Now that we’ve examined the Olivet Discourse in its full, let’s look at some other passages in Matthew that are related to it. These are especially relevant with the first portion of the discourse in verses 3-35.
THE FUTURE COMING AFTER ISRAEL IS EVANGELIZED (Matthew 10:23)
“But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes.”
A solemn warning was issued to the disciples who desired to follow our Lord Jesus. The warning is to realistically weigh the cost of taking on this immense responsibility. In Matthew 10:16-22, the Lord Jesus lays out what they could expect going out as heralds of the Kingdom of the Messiah but also how they should act and respond to this persecution that they would endure. They could assume persecution for their efforts coming from many various sources including those closest to them. With that said, they were to be shrewd as serpents and innocent as doves, not worrying about what to say, since the Spirit would be with them to speak in them.
In v.23, the Lord gives them instructions to flee that city in which they were tasked to evangelize and move on to the next whenever they experienced this persecution. His message brings a sense of urgency and haste to move things along quickly to get through the cities. The Lord Jesus then makes an astonishing claim “truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes.” Prior to completing their journey of bringing the message of the Kingdom to cities of Israel, the events surrounding the coming of the Son of man would happen. The coming of the Son is local (cities of Israel) and related to those evangelists standing there in front of Him. It was “you” (2nd person plural) that would be sent, and in return, these same disciples would be the ones who would not complete going through the cities of Israel prior to His coming.
The “coming” is linked to the coming prophesied in Daniel 7:13-14 whereas the Messiah would come, not to the earth, but to the Ancient of Days where He would be crowned King. The Messiah would be given dominion, glory and a kingdom that would never be destroyed. His coronation as King of Israel would happen prior to these disciples evangelising Israel. Many interpret this text as fulfilled at the resurrection and at the ascension. While this is certainly plausible, it fails to take into account the haste by which they needed to get the evangelism completed. If this was speaking of the resurrection and ascension, then why the need to rush through the cities? Another point to consider is that the disciples were not persecuted in the way that vs. 16-22 describes up to the time of the resurrection. We can ascertain however that this would make better sense in connecting this to the Lord’s coming in judgment of Israel (linked to the cities of Israel). There was a coming so close that they would barely have time to evangelize the cities of Israel before this happening. The most probable event, taking into consideration the book of Acts and the evangelism/persecution of the disciples was the destruction and dispersion of the Jews in A.D. 70.
THE COMING IN GLORY: A PRECURSOR (Matthew 16:27-28)
For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds. “Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom.”
The Lord spoke clearly of His impending suffering and death in Jerusalem at the hands of the leaders of Israel. Peter is rebuked for his opposition to this, and the Lord commands him to set his mind on the things of God rather than the things of man speaking of the necessity of finishing the work that the Father had given Him. He then turns to the disciples to clarify the cost of discipleship once again. One who wishes to follow the Lord must be willing to deny himself even to the point of death. To gain their lives by not forfeiting them in this life was to lose it in the next. The work of discipleship may cost him his earthly life but the life that he will gain is one that will be far better.
V. 27 begins with the term “for” which links the preceding verses with the upcoming statement about His coming in glory. The coming of the Lord Jesus in glory, as we previously mentioned, echoes Daniel 7:13-14 where the Son of Man was “coming” but it was not to the earth that He was “coming” but to the Ancient of Days where He was crowned King. The Messiah would be given dominion, glory and a kingdom that would never be destroyed. The Lord then quotes a Psalm and a Proverb:
And lovingkindness is Yours, O Lord,
For You recompense a man according to his work. (Psalm 62:12)
If you say, “See, we did not know this,”
Does He not consider it who weighs the hearts?
And does He not know it who keeps your soul?
And will He not render to man according to his work? (Proverbs 24:12.)
The context behind Psalm 62 is the teaching to place your hope in God only and rely entirely upon Him for your salvation. There were many vain things that men placed their trust but hope and salvation were found only in Him. Vs. 11-12 of the Psalm speak of God having the power to judge and those men will be judged according to their works. The text in Proverbs 24 is similar in that it speaks of God being the one who “weighs the hearts” and “keeps the soul” to which He is the judge who renders to each man according to their works.
In V. 28, we now have a peculiar phrase where the Lord Jesus speaks of the nearness of this event in stating that some who were standing right in front of Him would not taste death until they see Him in glory. The expression clearly indicates that some in His presence would still be alive when the Son of Man comes in the glory of His Father. For most interpreters, this creates a dilemma since they view v.27 as happening at the end of history all the while it indicates something that is destined to happen within just a few short years. There are several interpretations that have been offered in finding the answer to this predicament. Seeing the Son of Man coming in His glory is thought to be linked to seeing Him raised from the dead or as many have argued that it relates to the transfiguration[1]. While there are more than a few problems to this interpretation, the main issue becomes in what way will the Lord “repay every man according to His deeds” at this time? The “coming in glory” seems to communicate that a judgment is coming at His coronation which would happen in a few short years after this saying. This seems to be better appropriated with the judgment upon Jerusalem albeit even for a partial-preterist, this text is extremely challenging.
THE RELIGIOUS LEADERS WILL SEE HIM COMING (Matthew 26:64)
Jesus *said to him, “You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven.”
The Lord’s arrest brought Him before Caiaphas the High Priest, the Scribes, and elders (Matthew 26:57). They gathered as a council in an attempt to find a charge to lay upon Him. Their desperation to do away with Him resulted in two false witnesses coming forward and their accusation was based upon a false rendition of what He said earlier about destroying the temple and that He would raise it up again in 3 days (John 2:19). The Lord made no mention of destroying the temple, simply rebuilding it! The silence of the Lord was deafening to the high priest, and he began to intensify his attack. He had previously claimed authority as the Son of David, and we can rest in the fact that His public woes against them left a terrible impression upon them (Matthew 23:13-33). Caiaphas’ persistence resulted in the question relating to whether or not He was the Messiah and, in return, the Son of God. The Jews were looking for a verbal confession to charge Him with blasphemy and they got their wish.
When the Lord finally responds to their request, it certainly created a reaction. He affirms by their own words that they had told the truth and agreed. He was the Messiah, the Son of the Living God! What is fascinating is that He doesn’t stop there. Now, it’s His turn to “tell” them something further about the claim. Not only was the temple of His body going to be rebuilt in three days and that He was the Messiah, the Son of God, but that the high priest, the scribes, and elders “will see the Son of Man sitting at the right hand of Power and coming on the clouds of heaven.” (Matthew 26:64). The response was in the form of quoting two OT passages regarding the Messiah. One from Psalm 110:1 and the other from Daniel 7:13-14. Both texts point to the enthronement of the Messiah and clearly answered their question in the affirmative if they hadn’t clued in. But what is fascinating about this passage is not only His affirmation as Messiah, but that these religious leaders would “see” Him sitting at the right hand and coming on the clouds. These accusers would understand that He was who He claimed to be and hence this enthronement and coming[2] on the clouds of judgment against them. This was to be experienced by those standing before Him in judgment. The tables would turn, and it would be His turn to judge those who condemned Him to death.
[1] Carson writes: “Many have held that this verse refers to the Transfiguration, the very next pericope in both Matthew and Mark. The problem is twofold. First, “some who are standing here will not taste death before they see ” is an extraordinary way to refer to Peter, James and John who witness the Transfiguration a mere six days later (17:1). Second, as magnificent as the Transfiguration was, it is not entirely clear how the Son of Man comes in his kingdom (Matt) of the kingdom comes in power (Mark) through this event”. (The Expositor’s Bible Commentary, D.A. Carson, Zondervan Publishing House, 1995, P. 380)
[2] Coming is erchomai as in Matthew 24:30
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