by Ptr. Art Calaguas
Shalom.
We have seen the close parallels of Matthew 24:32-35 with Mark 13:28-31 and Luke 21:29-33 with regard to the allegorical fig tree parable in the Olivet Discourse. We now continue with the next part of Matthew that deals with the mandate of our Lord to watch out for his return.
After giving the fig tree parable, the Lord Jesus now instructs his disciples to always keep watch for the signs, (especially the heavenly or cosmic ones) he had already told to them beforehand. This theme of remaining watchful is actually found not only in Matthew 24:36-44 but also extends to Matthew 25:1-13 (Parable of the Ten Virgins). But inserted into these 2 logically-connected parts of the Discourse is Matthew 24:45-51. At first glance, these verses do not seem to have anything to do with watching out for the identified signs. But on the contrary, a close reading will reveal that these verses actually point to remaining watchful and keeping one’s focus on the Lord’s (second) coming. Actually, even the parable of the virgins also harp on this necessity, as we shall see. Matthew 24:45-51 is then further expanded by our Lord in Matthew 25:14-30. This is another parable, of 3 servants loaned with different talents from their master who goes on a long journey. Matthew then continues on with his unique Final Judgment narrative in the last part of chapter 25.
Two (2) basic themes seem to stand out: we don’t know all of the minute details of our Lord’s coming and when exactly will he return; but we have to be vigilant, keep our focus on this and conduct ourselves accordingly, being alert and ready as if he was immediately returning now.
These 2 themes in Matthew 24:36-44 of remaining watchful and maintaining focus and conducting ourselves accordingly are paralleled in Mark 13:32-37 and Luke 21:34-38. The latter verses mentioned are the logical and physical end of the Olivet Discourse narratives for both the Gospels of Mark and Luke. However, Luke has some elements of the Olivet Discourse that parallel Matthew scattered in his other chapters (e.g., Luke 12:35-48; 17:20-37; 19:11-27).
In Matthew 24:36 the Lord Jesus says (with my formal translation):
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.
But concerning that day and hour, no one has known, not even the angels of the heavens, nor the Son, except the Father only.
Mark 13:32 parallels this closely (with the differences highlighted):
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.
But concerning that day or the hour, no one has known, not even the angels in heaven, nor the Son, except the Father.
Matthew and Mark obviously mean the same thing. But after this verse, the Gospel authors diverge in their respective words and emphases while tracking the 2 themes mentioned earlier. The Gospel of Luke, as expected, renders the narrative quite differently but with the same over-all meaning.
Matthew 24:37-41 then expounds on the suddenness and the finality of the judgment with the coming (παρουσία “parousia”) of the Son of Man. It is likened to the days of Noah (Genesis 6-7). All those people as well as every living thing not inside the Ark Noah had built, died in the Flood. As what had happened during that time with Noah, people were doing their ordinary, usual stuff and did not know, and they all perished as there was no escape from the Flood. So will the return of the Son of Man bring inescapable judgment upon the world.
Verse 39 states …ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας, (…the flood came and took all away). The Greek κατακλυσμὸς (“kataklusmos” meaning flood, deluge) is from where we get the English word “cataclysm.” This word occurs only 4 times in the New Testament (NT); all used for the great Genesis flood. The phrase ἦρεν ἅπαντας uses the verb ἦρεν from αἴρω (“airo” meaning to take away/remove, in this context) while the adjective ἅπαντας from ἅπας (“hapas” meaning all, the whole, altogether) emphasizes that there was no escape; all outside Noah’s Ark were swept away and drowned.
Matthew 24:40-41 then hammers this last point even more starkly:
40τότε δύο ἔσονται ἐν τῷ ἀγρῷ, εἷς παραλαμβάνεται καὶ εἷς ἀφίεται· Then two (men) will be in the field, one is taken and one is left;
41δύο ἀλήθουσαι ἐν τῷ μύλῳ, μία παραλαμβάνεται καὶ μία ἀφίεται.
Two (women) while grinding at the mill, one is taken and one is left.
The different Greek word for taken (παραλαμβάνεται is an inflection of the verb παραλαμβάνω “paralambanó” meaning take/receive from) occurs 50 times in the NT. This word is used in Matthew itself 16 times. The Greek word for left (ἀφίεται is an inflection of the verb ἀφίημι “aphiémi” meaning send away, permit/allow, or leave, in this context). This word occurs 146 times in the NT and is also a favorite word in Matthew (47 times used).
From the immediate context of Noah’s Flood, the ones taken are likened to those taken away for judgment; those who perished in the deluge. The ones left are those who are saved; like the ones who were in the Ark. From the wider context of the Olivet Discourse thus far, the unbelievers will be judged while those who believe, the elect who call upon the name of the Lord, are the ones left who will be saved/redeemed in the second coming.
Matthew 24:42-44 reiterates the first theme of the disciples (of all time) not knowing the exact time of the παρουσία (“parousia”). The Lord Jesus interconnects his statements and admonishes his disciples to γρηγορεῖτε (an imperative form of the verb γρηγορέω “grégoreó” meaning keep watch, be awake/alert). He uses another metaphor, of a homeowner who would be alert (i.e., kept watch) and not let a thief break into his house had he known the exact time the thief would come. Then for emphasis, in verse 44 the Lord even warns his disciples that they must be ready (another imperative) as the Son of Man will not come according to their expected hour.
We will continue next week.
God bless us all.