Truly I tell you, this generation will certainly not pass away until all these things have happened.
Matthew 24:34
Many people divide on their Eschatology on the basis of this verse, and the word for “this generation”, “genea”. Those who see much (or all) of Revelation fulfilled insist that this verse must mean the generation to which Jesus was then talking to. Those who insist that all of this chapter must be fulfilled some time in the future claim that it must be “the generation that sees these signs”.
Starting at the beginning, however, we see that specifically, the conversation originally revolved around the temple buildings then standing (“the things you see here”) and their coming destruction. Whatever understanding we come to of the passage, the primary object of discussion of the passage is the then present buildings, and not a future temple. In this way, since we know the buildings were destroyed in 70AD, we must limit our understanding to the destruction of Jerusalem.
Beyond that, however, we see the other question the disciples asked in addition to “these things”, namely, when that great day of His coming would be, in the power and glory of His Kingdom, as described elsewhere.
Throughout the chapter, the reference to “these things” (“pan tauta” in the Greek), then would indicate the same “these things (“pan tauta” ) of the opening senteces, and particularly verse three.
And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Matthew 24:3
Intermixed in the discussion of “these things”, Jesus also discuses the future day of His coming. Using the described nomenclature of “these things” (“pan tauta”), not to be confused when He begins to talk about the other event, Jesus first describes the fulfillment of “these things” (through verse 22), and then begins to shift his focus, talking about “at that time” (Matthew 24:23).
This distinction in the text marks the break from the destruction of Jerusalem He had just described, and He explains, at that time, not to be confused by thoughts of His coming, for it will be obvious to everyone, everywhere (like lightning in the east is visible in the west).
Then comes the important distinction. In Matthew 24:29, the text traditionally reads “Immediately after the distress of those days…”. However, it stands to be pointed out that the word translated “Immediately” does not always have the time connotation that is usually attributed to it (see here for an excellent, in depth study). As in John 6, where the text usually reads about the boat on the sea of Galilee, that it “immediately” reached the other side, it is apparent that it is not a miracle, because in all the miracles in John’s Gospel, God is the one who does the miracles, not the boat in this instance.
All John is saying is that they rowed to shore, and, it could have taken a while. Comparing this to the other Gospel accounts and the other miracles in the text, it becomes clear that “Immediately” is not the best fit in all the cases where the Greek word used here (“Eutheos”) is in the verse. Rather, the Word comes from the Greek word meaning “straight”, and so, while it can indicate immediacy, it does not always, but rather, sequence.
So, what we have is, after differentiating between the 70AD destruction and his second coming, He in essence is saying ,”Next but after the tribulation…” Now, this simply says it is next, not that it must follow with no time passing in the mean-time. This could, as we will see in a moment, be any where from hours, days, years, or an undisclosed amount of time. The Word Euthos in Matthew 24:29 has the possibility of implying a gap, since it merely says “Next” in the important sequence of events, just like rowing the boat to shore.
This is the place where Jesus, now that He has described both events, turns to render their timing. One must be careful at this point and note that Jesus returns to the use of the phrase “these things” (“pan tauta”). This, again, is in reference back to the “these things” (“pan tauta”) of Matthew 24:3, and is in contrast to the “that day” that will come in a few moments. The “these things”, the destruction of the then visible buildings, occurred in 70AD, within that generation.
Understanding that the “pan tauta” was not intended to cover the brief excursis Jesus just made into the second question, Jesus then clarified this by contrasting the two events. The “these things” (“pan tauta”) would occur within one generation, as prophesied, which categorically places the “great tribulation”, the greatest cruelty the world would ever see, in fulfillment of all that was written against Jerusalem, in the past. It is never to be surpassed, both forward and backwards in all history. On the other hand, Jesus then says of “that day”, in contrast to “these things”, that its day and hour are unknown.
In this way, we see direct support that the “Immediately” (“eutheos”) of Matthew 24:29 has an implied gap in the original meaning of the text that is expressed through the known timing of the first event and the unknown nature of the time of the second. In fact, in Luke’s Gospel, this is made plain a little more, because Luke’s account mentions the “times of the Gentiles” in the middle, the time in which Jerusalem will be trodden of the Gentiles. Since we know that Jerusalem has been trodden down throughout history since then, with the possible exception of its temporary and partial liberation in 1967 following the war, after which the temple was returned, the span of time in between these events has been at least 2000 years.
Further, emphasising the difference between “these things” and “that day”, Jesus then continues His discussion of the end times events throughout the rest of the chapter.
There is no contradiction in Matthew 24, nor has Jesus somehow secretly returned in 70AD in a way that people weren’t expecting. Clearly, Jesus’ own statement of lightning in the east being visible in the west disqualify that interpretation. However, in the same way, the obvious interpretation of “genea” is preserved, so as to make the original statements have their obvious, and intended meaning.
Simply put, within the language provided, Jesus could not have mean any other time other than 70AD with the Great Tribulation, because they were talking of the then visible buildings. Draw your attention to Jesus’ words.
“Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.”
Matthew 24:2
If you’ll notice, Jesus specifically and deliberately drew the disciple’s attention to what they could behold. The then standing temple, the magnificent buildings, the huge stones. These are the obvious meaning and intended purpose of the dialogue, and no amount of wrangling with the text can separate what “do you see” from the stones and architecture destroyed by the Romans under Titus, positively identifying “genea” with the current, living “generation”.
The problem with traditional interpretations is simply upon one word, “eutheos”, in the Greek, often translated to an English word which does not fully capture its intended meaning.
In fact, as you study it out, Matthew 24:29 is the only text that directly linked the immediate timing of the great tribulation and the second coming, and the other texts only supported that timing. There are Old Testament prophecies of both coming, but only the Matthew account directly linked their timing, or so it seemed.
In the same way, due to the nature of prophecy, underscored by the fact that Jesus clearly defined the timing of the one while stating that the timing of the other was completely unknown, and, for the most part, “unknowable” (Acts 1:7). Seeing this, we know that looking back through the prophetic lens, it would be quite understandable to have both events listed in the same passage, with no direct statement of time elapsed between them, but that there could be a great gap simply in the fulfillment of successive verses. Simply that they are both prophesied, even in the same passage, in no way indicates that their timing will be by any means concurrent with each other.
By removing the false expectation in Matthew 24:29, and translating the text as, perhaps, “Next, but after the tribulation of those days, …” we move on to see more clearly the plain meaning of the text, that the buildings were destroyed as prophesied, and that there awaits a day, a special and unique day known only to the Lord, in which He will return, with the glory and the angels of His Father, to sit on His throne of glory.
In that day, the sun will be darkened, the moon will not give its light, and the stars will fall from heaven. In that day will appear the sign of the Son of Man in heaven, and all the nations will mourn when they see Him coming in great power and glory. Though many feel it is coming soon, no matter how long it takes, Heaven and Earth may pass away, but His Word never will.
That is the intended meaning of the text.
Have we have seen. And the other half, we await.
Why should we care about these things? Because of Jesus’ simple instructions.
And what I say unto you I say unto all, Watch.
Mark 13:37