One of the Divine purposes to be accomplished in the Tribulation is the preparation of the nation of Israel for the Kingdom to be instituted at the return of the Messiah in fulfillment of Israel’s covenants. A detailed chronology of predicted events in relation to the nation Israel is given to us in the important prophecy of the Lord in Matthew 24:1—25:46.
I. The Olivet Discourse. The first event in Israel’s program for the end of the age is the tribulation period, described in Matthew 24:4-26.
A. The setting of the discourse. This discourse, spoken two days before the Lord’s death (Matt. 26:1-2), follows the announcement of woes upon the Pharisees (Matt. 23:13-36) and the announcement of judicial blindness upon the nation Israel (Matt. 23:37-39). On Matthew 23:37-39 Chafer writes:
1. “The address is to Jerusalem’s children, which, in this instance is a representation of the nation Israel, the entire discourse from Matthew 24:4 on, immediately spoken to His disciples who are still classed as Jews and represented a people who will pass through the experiences described in this address, is directed toward the entire nation and especially to those who will endure the trials depicted therein. The phrase, “I would have gathered thy children together,” not only discloses that He speaks to Israel, but refers to the fulfillment of much prophecy respecting the final regathering of Israel into their own land. “Your house” is a reference to the house of Israel which became centered in the kingly line of David. The term “desolate” is one of several words used to describe Israel’s situation in the world throughout this age. “Ye shall not see me” is an assertion which anticipates His total absence, respecting His peculiar relation to Israel “till” He returns, at which time “every eye shall see him” (Rev. 1:7), “and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matt. 24:30).”
2.Thus the discourse is set against the background of the rejection of the Messiah and the imposition of judicial blindness upon that nation (Israel).
B. The questions of the disciples. In Matthew 23 the Lord has announced judgment on the Pharisees and blindness on the nation. Now in chapter 24 He announces the overthrow of Jerusalem (Matt. 24:1-2). In the minds of the disciples they had eschatological significance, for their fulfillment was associated with Messiah’s coming and the terminus of the age. They asked: “When shall these things be? and what shall be the sign of thy coming, and of the end of the world [age]?” (Matt. 24:3). Probably the promise of His return (Matt. 23:39) had given the disciples this eschatological association. The answer to the first question is not recorded by Matthew, but is given in Luke 21:20-24. This portion of the discourse had to do with the destruction of Jerusalem under Titus in 70 A.D.
1. “Turning to the next two questions, “What is the sign of Thy coming and the completion of the age?” it is to be said that undoubtedly in the minds of the disciples this question was one, He had repeatedly spoken about His return. As true Jews they expected, and that with perfect right, the establishment of the messianic kingdom by the Messiah. They had seen how He had been rejected they take heart and ask Him about the sign of His coming, the coming He had mentioned before. This coming is His visible and glorious return to the earth. Then they asked about the completion or consummation of the age; it is the ending of the Jewish age, which is still future.”
2. The entire passage in Matthew 24 and 25 was written to answer this question concerning the signs of Messiah’s coming, which would terminate the age. The Lord is giving the course of the end of the age prior to the establishment of the Kingdom as it relates to Israel and Israel’s program. This program is developed in strict chronological order. Chafer observes, “Few portions of the New Testament place recorded events in a more complete chronological order than this address.”
3. Please note that the conversation of the Olivet Discourse was made only between Jesus and Jews, privately (Matt 24:3, Mark 13:3:Peter, James, John, Andrew). The conversation related to Jewish things: (i.e., the prophet Daniel, 24:15; Judea 24:16; fleeing to the mountains; Sabbath; 24:20) none of which would relate to Gentiles of the time of Christ, and none of whom Jesus and his disciples were sent (10:1-6).”
C. The interpretation of the discourse.
1. In this discourse (Matthew 24:3) Jesus answered two of the three questions that 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.
2. In verses 4:14, listed are the characteristics of the first half of the Tribulation, whereas verses 15 -28 deal with the second half.
D. The second advent of the Messiah. Following the description of the tribulation period the Lord carries the chronology of events a step further by describing the second advent (Matt. 24:30-37). Concerning this coming several things are mentioned.
(1) It will take place “immediately after the tribulation of those days” (v. 29). The events of the tribulation age continue until the second advent of Messiah, whose coming terminates it. (2) It will be preceded by signs (v. 30). What these signs are is not revealed. Many signs have preceded this one, as described in verses 4-26, but this is a unique sign which will herald Messiah’s advent. (3) This coming will be sudden (v. 27), and (4) it will be evident (v. 30), at which time His power and glory will be manifested throughout the earth.
E. The regathering of Israel. Verse 31 suggests that the event to follow the second advent will be the regathering of Israel. They had been scattered because of the anger of Satan (Rev. 12:12) and the desolation of the Beast (Matt. 24:15), but, according to promise, they will be regathered to the land (Deut. 30:3-4; Ezek. 20:37-38; 37:1-14). This regathering is through special angelic ministries. The “elect” of verse 31 has reference to the Jews (Deu 14:2) of that program with which God is then dealing, that is, Israel (Dan. 7:18, 22, 27).
F. The judgment on Israel. The chronology of prophesied events is resumed after the illustrative instructions by the word “then” of Matthew 25:1. In the parable of the ten virgins the Lord is indicating that, following the regathering of Israel (Matt. 24:31), the next event will be the judging of living Israel on the earth to determine who will go into the kingdom (Davidic Kingdom, 2 Samuel 7:8-16). This has been anticipated in Matthew 24:28, where unbelieving Israel is likened unto a lifeless corpse which is consigned to the vultures, a picture of judgment.
G. The judgment on Gentiles. The chronology of events dealing with the course of the end of the age closes with a description of the judgment of God that will fall on all Israel’s enemies subsequent to the second advent. This judgment will be examined in detail later. For the present consideration it is sufficient to observe that this judgment is a judgment to determine who among the Gentile peoples will be permitted to “inherit the kingdom prepared for you from the foundation of the world” (Matt. 25:34). It is to be observed that this is a judgment on the living individual Gentiles after the second advent and has no relationship to the judgment on the dead who are raised to appear at the great white throne (Rev. 20:11-15). This judgment has been preceded by a time in which the gospel of the kingdom has been preached by the 144,000 and the believing remnant. This judgment determines the response of the individual to this preaching. (Matt 25:40: “Then the king will answer, ‘The truth is, anything you did for any of my people here, you also did for me.’ Gentiles who were kind to Jews during the Tribulation will show that the preaching of the Gospel affected their relationship to Christ by how they treated “His brethren” during the Tribulation (Matt 25:31-39).
II. In this Olivet discourse, the Lord has given a chronology of the events of the seventieth week (the Tribulation). His chronology is an accurate guide in interpreting the sequence of events of that period. The discussion would have had no understanding by Gentiles, nor of relativity.
III. Study References for this, and all of my articles, can be found in my Page, “About My References.”
Eternity 