PARALLELS
TO MATTHEW 24-25
IN
MARK AND LUKE
The Olivet Discourse is a lengthy
discourse given by Jesus and related in Matthew 24-25. Mark 13:1-36 and Luke 21:5-36 also have
accounts of this discourse. I have
posted a series of articles analyzing in detail the account in Matthew. In this article I shall discuss the
similarities and differences in the parallel accounts.
The fact that I am using Matthew’s
account as a framework for a discussion of the parallels ignores the
“Documentary Hypothesis,” which posited Mark as a primary source of Matthew and
Luke. For a brief and insightful
discussion of that theory and other theories see the commentary on Mark by Alan
Cole (Cole, 23ff). The theory has been
pretty much abandoned as the critics have moved on to other ideas. I am using Matthew, partly because it was
where I began studying the Discourse and partly because it is the longest and
seems to be the most complete account.
I have put a detailed table that
compares the three gospels at the end of this article. I encourage the reader to consult his own
Bible. In this article, I shall not
discuss every difference among the parallel accounts, but I shall try to focus
on what seems most important.
Specific
Disciples Named: Mark 1:3 mentions
that four specific disciples asked Jesus the questions that were the occasion
for the Discourse. The other gospels
simply mention “disciples.” It is
possible that only those four disciples were present for the Discourse, or it
is possible that all the disciples were there, but that the four led in the
asking the questions. Matthew gives his
account, and this would favor the second hypothesis.
Persecution: Matthew mentions persecution in 24:9a,
but gives very little detail. Mark 13:9
and 11 and Luke 21:12-15 give considerable more detail. Notice that in those accounts there are two
instigators of persecution. “Councils”
and “synagogues” imply that Jews would be the instigators of persecution. Also, “kings and governors” imply that
Gentiles also would persecution Jesus’ disciples. If one accepts that Matthew 9a is referring
to this same persecution that is discussed in the expanded versions in Mark and
Luke, then the latter gospels shed light on what particular persecution Jesus
is predicting. The early church, in the
first century, especially endured persecution at the hands of the Jews. In the early centuries of the church, the
Romans and their puppet governments also instigated persecution of the church. The material from Mark and Luke seems to
confirm that this particular persecution is what is referred to. Of course, a persecution that might break out
against Christians in the last days would not be ruled out by this
conclusion. However, Pentecost
understood Matthew’s mention of persecution to refer to the persecution of Jews
during the Tribulation/70th Week period. The fact that Jews are referred to as
instigators of the persecution would seem to contradict that idea. The only way that Pentecost’s theory would
survive would be to determine that Mark and Luke are referring to a different
persecution than is Matthew.
Deterioration
in the church: In the verses, Matthew
24:9b -12, there is a continuation of developments within the church. These verses describe a deterioration of
morale and faithfulness. There is, in
addition to the persecution from outside the church, apostasy, betrayal,
deception, and loss of love. The
parallels to these verses in the other gospels are Mark 13:12-13a and Luke
21:16-18. The parallels in Mark and Luke
do not give the full story of developments within the church, but simply extend
the notion of persecution to betrayal within the church.
The end: Matthew contrasts the
general developments within the church with those who stand firm to the end and
are saved (Matthew 24:13); this is replicated in Mark 13:13b. Luke’s version is slightly different
(21:19). It does not mention “the
end.” I think this may be significant,
since Luke does not use the term “the end” in additional material. Matthew and Mark both mention that the gospel
will be preached to all nations (Matthew 24:14 and Mark 13:10). Although Mark does not mention “the end,” it
does say “the gospel must first be preached…”
This implies the preaching is a precondition for what will follow. Luke does not include this saying.
Jerusalem surrounded by
armies: The
most significant difference among the parallels is found in Luke 21:20-24. Luke describes Jerusalem being surrounded by
armies. When this is seen, it is a
signal that Jerusalem’s “desolation” or “destruction” is near. Jesus warns three groups of people. Those in Judea should flee to the
mountains. Those in the city should get
out. Those in the country should not
enter the city. This is a “time of
punishment in fulfillment of all that has been written.” There will be wrath against “this
people.” They will be taken away as
prisoners. Jerusalem will be trampled on
by Gentiles until the “times of the Gentiles is fulfilled.” This appears to be a description of the AD 70
destruction of Jerusalem and the Temple by the Romans as well as the aftermath
to that event. It appears to be an
expansion of Jesus’ description of that destruction in Luke 21:6 and the answer
to the question of the disciples as to when this will happen and what will be
the sign (in verse 7). Pentecost refers
to the three questions of the disciples recorded in Matthew 24:3. The first of those three is in Luke and Mark,
but the others are not. These latter
questions refer to the Parousia and the end of the age. Pentecost notes that Luke answers the first
question and Matthew does not, whereas Matthew answers the second and third
questions (Pentecost, 276). Actually,
Mark and Luke also answer those question, but less fully than Matthew. Though this understanding of the parallels
would not be fully satisfying to some critics, it does make a lot of
sense.
The Abomination of Desolation: This term is found in Matthew 24:15 and Mark
13:14, but is not found in Luke. Most
critics simply believe that Luke 21:20 is an equivalent statement to Matthew
24:15. Certainly both use the word “desolation.” This word (eremosis) is a general word that can mean “destruction.” It is used only in these three parallel
verses. Its cognate verb is found in
Matthew 12:25 and Luke 11:17, where Jesus says a kingdom “divided against
itself will be ruined.” It is also used
in Revelation 17:16 and 18:17 and 19 to refer to the ruin of wicked
Babylon. Thus, the term “desolation” of
itself does not define the nature of the ruin, destruction, or desolation. But in Luke 21:20, the ruin is caused by
surrounding armies. The wicked city of
Babylon of Revelation will come to ruin, no doubt through military action. In Matthew 24:15 and Mark 13:14, however, the
ruin is caused by an “abomination.” That
is something that is detestable or sacrilegious. Whereas the desolation or ruin caused by the
Roman
Legions in AD 70 was a physical destruction, the Abomination of Desolation
stands in the holy place (Matthew 24:15) and causes a spiritual desolation.
The aftermath of the
two desolations: In
Luke 21:22, Jesus defines the events He is describing as “the time of
punishment” and in 21:23b He declares that there will “wrath against this
people.” Since Jerusalem is the focus
point in verse 20, one may conclude that “this people” would be the Jews. The punishment would be for their rejection
of their Messiah. They had called for
Jesus’ blood to be upon them and their children (Matthew 27:25). The people would fall by the sword and taken
away as captives (Luke 21:24). Jerusalem
would be trampled on by the Gentiles (Luke 21:24). This is a picture of the destruction of
Jerusalem in AD 70, when over a million would die and those remaining would be
taken captive, many to be enslaved.
This
kind of specificity is not given in Matthew and Mark. There is no mention of the fate of Jerusalem
and no mention of the fate of the Jews.
After the warnings to flee and how difficult that flight will be, there
is the prediction of “great distress,” as NIV renders it. The word that is translated “distress” is thlipsis.
It means “trouble, distress, hard circumstances, suffering” (Newman,
83). The phrase in the King James
Version is “great tribulation.” This has
become a technical phrase among Dispensationalists. The idea that it will a seven year period
just before the Second Coming is based on several Scriptures and a complex set
of theories.
Although
those theories cannot be based on the material in the Olivet Discourse, one
should note the verses following the prediction of (the) tribulation. First, it is stated that for the elects’
sake, those days will be shortened (Matthew 24:22 and Mark 13:20). That really has no meaning in the context of
the AD 70 destruction of Jerusalem. The
Romans completed their task and then moved on to other things. Then, Jesus warns of deceptions by false
prophets and false Christs (Matthew 24:23-26 and Mark 13:21-23). Although Russell points to one false prophet
in Jerusalem during the siege, deception—especially deception about Christ and
His Coming—was not a key factor in that time.
When one studies Revelation 13 and the rise of the Beast and the Second
Beast or False Prophet, deception is a very important element. See also II Thessalonians 2:9.
So,
when one compares the material in Matthew 24:15-26 and Mark 13:14-23, on the
one hand, to the material in Luke 21:20-24, the material is quite
different. Luke describes the
destruction of Jerusalem and the aftermath and what that will mean for the
Jews. Matthew and Mark describe a severe
spiritual crisis in which the “holy place” is desecrated. This is a signal to flee to the
mountains. There follows a time of great
distress or tribulation that includes numerous spiritual deceptions, especially
about the Coming of the Christ. I believe
that Matthew and Mark are pointing to events that will occur at the end of the
age we presently live in, whereas Luke is predicting the AD 70 destruction of
Jerusalem and the Temple and the aftermath.
The
Second Coming of Christ: Matthew, I
believe has the most complete account of the Second Coming of the three
gospels. Moreover, that gospel gives a
smooth transition that anticipates the material on the Second Coming. So, Matthew’s account, beginning at 24:15,
goes like this:
·
The Abomination of Desolation as a
signal to flee to the mountains (24:15-16)
·
Commentary on the urgency and hardship
of the flight (24:17-20)
·
The Great Tribulation (24:21-22)
·
Deception in that day, especially
regarding the return of Christ (24:23-26)
·
Contrast of that deception of a hidden
return with the very public actual return (anticipating the return that is
described in 24:30) (24:27-28)
·
The celestial signs (24:29)
·
The Second Coming and gathering of the
elect (24:30-31)
Mark
contains much of this same material.
Mark 13:14-23 is very close to the material in Matthew 24:15-25. It does not have the material in Matthew
24:26-28. It does have the material in
Matthew 24:29-31 except it omits the “sign of the Son of Man” in Matthew
24:30. So both of these gospels give an
account that anticipates and tells of the Second Coming of Christ.
Luke, on the other hand, has much
less material and it does not separate very well from the material on the
destruction of Jerusalem. The result is
a certain degree of ambiguity. The
parallel verses in Luke to the Second Coming material in Matthew are Luke
21:25-27. There is no previous material
on deception. The account leads straight
from the aftermath of the destruction of Jerusalem to a statement about
celestial signs, with an emphasis on the reaction of people. The celestial signs then lead to the Second
Coming in 21:27, which is almost exactly the same as Matthew 24:30c (…coming on
clouds…great glory) (Luke uses “cloud” rather than “clouds”). There is nothing about the gathering of the
elect.
I remarked that the account in Luke
has some ambiguity. I wrote that with
Russell and the Preterists in mind.
Russell contended that the celestial signs were poetic metaphors for the
catastrophe of the destruction of Jerusalem.
Of course, also, he maintained that Jesus’ “coming” was really
equivalent to the destruction of Jerusalem.
I have already argued why I believe that idea is inadequate. One of my arguments, with the Matthew account
in mind, was that Jesus predicts a number of events and gives a chronology of
events that cannot all be accounted for by the singular event of the
destruction of Jerusalem. That argument,
admittedly, is not as strong if one is only looking at the Luke material. However, one should note the final statement
in the material that I have labeled as describing the destruction of Jerusalem
(Luke 21:20-24). Note the last statement
is the following:
Jerusalem will
be trampled on by the Gentiles until the times of the Gentiles are fulfilled. (Luke 21:24b)
That
statement anticipates a very lengthy time period. If we consider Luke 21:25-27 to be at the end
of that time period, then Luke harmonizes with Matthew and Mark. Moreover, we are justified in not
attributing Luke 21:25-27 to the period of the AD 70 destruction of
Jerusalem. I believe that this
interpretation is consistent with the entire flow of the Luke material.
The
Parable of the Fig Tree: All three
gospels have this parable and the sayings surrounding it in very similar
language. Luke has, in addition, verse
21:28. That verse anticipates the
parable and its application. Moreover,
verse 28 really is consistent with the interpretation that I and many others
have given to the Matthew 24:34 (Mark 13:30 and Luke 21:32). I say this because Luke 21:28 states that,
when “these things” begin to happen, we should look for our “redemption.” Redemption is not the destruction of
Jerusalem. Surely, redemption is going
to be fulfilled with the Second Coming of Christ. So, “these things” are not the events of AD
70, but the celestial signs that anticipate the Second Coming of Christ.
Final
warnings: We find that Matthew is
far more complete in the account of the Jesus’ commentaries and warnings. Matthew gives us verses 36-51 (16 verses) plus
all of chapter 25 (46 verses). Mark on
the other hand only has verses 33-37 (5 verses), and Luke has verses 34-36 (3
verses). The content in Mark and Luke is
similar in message to that of Matthew:
Be alert because you do not know when the Lord will return; be
especially aware of your spiritual attitudes and habits of life so that loose
living or anxieties of life do not side track you or prevent your being
alert. Matthew, on the other hand, gives
examples from Scripture, such as Noah, parables and analogies and insight into
the nature of judgment—all to help us to be watchful and ready for the Coming
of the Lord.
Summary: Matthew and Mark have very similar
material, although Matthew’s account tends to be fuller, especially in the
latter part of the Discourse. Mark
departs from Matthew and contains material very similar to Luke in the
description of persecution, which is much lengthier in those two gospels than
in Matthew. Matthew tends to emphasize
the progressive internal deterioration of the church whereas Mark and Luke seem
to focus on persecution in the early years.
Luke has a section that appears to focus on the AD 70 destruction of
Jerusalem and the aftermath to that. At
the very end, it opens up the time line to the centuries. Matthew and Mark focus on the Abomination of
Desolation, a spiritual crisis for the world.
This is a signal to flee from harm in Judea. Matthew and Mark then follow this with a
focus on end-times tribulation and deception and anticipation of the Second
Coming. All three gospels mention the
Second Coming of Christ, though Matthew is a more complete account and Luke’s
account is very brief. The parable of
the fig tree is found in all three gospels.
Luke’s addition in verse 28 lends support to understanding “this
generation” to be the generation of the Second Coming and not the generation of
AD 70. The additional commentary
material in Mark and Luke, which echoes that in Matthew, is quite brief. The
three gospels are compatible in their accounts.
Luke gives a great deal of focus on the AD 70 destruction of Jerusalem,
while Matthew and Mark anticipate the Great Tribulation of the last days.
My apologies for the following table. The formating was not retained when it was pasted into the website.
REFERENCES
Cole,
Alan. The Gospel According to Mark. Vol. 2 of Tyndale New Testament
Commentaries.
General Ed. R. V. G. Tasker, Grand
Rapids: Wm. B. Eerdmans Publ.
Co., 1961.
Holy Bible, New International
Version. Grand
Rapids: Zondervan, International Bible
Society.
1984.
Newman,
Barclay M. A Concise Greek-English Dictionary of the New Testament. United Bible
Societies, 1971.
Pentecost,
J. Dwight. Things to Come. Grand
Rapids, MI: Zondervan Publ. Co. 1958.
Russell, J. S. The
Parousia, A Critical Inquiry into the New Testament Doctrine of Our
Lord’s Second Coming.
(Google Internet Book)
London: Daldy, Isbister
& Co., 1878.
My apologies for the following table. The formating was not retained when it was pasted into the website.
MATTHEW 24
|
MARK 13
|
LUKE 21
|
1. Jesus left the temple...disciples...call
his attention to its buildings
|
1. As he was leaving ...one...said... “Look... massive stones...
magnificent buildings
|
5. Some of ... disciples... how the temple was adorned with beautiful
stones
|
2. ...not one stone here will
be left on another, every one will be thrown down.
|
2. Same
|
6. Same
|
3. Tell us... when will this happen, and what
will be the sign of your coming and of the end of the age?
|
3. ...Peter, James, John, and Andrew asked him
privately, 4. “Tell us, when will these
things happen? And what will be the
sign that they are all about to be fulfilled?
|
7. Teacher...when will these things happen? And what will be the sign that they are
about to take place?
|
4. Watch out that no one deceives you.
|
5. Same
|
8a. Watch out that you are not deceived.
|
5. For many will come in my name, claiming “I
am the Christ,” and will deceive many.
|
6. Same except “I am he”
|
8b. ...”I am he” and “The time is
near.” Do not follow them.
|
6. a. You will hear of wars and rumors of wars,
b. but see to it
that you are not alarmed.
c. Such things must
happen,
d. but the end is still to come.
|
7. a. When you hear of wars...
b. do not be alarmed
c. same
d. same
|
9. a. When you hear of wars and
revolutions
b. do not be frightened
c. These things must happen first
d. but the end
will not come right away.
|
7. a. Nation will rise against nation.
b. and kingdom
against kingdom
c. There will be famines and earthquakes in
various places.
|
8. a. same
b. same
c. same
|
10. a. same
b. same
11. a. great earthquakes, famines and pestilences in various places
b. and fearful events
c. and great
signs from heaven
|
8. All these are the beginning of birth pains.
|
8. d. same
|
|
9.a. Then you will
be handed over to be persecuted and put to death
|
||
9. a. You must be on your guard
b. You will be handed over to the local
councils and flogged in the synagogues.
|
12. a. But before this they will lay
hands on you and persecute you.
b. They will
deliver you to synagogues and prisons
|
|
9c. On account of me you will stand before governors and kings as witnesses
to them
|
c. And you will be brought before
kings and governors, and all on account of my name.
13. This will
result in your being witnesses to them.
|
|
11. a. Whenever you are arrested and brought to trial, do
not worry beforehand what to say.
|
14. But make up your mind not to worry beforehand how you will defend
yourselves.
|
|
11b. For I will give you words and wisdom that none of your adversaries will
be able to resist or contradict.
|
15. For I will give you words and wisdom that none of your adversaries will
be able to resist or contradict.
|
|
10. a. At that
time many will turn away from the faith
b. and will betray
c. and hate each other.
|
12. Brother will betray brother to death and a father his children. Children will rebel against their parents and have them put to death.
|
16. You will be betrayed even by parents, brothers, relatives, and
friends, and
they will put some of you to death.
|
9b. and you will be hated of all nations
because of me.
|
13. a. All men will hate you because of me.
|
17. All men will
hate you because of me.
|
18. But not a hair of your head will perish.
|
||
11. And many false prophets will appear and
deceive many people.
|
12. Because of the increase of wickedness, the
love of most will grow cold.
|
13. But he who stands firm to the end will be
saved.
|
13b. Same
|
19. By standing firm you will gain life.
|
14. a. And this gospel of the kingdom will be
preached in the whole world as a testimony to all nations
b. and then the end will come
|
10. And the gospel must first be preached to all nations.
|
|
15. a. So when you
see standing in the holy place the abomination that causes desolation
b. spoken of
through the prophet Daniel
c. let the reader understand
|
14. a. When you see the abomination that causes desolation standing where it
does not belong
b. let the
reader understand
|
|
20. When you see Jerusalem surrounded by armies, you will know that its
desolation is near.
|
||
16. Then let those who are in Judea flee to the
mountains.
|
14c. Same
|
21a. Then let those who are in
Judea flee to the mountains
b. let those who are in the city get
out,
c. and let those
who are in the country not enter the city
|
22. For this is the time of punishment in fulfillment of all that has been
written.
|
||
17. Let no one on the roof ...go down to take
anything
|
15. Essentially the same
|
|
18. Let no one in the field go back to get his
cloak.
|
16. Same
|
|
19. How dreadful it will be in those days for
pregnant women and nursing mothers.
|
17. Same
|
23. a. Same
|
20. Pray that you flight will not take place in
winter or on the Sabbath.
|
18. Essentially same, omits Sabbath
|
|
21. For then there will be great distress,
unequaled from the beginning of the world until now–and never to be equaled
again.
|
19. Essentially the same
|
23b. There will be great distress in the land
|
23c. And wrath against this people.
|
||
24. They will fall by the sword, and will be
taken as prisoners to all the nations.
Jerusalem will be trampled on by the Gentiles until the
times of the Gentiles are fulfilled.
|
||
22. If those days had not been cut short, no
one would survive, but for the sake of the elect those days will be
shortened.
|
20. Essentially the same
|
|
23. At that time, if anyone says to you, “Look,
here is the Christ!” or, “There he is!” do not believe it.
|
21. The same
|
|
24. For false Christs and false prophets will
appear and perform great signs and miracles to deceive even the elect–if that
were possible.
|
22. The same
|
|
25. See, I have told you ahead of time.
|
23. So be on you guard; I have told you everything ahead of time.
|
|
26. So, if anyone tells you...out in the
desert...in the inner rooms, do not believe it.
|
||
27. For as lightning that comes from the east
is visible...so will be the coming of the Son of Man... 28. ...vultures will
gather.
|
29. a.Immediately
after the distress of those days,
b. The sun will darkened...
stars will fall from the sky...
|
24. a. But
in those days, following that distress,
b. The same
25. The same
|
25. a. There will be signs in the
sun, moon, and stars.
b. On the earth, nations will be in anguish and perplexity at the roaring
and tossing of the sea.
|
26. Men will faint from terror, apprehensive of what is coming on the
world, for the heavenly bodies will be shaken.
|
||
30. a. At that time the sign of the Son of Man will appear
in the sky,
b. And all the
nations of the earth will mourn.
c. They will see the Son of Man coming on the
clouds of the sky, with power and great glory.
|
26. Does not have same as Matthew 24:30 a and b
Does have same as Matthew 30.c.
|
27. Does not have same as Matthew 24:30 a and b.
Does have same as Matthew 24:30c. Uses “cloud” rather than “clouds.”
|
31. a. And he will send his angels with a loud trumpet
call,
b. and they will gather his elect from the
four winds, from one end of the heavens to the other.
|
27. And he will send his angels and gather his elect from the four winds,
from the ends of the earth to the ends of the heavens.
|
|
28. When these
things begin to take place, stand up and lift up your heads, because your
redemption is drawing near.
|
||
32. a. Now learn this lesson from the fig tree
b. As soon as its twigs get tender and its
leaves come out, you know that summer is near.
|
28. Same as 32a and b.
|
29. a. He told them this parable:
b. Look at the fig tree and all the trees.
30. When they
sprout leaves, you can see for yourselves and know that summer is near.
|
33. Even so, when you see all these things, you
know that it is near, right at the door.
|
29. Essentially the same.
|
31. Even so, when you see these things happening, you know that the
kingdom of God is near.
|
34. I tell you the truth, this generation will
certainly not pass away until all these things have happened.
|
30. Same
|
32. Same
|
35. Heaven and earth will pass away, but my
words will never pass away.
|
31. Same
|
33. Same
|
36. No one knows about that day or hour, not
even the angels in heaven nor the Son, but only the Father.
|
32. Same
|
|
34. Be careful, or your hearts will be
weighed down with dissipation, drunkenness and the anxieties of life, and
that day will close on you unexpectedly like a trap.
35. For it will come upon all those who live on
the face of the face of the whole earth.
36. Be always on the
watch, and pray that you may be able to escape all that is about to happen,
and that you may be able to stand before the Son of Man.
|
||
This ends Olivet Discourse in Luke.
|
||
33. Be on guard! Be on alert! You do not know when that time will come.
|
||
37-41. As it was in the days of Noah...eating and
drinking...flood came...Two men will be in the field...one will be taken and
the other left.
|
42. Therefore keep watch, because you do not
know on what day your Lord will come.
|
||
43-44. But understand this: if the owner had know
[when] ...the thief was coming...
|
||
45. Who then is the faithful and wise servant,
whom the master has put in charge of the servants in his household to give
them their food at the proper time?
|
34. It’s like a man going away; he leaves his house
and puts his servants in charge, each with his assigned task, and tells the
one at the door to keep watch.
|
|
46. It will be good for that servant whose
master finds him doing so when he returns.
|
||
47. I tell you the truth, he will put him in
charge of all his possessions.
|
||
48-51 But suppose that servant
is wicked..begins to beat his fellow servants and...drink with the
drunkards. The master will come...when
he does not expect him...He will cut him to pieces...
|
||
35-36. Therefore keep watch because you do not know when the owner of the
house will come back–whether in the evening or at midnight, ...dawn. If he comes suddenly, do not let him find
you sleeping.
|
||
37. What I say to you, I say to everyone: “Watch!”
|
This ends the Olivet Discourse in Mark.
|
||
25:1-13: Parable of the
virgins. It ends with verse 13:
Therefore keep watch, because you do not know the day or the hour.
|
No parallel
|
No parallel
|
25:14-30: Parable of the
talents
|
No parallel
|
No parallel
|
25:31-46: The sheep and the
goats.
|
No parallel
|
No parallel
|