The key texts on the debate of the interpretation of this entire chapter fall upon vs. 29-31. This is where the line is drawn on whether one will interpret the chapter as still looking to be fulfilled in our future or whether it was fulfilled in the destruction of Jerusalem[1]. One of the challenges with interpreting these words is that we need to take a step back and understand why the Lord used these specific expressions. We need to find this language in other texts of scripture especially in the OT to identify and decipher their meaning. Jesus was speaking to a people saturated by Old Testament language, concepts, and imagery. From the earliest days of their lives they memorized and were taught the Old Testament. Thus, when Jesus spoke to them of things to come he used the prophetic vocabulary of the Old Testament which they would instantly recognize[2]. The Lord Jesus wasn’t using new language to communicate with the disciples, the terminology was familiar for anyone who was taught the prophets of old. France observes:
Most of the wording in vv.29-31 is made up of OT allusions… The problem is that modern Christian readers are generally not very comfortable at home in the OT prophetic imagery and are instead heirs to a long tradition of Christian exegesis which takes it for granted that such cosmic language and in particular imagery of Dan 7:13-14 can only be understood of the Parousia and the end of the world[3].
Let’s begin by observing that in v.29, the Lord states that the following verses (29-31) will happen “immediately after” the tribulation of those days. There is no room for a gap or delay between this tribulation and the events that happen after[4]. But what is meant by the term “tribulation in those days”? Some have argued that this tribulation is different than the tribulation in v. 21. They point out that the tribulation in the earlier text is speaking of the events during the fall of Jerusalem while the tribulation of “those days” is referring to a different and potentially much longer period[5]. The problem with this interpretation is that the terminology describing the timing (immediately after) doesn’t naturally carry a break from what was previously communicated.
THE SUN, MOON & STARS (Matthew 24:29/ Mark 13:24/ Luke 21:25)
We must also consider that the timing is closely linked with the events that are described in the following texts. The Lord states that in those days “the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky and the powers of the earth will be shaken”. For many, walking outside by day or by night, is a clear indication that these texts are yet to be fulfilled and in return must be speaking of a future event. How can it be any clearer that this is not something that happened in the past? When interpreting a text such as these, we must look to the OT to examine whether this style of language was used in the past and what it meant to someone living in the 1st century. The usage of this expression is found in Genesis 37 to symbolize people especially a family hierarchy. Joseph is given a dream and reveals it to his family. “Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me.” (Genesis 37:9) Joseph, being one of the youngest brothers, would have been in subjection to all those older than him, especially his father and mother. Notice how Jacob interprets the dream “What is this dream that you have had? Shall I and your mother and your brothers actually come to bow ourselves down before you to the ground?” (Genesis 37:10). The sun, moon and stars are clearly symbolic and not referring to a literal bowing down of these entities. While this text is not a direct parallel to our text in Matthew 24:29, it at least proves that these celestial entities are taken in other texts in a symbolic way.
For our immediate context, it’s important to review the terms “sun, moon and stars” as a coming to a cataclysmic end. There are several passages that utilize this exact language. Let’s examine a few of these passages:
Isaiah 13:9-10 / 13
Behold, the day of the Lord is coming, Cruel, with fury and burning anger, To make the land a desolation; And He will exterminate its sinners from it. For the stars of heaven and their constellations Will not flash forth their light; The sun will be dark when it rises And the moon will not shed its light…Therefore I will make the heavens tremble, And the earth will be shaken from its place At the fury of the Lord of hosts In the day of His burning anger. (Isaiah 13:9-10,13)
Isaiah 13 begins an extensive review of the great empire of Babylon that takes us all the way through to 14:27. The prophecy begins with an oracle concerning the Empire or nation of Babylon (V.1). The Babylonians came to eventually conquer many nations including Israel. But these scriptures reveal that the Lord would not allow the Babylonians to reign forever. He would show His might by raising an army (V.4d) that are coming from a far country (V.5a) which would be used as an instrument of indignation against the Babylonians (V.5b). Later in the chapter, Isaiah prophecies that the Lord will stir up the Medes against them (V.17) and Babylon would receive a fate worst than Sodom & Gomorrah (V.19). It will bring about a time when the land of Babylon will be filled with nothing but desolation (Vs. 20-22).
Our text is located in the middle of these two proclamations. There is no break between the texts and as good exegetes, we must place vs.6-16 as a part of the overall argument from Isaiah. He begins in v.6 with a command to “wail” since the Day of the Lord is near and this day of the Lord would come to make the land desolate (V.9). This is speaking of the conquering of the Babylonians which God associates with His judgment upon their people. The stars, moon and heavens & earth trembling, is symbolic to demonstrate the destruction of the land and the upheaval of Babylon’s political rule. This chapter then isn’t speaking of some future destruction of the world, but the judgment upon a particular nation. The fall of Babylon happened through Cyrus the Medes in October of 539 B.C. when he defeated his armies and trampled the land.
Ezekiel 32:7-8
Now, let’s take a look at a passage in Ezekiel.
And when I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with a cloud. And the moon will not give its light. “All the shining lights in the heavens I will darken over you And will set darkness on your land,” Declares the Lord God. (Ezekiel 32:7-8)
The beginning of the discourse in Ezekiel gives us the nature of the context in that the Lord commands Ezekiel to take up a lamentation over Pharoah, the king of Egypt. (V.2). He begins by laying a charge against him due to the arrogance of the Pharoah (V.2b) and how he caused havoc (v.2d). The Lord declares a judgment upon him, that a company of many peoples will lift him up in God’s net (v.3), like a fish out of water, he will be left vulnerable, and the pharaoh will be destroyed (Vs.4-5). Similar to the times of the Exodus of the Hebrews, Pharoah’s land will also suffer the judgment of the Lord (V.6; 13-15). When Pharoah is finally destroyed (V.7), it will be an upheaval of the political rule and the destruction of the land. (Vs. 7-8). God will use the King of Babylon to execute this judgment (V.11). In 605 B.C., the Neo-Babylonians defeated the Egyptians at the battle of Carchemish which lead to their being left under the rule of the Neo-Babylonian king.
Amos 8:9
Now, let’s move to a passage in Amos chapter 8.
“It will come about in that day,” declares the Lord God, “That I will make the sun go down at noon. And make the earth dark in broad daylight. (Amos 8:9)
The prophecy of Amos begins with the vision of a basket of summer fruit (V.1), and the Lord said that “the end has come for my people Israel, I will spare them no longer” (V.2). So, from the beginning, we are given the context and recipients of a judgment, which in this case, is Israel. He speaks of the judgment upon the nation because of their trampling of the needy and doing away with the humble of the land (V.4). The judgment coming from God will include the land. The land will be tossed like the Nile (V.8). It is in this context of judgment upon Israel is described as the sun must go down at noon and the earth dark in broad daylight (V.9). It is, once again, a judgment against the land (Vs.11) and in return a time when they will not be able to find the Lord (V.12). Amos was written around the time of Isaiah but predicted in these texts the fall of Jerusalem to the Babylonians.
Joel 2:10 / 30-31
The prophet Joel also utilizes this expression.
Before them the earth quakes, The heavens tremble, The sun and the moon grow dark And the stars lose their brightness… “I will display wonders in the sky and on the earth, Blood, fire and columns of smoke. “The sun will be turned into darkness And the moon into blood Before the great and awesome day of the Lord comes. (Joel 2:10, 30-31)
The first chapter of Joel ends with the declaration of a famine (vs.16-20) which is probably caused by the Locust of the initial texts (V4). This famine is upon the land, and this judgment is called the “The Day of the Lord” (V.15). Joel calls upon Israel to fast, gather in an assembly to the House of the Lord and cry out (repent) to the Lord (V14). By the time we get to the texts in Joel chapter 2, much like our other scriptural segments, it begins with the identity of the subject. In this case, we are told that Zion… My holy mountain was to sound the alarm to create the signal that all the inhabitants of the land should tremble (V.1). This is obviously a reference to Israel and especially Jerusalem. The reason for this trumpet blow is that the Day of the Lord was coming. Notice the language of v2, that the darkness and gloom speak of a great and mighty people, probably referring to an army. These people are further identified in vs.4-9 with characteristics of a military campaign. Joel then identifies this “darkness” as “There has never been anything like it, now will there be again after it, to the years of many generations (V.2). He then speaks in V.3 about the land being “desolate”. In this context, Joel brings in the heavens trembling, the sun and moon growing dark and the stars losing their light (v.10). But notice that in v.11, he continues with the theme of the desolation caused by the army and the Day of the Lord being great and awesome! Joel’s prophecy then turns to the call on Israel to repent from their wicked ways (Vs.12-17), which will ensue the response of the Lord to have pity on them, and prosperity will once again bless His people (Vs.18-27).
A fascinating point to notice in the context of this blessing are the words of vs. 28-32. These are the texts describing the blessing of the Holy Spirit to be poured out upon “all flesh” (V.28), and their sons & daughters will prophecy, old and young men will have visions and both male and female will have the Spirit of God poured out upon them. This is the time when God will display His blessings but also His judgment, which he once again describes as the sun will be turned into darkness and the moon into blood, before the great and awesome day of the Lord comes (V.31). Notice that these verses of judgment are in between the giving of the Spirit and the time when all who call upon the name of the Lord will be delivered or saved (V.32).
These texts are quoted in their full extent by Peter in his sermon at Pentecost (Acts 2:17-21) where he preaches to a group of Jews that the words of Joel were being fulfilled in their day. These were all in the context of Jesus death, burial, and resurrection (Acts 2:22-24) and in His being crowned as King (Acts 2: 29-36). Notice that Peter’s words are a little different than Joel’s in that he refers to it as “the last days”, instead of “afterwards” (future) probably borrowing from Isaiah 2:2, Hosea 3:5 or even Micah 4:1. Peter believed that he was living in the last days, the days that the prophet Joel described. The outpouring of the Spirit of God happened on the Day of Pentecost, and we know that the call to believe on the Lord for salvation was uttered throughout scripture, especially in Romans 10:13. So, the outpouring of the Holy Spirit, the opportunity to call upon the name of the Lord and the signs and wonders fulfilled in Christ (Acts 2:22) and the apostles (Acts 4:20; 5:12 ect…), how does the sun, moon and stars relate to this passage? Notice that the only other place that this passage is quoted in the whole NT is in Matthew 24 & Luke 21, both in the context of the destruction of Jerusalem.
Joel 3:15-16
The sun and moon grow dark And the stars lose their brightness. The Lord roars from Zion And utters His voice from Jerusalem, And the heavens and the earth tremble. But the Lord is a refuge for His people And a stronghold to the sons of Israel. (Joel 3:15-16)
This segment in the book of Joel is referring to a judgment upon the nations for their treatment of Israel and Judah (V.2). It will be a time of restoration for Judah and Jerusalem (V.1). This was a time when Israel was scattered among the nations (V.2c). Notice however that the specific nations facing God’s judgment are named, it was Tyre, Sidon and the regions of Philistia that would be recompensed for their actions (V.4). These nations had sold the Israelites into slavery, and God would make sure the same would be done to them (V.8). The judgment spoken of is upon the nations who are taken to the valley of Jehoshaphat, which Joel describes as the “surrounding nations” (V.11-12). This is not a worldwide judgment upon every nation of the earth, but a very local judgment upon those specific nations. We are told that the day of the Lord is near (V.14) and that in this judgment, the sun and moon grow dark and the stars lose their brightness… and the heavens and earth tremble. (Vs.15-16).
The above verses were predicting long before Jesus’ prophetic words that these stellar bodies would cease. These verses clearly deal primarily with the threat of judgment against nations both Israel and others. What we should notice in these passages is that the context is generally narrowed down to a specific nation whether Egypt, Babylon, nations surrounding Israel or Israel itself, all within history. Language about cosmic collapse, then, is used by the OT prophets to symbolize God’s act of judgment within history, with the emphasis on catastrophic political reversals[6]. This celestial turmoil communicates a change to an earthly kingdom generally associated with a political or spiritual change. While Egypt, Babylon or Edom were destroyed, the sun, moon and stars are currently still in place! The judgment of God, generally through the means of another nation, would come against them to overtake their leaders and turn everything upside down. The destruction of earthly kingdoms is portrayed in terms of a heavenly shaking[7]. It isn’t then a far stretch to conclude that Matthew 24:29 speaks contextually of the judgment of God falling on the city and the Jewish nation in total. It describes the religious leaders and the people being overtaken by the Romans and the complete end of their political and religious structures[8]. The above texts in Amos and Joel are speaking explicitly of this political and religious restructuring against Israel. Using this OT prophetic language communicated to the disciples that they would experience this complete overturn and destruction of those toward whom it was proclaimed, in this instance, the city and the temple.
[1] There are still others who would subscribe to the idea that though the previous texts speak of Jerusalem’s fall, the following verses as an interlude or an aside to speak about the Parousia at the end of time.
[2] Storms P. 263
[3] France P. 920
[4] Notice the usage of the term in Matthew in 3:16; 4:20, 22; 8:3; 13:5, 20; 14:22; 20:34; 21:12; 26:74)
[5] See Carson P. 495
[6] France P. 922
[7] Storms P. 264
[8] The upheaval of a nation generally results in its replacement by another nation. In this instance, the Romans would have taken over the political sphere, but many commentators see something more. The promise that the kingdom of God would be taken away from them to be given to a nation who would product fruit of it (Matthew 21:43). This nation is a holy nation, a people for God’s own possession (1 Peter 2:9).
The Moncton Herald 