We continue with our examination of Jesus’ comments regarding yet future events, better known as the Olivet discourse. We’re following Matthew’s account and are now ready for verses 32-33. There are 5 parables in this passage. This is the first, the parable of the fig tree. Jesus uses this parable to simply illustrate how to know when His return is near. When the fig tree puts forth its leaves, you know summer is near. “Likewise” when you see “all these things” (everything He’s been describing since verse 4), know that “it” (His second coming) is near.
Just a note here, there are some who teach the rapture takes place at this time. But, we have to consider the fact that there are no events described in scripture that must take place before the rapture. And, the rapture is not mentioned anywhere in this passage, it all has to do with the destruction of the temple, Jesus’ second coming and the end of the age. We’ll deal with the rapture in some detail in future lessons.
There are two possible issues we need to look at in verses 34-35. The first is Jesus’ statement in verse 34, “This generation will not pass away till all these things take place.” This is one of those verses that Bible skeptics love to point out. They take it to mean the generation living at the time Jesus said this. But to be consistent with the context, we must take it to mean the generation living at the time the events described here are taking place. Never in this passage does Jesus mention the current generation living at the time He’s speaking. This is just His way of saying these things will happen in a short period of time.
Then, in verse 35, what could be considered a problem in the translation to some, is actually a misunderstanding of the word used. “Heaven and earth will pass away, but My words will not pass away.” “Pass away” is from parerchomai, to change from one condition to another and never means, annihilation. This is a play on a word. In the previous verse Jesus talks about a generation passing away. Of course, this is a reference to death. We know that death is simply a change from one condition to another. The human soul is eternal.
Likewise, the heavens and earth are eternal (Psalm 89:29, 36-37; 104:5; Ecclesiastes 1:4). However, they will be changed. Here I want to give you what I think is the definitive passage concerning this. However, some brief explanation is needed. If you read Hebrews 1:10-12, verse 10 tells us the Lord laid the foundation of the earth and the heavens are the work of His hands.
Then verse 11 says they will “perish”, then goes on to say, they will wear out like a garment. This is an unfortunate translation. “Perish” is apollumi, here in the future tense, middle voice, all that to say it describes a temporal condition best expressed as “come to ruin”. Verse 12 then confirms this, saying, “they will be changed”. “Changed” is from allasso, to change or transform. Peter tells us the heavens and the earth will be renovated and made new (II Peter 3:5-13). Then John describes the “new” heavens and earth in Revelation 21 and 22.
This brings us to verse 36, “But of that exact day or hour no one knows, not the angels in heaven, but only the Father.” How many people over the years have foolishly tried to convince others they had some special revelation concerning Jesus’ second coming? In Mark’s Gospel this same verse is quoted, but includes “nor the Son” (Mark 13:32). Not even Jesus knows the time of His second coming. In Acts 1:7 Jesus tells His apostles it was not for them to know what the future brings.
Then in verses 37-39 Jesus compares His second coming to the flood of Noah’s day described in Genesis 6-8. What He illustrates with this comparison is the fact that most people will be carrying on with their lives as usual either in ignorance, complacency or unbelief. What He emphasizes here is great destruction. In Noah’s day they didn’t fully understand until it was too late and the flood took them away. At Jesus’ second coming the battle of Armageddon will bring great and sudden destruction.
Jesus further describes the similarity of these two disastrous events in the next two verses. In verse 40 there are two working in the field, one will be taken, the other left. In the next verse two women are grinding grain, and again, one is taken and the other left. This is the same thing you see in Noah’s flood. A remnant was reserved (Noah and his family) to replenish the earth after the flood (Genesis 9:1). And similarly at His coming many will be destroyed at Armageddon, but there will be some who will be left to replenish the earth during the Millennium.
The criteria to determine who will be left is described later in Matthew 25:31-45. This is the judgment of the living nations that follows Armageddon. It is the separation of the sheep from the goats and will be examined in detail soon.
The second parable in this passage is next. It is the parable of the “goodman of the house”, or the master in verses 43-44. It is used by Jesus to illustrate readiness. If the master of the house knew when the thief would come, he would have waited and watched and would not have allowed his house to be broken into. The implication is that since he did not know, he should have been vigilant, knowing the possibility. The Day of the Lord (His second coming) is compared to a thief in the night in both I Thessalonians 5:2 and II Peter 3:10 to emphasize the fact that His coming will be both sudden and unexpected.