Matthew 24 | |
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Book | Gospel of Matthew |
Category | Gospel |
Christian Bible part | New Testament |
Order in the Christian part | 1 |
Gospel of Matthew |
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Chapters |
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, [1] which continues into chapter 25. [2] It contains Jesus' prediction of the destruction of the Temple in Jerusalem. [3] Mark 13 and Luke 21 also cover the same material. [4]
The original text was written in Koine Greek.This chapter is divided into 51 verses.
Some early manuscripts containing the text of this chapter are:
In the preceding chapters (chapters 21–23), Jesus has been teaching in the Temple and debating with the Pharisees, Herodians and Sadducees.
Jesus and his disciples leave the Temple (Matthew 24:1), or the temple grounds in the New Living Translation. [5] Theologian John Gill observes that Jesus was "never to return". [6]
Arthur Carr reports that in descending the Kedron Valley, to the east of the temple, and then ascending the slope of the Mount of Olives, the disciples could look back and see "the Temple [rising] with its colonnade of dazzling white marble, surmounted with golden roof and pinnacles, and founded on a substructure of huge stones". [2]
In this "introductory scene " (verses 1-2), [7] : 876 Jesus predicts that "not one stone shall be left here upon another". [8] The prediction follows the sentiments expressed by Jesus in Matthew 23:37–38:
Methodism's founder John Wesley says that the prediction was "most punctually fulfilled" in that the majority of the temple buildings were burned and then dug up on the orders of the invading Roman general Titus in 70 AD. [9]
Jesus and his disciples proceed to the Mount of Olives, where a "private" conversation takes place regarding "the end of the age". Jesus's words here are referred to as the "Little Apocalypse" or "Olivet Discourse." Jesus appears to have gone ahead of his disciples (Matthew 24:3), who come to him to enquire about the timing and signification of his parousia (Greek : παρουσιας, parousias). Mark 13:3 states that only Peter, James, John, and Andrew came to speak with him. [2]
'I am Christ,' lacking the definite article, in the Geneva Bible (1599), [11] the King James Version, [12] and the New Matthew Bible [13] (a modernised version of the New Testament of William Tyndale). [14] Carr (1882 onwards) observes that "the Christ, the Messiah" is correct, departing from the King James Version then in use. [2]
The "abomination of desolation" is alternatively described as the "desolating sacrifice" in the New Revised Standard Version. [16] Citation from Daniel 11:31 ; Daniel 12:11
The hardship associated with escape during winter is likely to arise from bad weather. [18] Dale Allison notes the absence of any explanation as to why flight on a sabbath day might also be more challenging; he suggests that Matthew's community might still have observed the sabbath as a day of rest, with its traditional travel restrictions, and been both hesitant and unprepared for flight on such a day. [7] : 877
In the Bahá'í Faith, Bahá'u'lláh gives an interpretation of Matthew 24:29-31 in his major theological work Kitáb-i-Íqán (The Book of Certitude), [20] [21] giving detailed explanations about the allegorical meanings of each of these phrases. [22]
Jesus's words refer to an Old Testament saying recorded in Isaiah 51:6:
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Luke 24 is the twenty-fourth and final chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles. This chapter records the discovery of the resurrection of Jesus Christ, his appearances to his disciples and his ascension into heaven.
Mark 13 is the thirteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains Jesus' predictions of the destruction of the Temple in Jerusalem and disaster for Judea, as well as Mark's version of Jesus' eschatological discourse. Theologian William Barclay described this chapter as "one of the most Jewish chapters in the Bible" and "one of the most difficult chapters in the New Testament for a modern reader to understand".
Matthew 11 is the eleventh chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee.
Matthew 12 is the twelfth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. It continues the narrative about Jesus' ministry in Galilee and introduces controversy over the observance of the Sabbath for the first time.
Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus begins a journey to Jerusalem from the vicinity of Caesarea Philippi, near the southwestern base of Mount Hermon. Verse 24 speaks of his disciples "following him".
Matthew 19 is the nineteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Matthew composed this Gospel. Jesus commences his final journey to Jerusalem in this chapter, ministering through Perea. It can be seen as the starting point for the passion narrative.
Matthew 20 is the twentieth chapter in the Gospel of Matthew in the New Testament of the Christian Bible. Jesus continues his final journey through Perea and Jericho, heading towards Jerusalem, which he enters in the following chapter.
John 16 is the sixteenth chapter of the Gospel of John in the New Testament of the Christian Bible. It records Jesus' continued farewell discourse to his disciples, set on the last night before his crucifixion. Three key words in this chapter, ἁμαρτία, δικαιοσύνη, κρίσις "comprehend the three great steps of advance in spiritual truth among men". Jesus speaks about the work of the Holy Spirit, the joy of the believers and his victory over the world. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that John composed this Gospel.
Luke 6 is the sixth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. Jesus' teaching about the Sabbath enrages the religious authorities and deepens their conflict. The selection of twelve apostles is recounted and this is followed by the "Sermon on the Plain", where key aspects of Jesus' teaching are presented.
Luke 9 is the ninth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the sending of the twelve disciples, several great miracles performed by Jesus, the story of his transfiguration, Peter's confession and the final departure from Galilee towards Jerusalem. Scottish minister William Robertson Nicoll describes this chapter as unfolding "sundry particulars which together form the closing scenes of the Galilean ministry". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 12 is the twelfth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records a number of teachings and parables told by Jesus Christ when "an innumerable multitude of people had gathered together", but addressed "first of all" to his disciples. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 14 is the fourteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records one miracle performed by Jesus Christ on a Sabbath day, followed by his teachings and parables, where he "inculcates humility ... and points out whom we should invite to our feasts, if we expect spiritual remuneration". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 19 is the nineteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records Jesus' arrival in Jericho and his meeting with Zacchaeus, the parable of the minas and Jesus' arrival in Jerusalem. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 21 is the twenty-first chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records the observations and predictions of Jesus Christ delivered in the temple in Jerusalem, and his exhortation "to be watchful". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Acts 1 is the first chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition affirmed that Luke composed this book as well as the Gospel of Luke. This chapter functions as a transition from the "former account" with a narrative prelude, repeated record of the ascension of Jesus Christ with more detail and the meeting of Jesus' followers, until before Pentecost.
Acts 2 is the second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition asserted that Luke composed this book as well as the Gospel of Luke. This chapter records the events on the day of Pentecost, about 10 days after the ascension of Jesus Christ.
Isaiah 1 is the first chapter of the Book of Isaiah, one of the Book of the Prophets in the Hebrew Bible, which is the Old Testament of the Christian Bible. In this "vision of Isaiah concerning Judah and Jerusalem", the prophet calls the nation to repentance and predicts the destruction of the first temple in the siege of Jerusalem. This chapter provides an introduction to the issues of sin, judgement, and hoped-for restoration which form the overarching structure of the whole book. It concludes with 'a reference to the burning of those who trust in their own strength', in a fire which cannot be 'quenched', a relatively rare word which is also used in the last verse of the book, thereby linking together beginning and ending of this whole book. It is traditionally read on the black sabbath immediately preceding the 9th of Av fast day.
Isaiah 51 is the fifty-first chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. Chapters 40-55 are known as "Deutero-Isaiah" and date from the time of the Israelites' exile in Babylon. This chapter expresses the consolation of the Lord offered to the people of Israel.
Isaiah 35 is the thirty-fifth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is one of the Books of the Prophets. This is the final chapter in a group which the Jerusalem Bible calls a collection of "poems on Israel and Judah". The New King James Version entitles this chapter "The Future Glory of Zion".
Preceded by Matthew 23 | Chapters of the Bible Gospel of Matthew | Succeeded by Matthew 25 |