When Will the Signs of the End Take Place?
When Jesus answered the disciples’ question about the destruction of the temple in Jerusalem and his return and the end of the age, he prophesied events and developments that the disciples understood. The events of signs 1 through 8 and sign 10 (see question 3) describe realities in the first century as well as the history of the church from the first century until today. Sign 9, the siege and destruction of Jerusalem, happened in A.D. 70. That the reference of Jesus’ prophecy in Matthew 24–25 (and Mark 13 / Luke 21) refers to the entire period between Jesus’ first coming in the first century and his second coming emerges from a consideration of (1) the structure of Jesus’ discourse on the end times, (2) Jesus’ warnings and exhortations, and (3) Jesus’ comments on the consequences of his prophecy for his followers.
The Structure of Jesus’ Discourse on the End Times
Jesus’ discourse on the end times follows his prediction of the destruction of the temple in Jerusalem and a question of the disciples. When the disciples admire the magnificent building of the temple and the surrounding colonnaded halls, built by Herod I, Jesus responds with a prophecy: “Truly I tell you, not one stone will be left here upon another; all will be thrown down” (Matt. 24:2). The disciples, evidently stunned by Jesus’ prophecy, ask him the following question: “Tell us, when will this be, and what will be the sign of your coming and of the end of the age?” The question consists of two parts: (1) When will the temple be destroyed? (2) What will be the sign of Jesus’ return and the end of the present world?
Some have argued that Jesus’ eschatological discourse speaks only of the destruction of the temple.1 It is possible to understand the apocalyptic language of Matthew 24:29–31 in a metaphorical sense. After all, allusions to Old Testament prophecies in which such cosmic language is used can be understood as symbolic depictions of political catastrophes within history, rather than as predictions of the physical dissolution of the universe. Such interpretations, however, play down signals in the text that Jesus moves from explaining his prophecy of the destruction of Jerusalem to explaining his return and the end of the ages. Also, such interpretations require the view that Jesus ignored the second part of the disciples’ question.
The disciples’ double question has led some interpreters to structure the following discourse in two main parts, corresponding to the two questions of the disciples: the subject of part one (Matt. 24:4–35) is the destruction of the temple and the subject of part two (Matt. 24:36–25:46) is Jesus’ return and the end.2 While this interpretation provides a neat structure of Jesus’ discourse, it has to interpret Matthew 24:29–31 in a purely metaphorical sense, which is unlikely given the disciples’ question about the end and which by definition has to be an event of cosmic proportions.
The disciples’ question, formulated as a double question, was therefore meant as one single question. It seems that the disciples understood Jesus’ prophecy of the destruction of the temple as a prophecy about the end, a series of events that includes the event of a third (and final) destruction of Jerusalem.3 It is thus preferable to treat Jesus’ discourse as an explanation of the signs of the end of the age (part 1), with the destruction of Jerusalem as one specific sign of a series of events that culminate in Jesus’ return. Jesus follows his description of the signs for his return with an explanation of the consequences of his prophecy for his followers (part 2) before he concludes with a description of the last judgment (part 3).
The Starting Point of the Signs
When do the signs that signal the destruction of Jerusalem and of Jesus’ return begin to appear? Since Jesus answers a question of his disciples, his answer must be relevant for his disciples (note in Matt. 24 that Jesus uses the second person plural, referring to the disciples to whom he speaks). This means that the signs that Jesus lists in his prophecy begin to appear, potentially at least, immediately. This is confirmed by the fact that Jesus’ prophecy includes the prediction of the siege of Jerusalem, prompted by the Jewish revolt against the Romans in A.D. 66, and of the destruction of Jerusalem in the fall of A.D. 70. The starting point of the signs listed by Jesus in Matthew 24 is the time before A.D. 66. The church today is not waiting for these signs to begin to appear. They began in the first century, already observed by Jesus’ disciples.
Warnings and Exhortations
Jesus’ enumeration of signs begins, and is punctuated with, a series of warnings formulated with commands (imperatives): “beware that no one leads you astray” (Matt. 24:4), “see that you are not alarmed” (v. 6), “let the reader understand” (v. 15), “from the fig tree learn its lesson” (v. 32), “keep awake” (v. 42), “understand this” (v. 43), “you also must be ready” (v. 44), and “keep awake” (25:13).
The repeated declaration that nobody knows the date of Jesus’ return, which will happen unexpectedly, does not allow speculation regarding how close we are to Jesus’ return. Jesus emphasizes that “about that day and hour no one knows” (Matt. 24:36), “you do not know on, what day your Lord is coming” (v. 42), “the Son of Man is coming at an unexpected hour” (v. 44), “the master of that slave will come on a day when he does not expect him and at an hour that he does not know” (v. 50), and “you know neither the day nor the hour” (25:13).
The fact that no one knows the date of Jesus’ return or the date of the end of the age establishes the need for watchfulness. While Jesus’ return might well be delayed for a considerable period of time, it may happen rather quickly (after the siege and destruction of Jerusalem, an event that could not possibly be missed). In a series of seven parables and analogies, Jesus exhorts his followers to always be ready for his return.
The parable of the fig tree (Matt. 24:32–35), whose new shoots are a harbinger of summer, teaches the disciples that once they witness the events described in the ten signs of the end (24:4–28), they may know that the end is near. Jesus asserts that it is “this generation” (hē 'genea' hautē; v. 34) that will witness the signs that he predicted. As the disciples witnessed the events of signs 1 through 8 unfold during the time of their ministry, and as at least some of the disciples were still alive in A.D. 66–70 when Jerusalem was destroyed (sign 9), Jesus’ assertion proved to be true.4 Jesus goes on to assert that “about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father” (v. 36). The day of Jesus’ return and of the end of the age (24:3) is and will remain unknown to his followers.
The analogy of Noah’s generation (Matt. 24:37–39) teaches the disciples about the danger of being unprepared. Since the exact time of Jesus’ return is unknown, it is possible to be caught unawares. As the flood described in Genesis 7:6–24, although announced beforehand, was sudden and universal, the event of Jesus’ return will be sudden and universal. It will come without warning. Note the description of normal life at the time of Noah’s flood—people eat and drink, marry and give in marriage (Matt. 24:38). Only those who are prepared will escape its judgment and destruction.
The analogy of everyday routines (Matt. 24:40–41)—men will work in the field; women will be grinding with a hand mill—underlines again the unexpected suddenness of Jesus’ return and the danger of being unprepared. Jesus exhorts his followers, again, to keep watch because “you do not know on what day your Lord will come” (v. 42).
The parable of the thief in the night (Matt. 24:43)5 underscores yet again the exhortation to watchfulness. Burglars depend on the element of surprise when they break into a house. Not even the most ingenious calculation can anticipate their arrival. Thus, house owners have to be constantly alert if they want to avoid being victims. Jesus exhorts his followers that they “must be ready because the Son of Man will come at an hour when you do not expect him” (v. 44 NIV). Jesus can come back at any time, once the signs of the end described in Matthew 24:4–28 have taken place.
The parable of the slaves left in charge (Matt. 24:45–51) teaches Jesus’ followers to be ready for the unexpected return of the master by doing the tasks that they have been given. They are warned of the serious consequences of not being ready for Jesus’ return, which will happen “on a day when he does not expect him and at an hour he is not aware of” (v. 50 NIV).
The parable of wise and foolish virgins (Matt. 25:1–13), in which the arrival of the bridegroom is delayed for an extended period of time, teaches Jesus’ followers yet again the need to be ready at any time for Jesus’ return. People who think that they know when the bridegroom comes and that they have things under control will not be ready when he delays his arrival. They will miss the wedding feast. Readiness cannot be achieved by last-minute activities meant to correct calculations that turned out to be miscalculations. Followers of Jesus who really know Jesus and who are thus prepared for a long delay are ready for Jesus’ return at any time.
The parable of the slaves who were entrusted with money (Matt. 25:14–30) speaks again about a potentially extended absence of the master. Jesus teaches his disciples about the need to use the opportunity of the present time and the privileges that each has been given to continue to live and work for him, rather than wasting time by doing nothing (also see question 32).
The time of Jesus’ return and of the end of the age is unknown. Only God the Father knows the date, and he has revealed it neither to Jesus nor to the angels, nor will he reveal it to Jesus’ followers. The consequences of this fact are obvious: Christians must be ready for Jesus’ return, which will happen suddenly and unexpectedly. It can happen anytime, after the signs that Jesus described in Matthew 24:4–28 are being observed. Since the one specific event that Jesus prophesied—the siege and destruction of Jerusalem (Matt. 24:15–22)—took place in A.D. 70, and since the other signs of the end that Jesus listed could be observed even before A.D. 70, Jesus could return anytime after A.D. 70.
Because the day of Jesus’ return is (and will remain) unknown to his followers, speculations are not only fruitless and irrelevant but positively rebellious. The biggest mistake of some end-time “specialists” is the production of (ever new) prophecies of the date of Jesus’ return. Followers of Jesus who acknowledge the divinely ordained ignorance regarding the time of Jesus’ return are ready for that day when they live and work for Jesus.
Schnabel, E. J. (2011). 40 Questions about the End Times. (B. L. Merkle, Ed.) (pp. 45–49). Grand Rapids, MI: Kregel Academic & Professional.
