.” Undoubtedly, this discourse by Jesus would
have been difficult to hear. Yet, He is encouraging these disciples. He is telling them that,
“when these things begin to come to pass” (emp. add.), they are to remember His warnings and
instructions and are to leave the area. By doing so, they would be redeemed (or delivered - see
the translation of this same Greek word in Hebrews 11:35, KJV) from the Divine retribution
being brought upon Jerusalem and the adherents to Judaism.
-Jerusalem would be destroyed, Judaism would be done away with and multitudes of the
Jewish people would be killed or dispersed into captivity. Yet, the disciples of Christ would
be delivered and the church would persevere and remain strong.
-In regards to Matthew 24:31, God’s angels (messengers - i.e. Christians) would go forth with a
trumpet call (the message of the Gospel) and would gather the elect (the spiritual unity and
fellowship of those who would heed the Gospel call).
-“As the tribes of Israel were anciently gathered together by sound of trumpet (Ex 19:13,
16,19; Lev 23:24; Ps 81:3-5), so any mighty gathering of God's people, by divine command,
is represented as collected by sound of trumpet (Isa 27:13; compare Rev 11:15)” (Jamieson,
Fausset, and Brown).
-“And let the peace of God rule in your hearts, to the which also ye are called in one body ;
and be ye thankful” (Col 3:15).
-Jesus then delivered the parable of the fig tree. Just as they knew that summer was soon to
come with the appearance of leaves on the fig tree, they would know that the destruction of the
temple and the city of Jerusalem was approaching as the events foretold by Jesus unfolded.
-Jesus wanted His disciples to understand the severity of the suffering to come. He wanted
them to be aware of these signs so that they could recognize what was about to happen and
flee beforehand.
-“Those who were faithful to the grace they had received were not only not destroyed in the
destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations.
Thus they were counted worthy to stand before the Son of man-to minister salvation in his
name” (Clarke).
-Again, Matthew 24:34 clearly indicates that these things spoken of by Jesus would take place
during the time of that present generation.
-One final note on this section of Matthew 24: Remember, on the day of Jesus’ triumphal
entry into Jerusalem, as He approached the city, He wept over it. Let’s re-visit the words
He spoke at that time, “If you had known in this day, even you, the things which make for
peace! But now they have been hidden from your eyes. For the days shall come upon you when
your enemies will throw up a bank before you, and surround you, and hem you in on every side,
and will level you to the ground and your children within you, and they will not leave in you one
stone upon another, because you did not recognize the time of your visitation” (Luke 19:42-44,
NASB).
-In these words, Jesus did not include the initial warning signs contained in Matthew 24:4-14.
However, notice that the remainder of Matthew 24 pertaining to the destruction of Jerusalem
follows the same pattern of Jesus’ previous lament as recorded in Luke 19. “[Y]our
enemies will throw up a bank before you, and surround you, and hem you in on every side”
(the siege by the surrounding Roman army - Matthew 24:15-28) “and will level you to the
ground and your children within you, and they will not leave in you one stone upon another”
(the destruction of the city and temple - Matthew 24:29-31).
-Identifying this basic pattern is helpful in properly dissecting Matthew 24.