In this post, we will examine the nearness of the Lord’s coming in respects to the first century believers. We will also take a proverbial rabbit trail to introduce the second half of this chapter.
THE NEARNESS OF HIS COMING: THE FIG TREE (Matthew 24:32-35)
“Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; so, you too, when you see all these things, recognize that He is near, right at the door. 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.
One of the most prominent trees surrounding 1st century Palestine was the fig tree. The process of its growth and blossoming was well-known to any living in those days. This short parable teaches that when new leaves and the softening of the branches appeared, this was an indication that summer was on its way. It was also indicative that it wouldn’t be long until its fruits would begin to appear. In the same way, those signs given would clearly point to the coming of the Son of Man. Some read more into the fig tree parable than necessary by arguing that it represents Israel, much like in Matthew 21:18-21. They point out that it must refer to the destiny of some future regeneration of Israel prior to the 2nd coming at the end of history. These allude to the re-establishment of the nation in 1948 as the precursor to the 2nd coming. Keeping with the previous context and v.35, which defines the timing to which these things will happen, it is challenging to see how the Lord was thinking of a rebirth of Israel 2000 years later. To further this, Luke’s rendition of the passage not only speaks of a fig tree, but also of “all trees” (Luke 21:29) hence the emphasis is on the signs that precede rather than the tree itself. In the same way, the way they would know that it is near[1] was when they would see “these things”.
The pinnacle text to understanding the timing of these events is found in v.35 where the Lord states that Truly I say to you, this generation will not pass away until all these things take place. The initial question of the disciples was when “these things” would happen (referring to the destruction of the temple) and in this passage He is directly responding to the question. It would be sometime within that generation or roughly within a 40-year period. As we have noted previously, the expression “this generation” is consistently used without exception of those living in the time in which He was declaring these words to them especially in reference to judgment[2]. Again, keeping in mind that Christ is referring to the question of the disciples as to “when” these things would happen, consider that in Jewish thought in the 1st century, a generation was considered as roughly a forty-year period. The destruction of the temple occurred roughly 40 years after these words were uttered. Many of my brothers and sisters who believe that this is still future have attempted to translate the term “genea” as “race” to argue for a class or people or specifically, that the Jewish race would not pass away until all these things are fulfilled. While I appreciate their sincerity, this interpretation is not persuasive since, while lexically permissible, there is nothing in Matthew or in the preceding texts to suggest this translation. Also, if we translate the term genea in this instance as “Jewish race”, then we are forced to also translate it elsewhere in this way. Would the following texts make sense if we utilize this translation?
“But to what shall I compare the Jewish race? It is like children sitting in the market places, who call out to the other children, (Matthew 11:16)
The men of Nineveh will stand up with the Jewish race at the judgment and will condemn it because they repented at the preaching of Jonah; and behold, something greater than Jonah is here. The Queen of the South will rise up with the Jewish race at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here. (Matthew 12:41-42)
Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with the evil Jewish Race.” (Matthew 12:45)
Truly I say to you, all these things will come upon the Jewish race. (Matthew 23:36)
The following translation in these other texts makes really no sense and are we prepared to call the entire Jewish race “evil”?[3] To communicate a race rather than a generation, the term “genos” would have clarified the issue since it generally utilized to convey the idea of a race of people rather than “genea”.[4] As we previously saw in Matthew 23:35-36, the words of the Lord indicate that those who were identified as “this generation” were to receive retribution for the guilt of the blood of the prophets fall upon them. The judgment of “this generation” is a judgment upon “you” (2nd person plural), those with whom He was conversing and who would commit the ultimate sin in the crucifixion of the Son of God.
V. 36 confirms the certainty of the Lord’s words as to the fulfillment of the preceding texts. His words are permanent and established, they are faithful and in return will surely come to pass. There was a better chance for heaven and earth to pass away than for His words to do so. He is saying that His words are reliable and true, and those things did come to pass!
France summaries this section well:
- As surely as summer follows spring, you may be sure that the preliminary events I have mentioned will leave directly to the “end” (vv.32-33);
- It will all be over before this generation is finished (v.34);
- You can rely on my prediction (v.35).
INTERLUDE
There is a dynamic on what the Lord Jesus purposed in His first coming and what He has in store in His second. Most students of scripture are prepared to acknowledge that Jesus brought salvation in His first coming (Ephesians 2:8-9) and will bring a final salvation in His second (Romans 5:9), but when it comes to bringing judgment, they completely focus upon the judgment at His 2nd coming. My general outlook of redemptive history is that, while Christ brought salvation at His first coming and will bring in a final salvation at His second coming, the same can be said about His promised judgment. That judgment brought at His first coming happened in history shortly after His ascension and coronation as King. It was a judgement upon those who called for His death and finally rejected Him as Messiah. In the following passages, we will see a switch from the judgment of the first coming to a judgment that is focused upon His second coming. While v.4-35 answer the first question of the disciples as to when would these things be (every stone to be torn down), vs. 36 – 25:46 speak of what would be the sign of His coming at the end of the age. The unexpected and unpredictable arrival of the Parousia is described in a collection of shorter sayings in 24:36-44, and this programmatic section is then underlined by a series of three parables (24:45-51; 25:1-13; 25:14-30) which all focus on the theme of awaiting the imminent arrival of an authority figure, and the need to have made appropriate provision so as to not be caught unprepared and punished[5]. The last portion of the discourse is a vivid description of the final judgment to come to this world at the 2nd coming of Christ at the end of human history. Let’s consider the transition in v.37:
- There seems to be a transition in focus in the term “but about”[6]. It’s usage elsewhere points to an introduction to something new. Paul utilizes it to shift from subject to subject in his epistles. (1 Corinthians 7:1, 25; 8:1; 12:1; 16:1,12; 1 Thessalonians 4:9; 5:1)
- There is also a noticeable transition from using the plural “those days” in the preceding texts to the singular “that day and hour”. It speaks most likely of moving from a more general timeframe (those days) to a very specific time (that day).
- There are prediction statements within the passages in vs.4-35 that allow the reader (and listener) to identify signs that will announce His coming (i.e., Abomination of Desolation, the blossoming of the fig tree). While in vs.36 and on, there is a linguistic switch to convey that there will be no indicators of His coming. He warns of preparations to be made so that no that they won’t be caught off-guard. There is no warning for that day, only a call to be ready for it.
- There is a switch in language especially that our English term “coming” doesn’t reflect. In vs.4-35, the primary term used for coming is erchomenos while beginning in vs.36, the switch to Parousia has prevalence. As we have seen, the first seems to be speaking in terms of identifying this “coming” with Daniel 7 while Parousia seems to take over as the primary term to announce His “coming”.
The shift in language seems to communicate a switch in topic from answering the first question of the disciples to now addressing the 2nd. This is also why I believe that the expression end of the age is probably speaking of the end of history rather than speaking of the end of the Jewish age.
[1] The insertion in most translation of the personal pronoun “He” is possible however the neuter (it) is also a strong possibility. Storms writes: If masculine, it likely refers to the vindication of Jesus as seen in his coming in judgment. Or it could be that the coming of Jesus to the Ancient of Days in heaven is near or close at hand (Daniel 7:13-14). If neuter, it refers to the desolation, desecration and destruction of Jerusalem and the temple. (Storms P. 275) While possible, Luke’s version of this text speaks of the Kingdom of God being nearby which leads me to believe that it is speaking of the coming of Christ to the Ancient of Days.
[2] Matthew 11:16; 12:39-42; 45; 16:4; 17:17; 23:36.
[3] In Acts 4:20, Peter exhorts his listeners to be saved from this perverse “genea”, would it make sense for him to call them to be saved from the Jewish race recognizing that he himself was an ethnic Jew?
[4] While “Jewish Race” has been a favourite translation for futurist, others have preferred “Nation” or “Israel” which all create the same problem in contextually defining the term.
[5] France P. 936
[6] Greek: Peri de
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