Dispensationlist in general seem to have no trouble in equating the above passages in Matt 23 with the tribulation that was to come upon the Jews, and finally culminated in the destruction of Jerusalem in 70 AD. Perhaps this is because the language is so plain in that Jesus is specifically here, while addressing the Jews, attending his discourse with such a severe indictment and condemnation of their leaders and their extreme wickedness that even dispensationalist cannot successfully deny that He is referring to the subsequent horrific events that attended the demise of the Law Age, with the impending events that would finally terminate in the Jew’s final destruction (as a nation) in 70 AD.

However, in Matt 24, futurists often “change horses in the middle of the stream” and begin to relate the further prophecies of Christ as referring to only the far-distant future.

Beginning at the first verse of Matt 23 it is said that Jesus was in the temple (at least in the temple area) and was there addressing the multitudes along with His Disciples

“..Then spake Jesus to the multitude, and to his disciples, saying….Matt 23:1.

And beginning at the first verse of Matt 24 (after Jesus had spoken the things contained in the 23rd chapter,) Jesus then begins to speak again to the disciples privately about these SAME, but with MORE things than He had already spoken upon in the 23rd chapter. This is plainly evident from the language, setting and circumstances as related in both chapters.

We do not necessarily consider the chapters and verses of the Scriptures as having properly confined the subject matter to each chapter or verse; as chapter and verse divisions were added to the Holy Scriptures much later.

Chapter and verse divisions are good for reference purposes, and can be helpful in this respect for dividing subject matter; but this seems not true in the present case; and does not always hold true, and can be misleading to the reader. One good reason for separating Matt 23 and Matt 24 into chapters is because Jesus had then removed Himself from speaking to the disciples and multitudes while they were together in the temple (in Chapter 23,) but is now (in chapter 24) speaking privately to His disciples outside of the temple and in the Mount of Olives area. However, there is no reason to believe that He is not continuing with the same subject as He alluded to while yet in the temple and also in accordance with their own inquiry concerning or covering the things He had previously spoken about in Matt 23. which the disciples were concerned about such as the destruction of the Temple, (Which is mentioned in Matt 24) which certainly did take place in 70 AD. If the destruction of the temple is included in Matt 24, then why are not the remainder of the events spoken of by Christ in that chapter to be also included along with this same event?

Evidently, Jesus was still in the temple (in Matt 23) when He spoke unto His disciples (along with the multitudes gathered there;) because it is recording in Matt 24:1 that He had then departed from the temple itself where His disciples then found Him in order to show Him the buildings of the temple. This is plainly shown in Matt 24:1:

“.. And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. 2 And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down..”

Many Dispensationalists contend that Jesus is speaking of two different events in Matt 23 and Matt 24. Many seem to accept the reference that “This generation” does indeed mean the then present generation as Jesus spoke to the multitudes and to His disciples in Matt 23; but they completely abandon this interpretation in Matt 24 supposedly in order to support their futuristic eschatology.

The “generation” in Matt 23 they refer to as “historic” and contemporary with Jesus’ generation; but the “generation” in Matt 24 they consider as being “prophetic” and is yet to be fulfilled. One of their popular writers has expressed his views on this:

“..Nonetheless, in the discourse's prophetic context, the remark comes after making comments about the nearness of the end to certain signs. As such it is the issue of the signs that controls the passage's force, making this view likely. If this view is correct, Jesus says that when the signs of the beginning of the end come, then the end will come relatively quickly, within a generation..” [1]

With this view the writer confines the signs that would attend his supposed (futuristic) “end” to the events spoken of by Jesus in Matt 24; while he evidently accepts the things spoken of by Jesus in the 23rd chapter as being contemporary with Christ and The Apostles; But where is the inconsistency in this with the preterist view?

“..While it is true that other uses of “this generation” refer to Christ’s contemporaries, that is because they are historical texts, the use of “this generation” in the Olivet Discourse in the fig tree passages are prophetic texts. In fact, when one compares the use of “this generation” at the beginning of the Olivet Discourse in Matthew 23:36 (which is an undisputed reference to a. d. 70) with the prophetic use in Matthew 24:34, a contrast seems obvious. Jesus is contrasting the deliverance for Israel in Matthew 24:34 with the predicted judgment of Matthew 23:36.[2]

According to this commentator, the “deliverance” spoken of by Jesus appears to him as referring to a far future deliverance of the whole Jewish nation, (and not to a special deliverance of only a remnant out of the ancient nation which took place at her destruction in 70 AD,) and seems to hinge the force of his position upon this point. It seems that futurists, being bound to the view that God is yet dealing with those who continue to be identified as Jews or Israelites culturally, religiously and politically, and as a distinct nation, or as a body politic, form their conclusions mostly based upon this principle; because this writer says:

“Jesus is contrasting the deliverance for Israel in Matthew 24:34 with the predicted judgment of Matthew 23:36.”

Matt 24:34 - “.. Verily I say unto you, THIS generation shall not pass, till all these things be fulfilled.

Here, the writer along with other adherents to dispensationalism, evidently and generally assume that there was no actual “deliverance” for the people of God during and at the physical and political demise of Old Jerusalem; but the deliverance spoken of by Christ was yet to be fulfilled in the far- distant future, and was to be of a distinctive nature as concerning the natural Jews as yet continuing and being identified as a political body in a favored position in the sight of God throughout the succeeding Ages.

“..In spite of the preterist chorus that “this generation” has to refer to the first century, an alternate literal interpretation relates it to the timing of the fulfillment of other events in context. While it is true that other uses of “this generation” refer to Christ’s contemporaries, that is because they are historical texts, the use of “this generation” in the Olivet Discourse in the fig tree passages are prophetic texts. In fact, when one compares the use of “this generation” at the beginning of the Olivet Discourse in Matthew 23:36 (which is an undisputed reference to a. d. 70) with the prophetic use in Matthew 24:34, a contrast seems obvious…” “..Jesus is contrasting the deliverance for Israel in Matthew 24:34 with the predicted judgment of Matthew 23:36..” [3] (underlines mine)

While it is true that the predicted judgment as in Matt 23:36 did actually take place within the space of that present generation, this seems not an indication of a “contrast” that would take place perhaps many millennia later; but only that the events which Jesus further described in more detail as described by Jesus to His disciples, and were the same events; and by Jesus having referred to these things in the temple and while they viewed the beauty of the temple buildings. These circumstances further heightened the disciples interest and curiosity about the things Jesus said concerning the temple complex as being destined for complete obliteration not many years hence; so naturally (as persons often do) they came to Him (but at first to only show Him the beauty of the things of the temple,) but later as He sat upon the Mount of Olives, where they inquired further about the things He had spoken before the multitude while He was yet in the temple itself, and speaking to the multitude. By telling the disciples all the things of the temple would, in a few years, be destroyed and cast down - perhaps more stirred up their curiosity about the subject; so they then inquired more of Him (about the same subject) while He sat upon the Mount of Olives, as in Matt 24:3:

“.. 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 (AGE)?

Jesus, then answered His disciples in accordance with their honest request; and this inquiry is plainly stated as above:

WHEN shall these things be? and WHAT shall be the SIGN of thy coming, and of the END of the world (AGE)?

From the apparent plainness of these words, I am led to consistently confine all the elements of the statement to the same time frame. Jesus, it seems to me, must have also answered them according to this same logic; (As He always did) so the preterists, as well as futurists (to be consistent with themselves) would also have to conform their approach to the subject by the same guidelines, (while changing only the time frame for the predicted events to take place.) - which they mostly do. The task before us then, is to determine the time frame for these prophetic events to occur. If His disciples expected a time frame from which they perceived and applied their question, (and they did - because WHEN, WHAT and the END is the essence of their inquiry) and apparently Jesus gave them a satisfactory answer in accordance with their expectations, then perhaps we can also arrive at the same correct answer. It seems from our knowledge of the disciples notions about the nature of true Messiah at this time, considering that they were still under the influence of many Rabbinistic ideas that generally prevailed among the Jews at that time concerning the nature of the expected Messiah. This is indicated by the many questions they often asked of Jesus concerning this subject. By the framing of their inquiies, it is evident at that time that they yet largely conceived and embraced Jewish ideas of the promised Messiah as being only a mere temporal or political deliverer, even as many religious persons of the Jewish and even Christian professions of our present day continue to believe. The signs that attended the literal dissolution of that world were (according to Paul) not directed to true believers in Christ; but rather for the unbelievers, who at the time, were primarily those of the Jewish nation, who always looked for “signs”, “The Jews require a sign.” A wicked and adulterous generation seeks a sign”, “ Tongues are for a sign, not TO them that believe, but TO them that believe not.” Who were they at the time “Who believed not?” Was it not Israel after the flesh? John 12:39-40.

Therefore, wouldn’t it also be logical according to what transpired here, that the disciples were further inquiring of Him concerning (at least some of) the same things which He had spoken about while they were in the temple with the multitudes, including Jesus’ speaking before and to some of the Jewish leaders, such as the Scribes and Pharisees, and against whom Jesus brought His severe indictment?

But exactly what are the things in Matt 23 that the writer describes as contrasts with the events described in Matt 24? He seems to describe the differences as based upon one main point, and that is because of the misconception of WHO was to be delivered in the siege of Old Jerusalem:

“.Yet “all these things” of Matthew 24:3-31 are allegorized to fit into their first century fulfillment scheme. Since “this generation” is controlled by the meaning of “all these things,” it is obvious that these things did not occur in and around the events of the Roman destruction of Jerusalem and the Temple in a.d. 70..” [4]

I cannot see how this writer determines that the words of Jesus have been allegorized (by preterists) to fit into preterists’ first century scheme, because it takes no allegorizing whatever to fit the words of Jesus into the first century fulfillment - at least not until beginning at the 28th verse, where the eagles are said to be gathered together at the dying or dead carcase.

But how shall the Dispensationalist themselves avoid allegorizing on much of Matt 24. How many of them do not interpret literally the sun as being darkened, and the natural moon not giving her light; the literal stars falling from the natural heavens, and the natural powers of heaven or the cosmos as being shaken. It would indeed be a far-fetched scheme to interpret these things as literal occurrences - though not impossible in prophecy.

Dispensationlists, because of basically not understanding the nature of Christ’s Kingdom in the earth, and His appearing or coming in power and glory in that Kingdom, in contrast as having to conform to an outward display of Glory (as during the former dispensation, and as Christ’s transfiguration on the Mount, literal angels coming in the literal clouds of the natural heavens to physically gather His elect from its uttermost parts, etc.) have run into all these misconceptions. However, with respect to their views (for they could be right, and I could be wrong) within the realm of God’s power all the things depicted by their scenario are not impossible. Notwithstanding, in my opinion of the learned writer’s views here, all of these events that took place in the first century and even at and before the destruction of Jerusalem were in many ways literally fulfilled as divinely predicted by Jesus in the 24th chapter.

“..Since contextual surroundings determine the nuance of a specific word or phrase. It is true that every other use of “this generation” in Matthew (11:16; 12:41,42,45; 23:36) refers to Christ’s contemporaries, but that is determined by observation from each of their contexts, not from the phrase by itself. Thus, if the contextual factors in Matthew 24 do not refer to a.d. 70 events, then the timing of the text would have to refer to the future. This is the futurist contention, that the events described in Matthew 24 did not occur in the first century. When were the Jews, who were under siege, rescued by the Lord in a.d. 70? They were not rescued, they were judged, as noted in Luke 21:20–24. But Matthew 24 speaks of a Divine rescue of those who are under siege (24:29­31). This could not have been fulfilled by the first century fact that the Jewish Christian community fled Jerusalem before the final siege. Matthew 24 speaks about the deliverance of Jews who are under siege. This did not happen under the first century Roman siege.” [5] (underling mine)

“The statement just preceding Christ’s “this generation” statement says, “even so you too, when you see all these things, recognize that He is near, right at the door” (Matthew 24:33) The point of Christ’s parable of the fig tree (Matthew 24:32­35) is that all the events noted earlier in Matthew 24:4–31 are signs that tell those under siege that help is coming in the Person of Christ at His return to rescue His people. In contradiction to this, preterists teach that “all these things” refer to the non-bodily, non- personal, coming of Christ through the Roman army in the first century. They are forced to say that the whole passage speaks of a coming of Christ via the events leading up to, what Christ actually says, will be His return. Yet, contra preterism, Christ says in the fig tree parable that preceding events instruct the reader to “recognize that He is near, right at the door.” Had a first century reader tried to apply a preterist understanding to Matthew 24, it would have been too late for him to flee the city. Instead, they were told to flee the city when the siege first occurred, as noted in the first century warning of Luke 21: 20–24. Instead, the Jewish generation that sees “all these things” will be rescued as noted in Luke 21:27–28. Once again the question arises, “When was Israel rescued in a.d. 70?” They were not. Neither were “all these things” (Matthew 24:33, 34) fulfilled in the first century. These will all be fulfilled in the tribulation, which will take place in the future.” [6]

However plausible the foregoing may seem in regard to the siege of Jerusalem, it is plainly seen from the writer’s reference to Luke 21:20-24 that those who escaped from the destruction of the city must have departed before the actual siege begun is not consistent with his other view on verse 24 where Jerusalem is seen as “being trodden down of the Gentiles” portrayed indeed as an occurrence that took place following the city’s destruction, but then in order to support dispensationlist’s view that verse 20 may refer to still a future siege (or attack) upon present Jerusalem, and at which time she shall be rescued, plainly upsets the sequential order of the events as laid down by Jesus in these verses. Because It seems that the writer must have a double interpretation of verse 20; that the siege is occurring both at that time and also in a future setting; because evidently the trodden down scene must have taken place four verses later, and the Jews were then dispersed throughout the nations. Will there be a repeat of these events? I think not. Because we believe that all of the things contained in these passages have already taken place and further futuristic interpretations upon them can only remain as mere speculations. The days of vengeance also took place at that time, and it was also then that “all things which were written were then fulfilled concerning Divine vengeance upon that people. Verse 22. However, I am not so dogmatic as to not admit that there can be plausibility behind the view that beginning with verse 25 through 28 it could possibly have a present and even still future application as applying not only to the Jewish nation in a spiritual renewal, But unto His people in general - for all I know. “.. And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh…”

THE IMMEDIATE CIRCUMSTANCE AND EVENTS THAT ATTENDED Jerusalem’s final destruction are In agreement with the futurists, because only the Apostle John (according to traditional history) could have lived to see the actual physical destruction of Jerusalem; However, Jesus is not here speaking to His disciples of the actual time for the final destruction of the city, but only to the period leading up to it. This the futurists also admit; only they perhaps have the setting in the wrong time frame.

Because many futurists fail to see that Jesus was NOT addressing the saints of a far distant generation (as the writer supposes;) but that He was THEN directly addressing His DISCIPLES, and that for their personal benefit and encouragement when these times should come upon them, and also for the benefit of the whole church whom they would then be serving as Apostles and during these predicted times as spoken of by Jesus concerning the things that led up to the final holocaust, but not to the final and actual destruction itself by Titus Vespasian, AS MANY OF THESE EVENTS AND CONDITIONS mentioned in Matt 24 BEGAN TO TAKE PLACE WHILE SOME OF THE APOSTLES WERE STILL LIVING - which of course, also more easily encompasses the time frame before Jerusalem’s final dissolution - But not as the writer intimates in which he refers to in Luke 21:27-28. as encompassing this period in a futuristic setting.

“..And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh..”

“.. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand…” 31st verse.

Futurists often introduce a hypothetical “YE” from the text as representing people of a future generation from those times when referring to these prophetic events. However, the statement of “the fig tree” and “all the tress” serves as an illustration and comparison of things and does not necessarily relate to any inherent value either in fig trees or any other tree; but only serves as a comparison of seasons in nature to the signs that would attend those times spoken of by Jesus. The pronouns “YE” of these predictions were the Apostles themselves, and were addressed to them beforehand - even before Jesus departed the shores of time, and were given for a warning before to help fortify them against the perilous times that should come upon not only upon the nation of Israel, but would also threaten to include the nation’s faithful believers and followers of Jesus who yet dwelled there. Yet these believers escaped the horrors of this event as they were to be personally delivered from this national tragedy, as they indeed were when they escaped to Pella, (Josephus) and when they remembered the words of the Apostles, which had been handed down to them from the prophecies given to the Apostles by Jesus Himself, and as contained in the passages under consideration.

Here again, the writer fails to understand the manner of deliverance that Jesus was speaking of because of his bias to dispensationlist principles. Instead of being (only) a national or political deliverance of the people, (as he presupposes) there was to be only a deliverance of the elect or chosen ones among the national body. This is clearly stated by Jesus in Matt 24:22:

“.. And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened…”

Here is only another literal interpretation from Matt 24 in line with the preterist view; because the true Israel of God (who are a spiritually called people as Paul describes them to be in many places and contexts in Romans and Galatians) WERE actually “delivered” in AD 70. But what were they delivered from? From the bondage that these spiritually outcasts of natural Israel had formally been held under. The events that attended the dissolution of that nation and the deliverance of Israel did not refer to a far-off, distant future and a national deliverance; but took place in that century and in this way WITHIN THE CONTEXT of these very scriptures. And therefore harmoniously correspond with the Old Testament prophetic writings concerning the promised salvation in Christ and His coming Kingdom which was then (by the (final) signs that would attend her establishment in the earth was then ready to shortly be made (fully) manifest.

Matt 11:16-24 speaks indeed of the judgment upon the people and cities of Israel as the writer admits. Also in Matt 12:41-45 where ancient Ninevah and Sodom is compared to that present generation of Jews, and also the wicked and unclean spirit that had gone out of them (temporarily) because of the power and presence of Christ and His Disciples among them by the works they were performing before the unbelieving Jews. Evidently, the writer also accepts these events as being the judgments outside of those mentioned in Matt 24.

In Matt 23, concerning the points under consideration, Jesus only intimated of the severe judgment that would later come upon the nation of the Jews; but later in the 24th chapter (as He always did) He expounded the details, and gave a fuller explanation of these things unto His disciples (as they had requested of Him) As in the following examples:

“.. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them..” Matt 13:34.

“… And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given…”Matt 13:10-11.

“.. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand… 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive..” Matt 13:13-14.

“.. And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables..” Mark 4: 10-11.

In Matt 23, the wicked Jews, along with the multitudes, received the actual hearing of His indictment and the impending judgment that was to come upon the nation, but the details concerning its fulfillment was reserved for His disciples, because it was also necessary for them to know and learn beforehand, and in greater scope concerning these events that would transpire even in a few years hence, and within the time frame of that present generation. Therefore, the intimation of the judgment that was to come upon the nation as expressed by Christ in Matt 12 is the same and actual judgment that ensued in a few years after this and culminated in the nation’s dissolution in 70 AD.

“.Jerusalem will be trampled underfoot by the Gentiles until the times of the Gentiles be fulfilled.” Thus, verse 32, (“this generation will not pass away until all things take place”) will be fulfilled in the future, for the scope of “all these things” refers to verses 25–28, not verses 20–24..” [7]

Dispensationalist also make much ado about Matt 24:24: as being directly connected with “this” (or rather “that” as they interpret it) generation. However, I see no necessary connection here as they propose. For as to the signs in the sun, moon and stars, and especially the distress of nations, was nothing new in that age of time; because these things had been taking place in a general way from times even ancient from the Apostolic era. But these things (for the most part referred to the nation itself, where these conditions were beginning to come to fruition preceding the dissolution of that age. His coming as the Son of man, however, was not now to appear as the Son of man as He first appeared as the lowly, despised and suffering Jesus, Who through suffering and shame redeemed His people from their sin; but then as the mighty God in flaming fire of judgment, taking vengeance upon His adversaries who believed and received not the love of the truth, but had pleasure in unrighteousness, and whom He would destroy with the brightness of His coming and the attendant glory that was to be for His remnant, and manifested in their deliverance at this time .This certainly was a time for that people more than in other in their history when “men’s hearts were failing them for fear,” and looking after the horrific events which were now coming upon the earth (land), and when the powers of their old legal heavens were shaken (but not yet totally collapsed)

“.. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old IS READY to vanish away..” (THAT IS, THE OLD COVENANT WAS READY (BUT NOT ALREADY) VANISHED AT THE TIME OF THE APOSTLE’S WRITING THIS) - Heb 8:13.

The old covenant with its provisions had not totally passed away in the Purpose of God in Christ until “all these things” necessary for its dissolution had fully and finally transpired, and in my opinion took place in the first century.

“.. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.” verse 21.

“..And there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book..” Dan 12:1.

Then those who were sleeping in the dust of that economy would be fully awakened as a nation to there everlasting shame and contempt, and fully manifested as being consigned to a place of spiritual death, while those called and counted righteous in Christ would begin to inherit that kingdom that was exclusively prepared for them from the beginning of the world. Matt 25:31.

Because the bright side of this dark picture, and before and during this impending judgment upon the nation, when these things began to come to pass, was for the suffering (apostolic) church “to then look up, and lift up your heads; for your redemption draweth nigh.” Verse 28. Thus, in the nation’s demise, the chosen ones appointed for deliverance (salvation) were to be manifest as such.

Thus, the futuristic view concerning these two chapters seem to my mind and understanding as holding no validity for the general analogy of faith.

As far as “Jerusalem being trampled underfoot by the Gentiles until the times of the Gentiles be fulfilled” - The text does not say (as many futurists maintain) that there will be no more place for gentiles within the kingdom; and it will then be occupied exclusively by those who bear the “identity” as “Jews.” The Jew, Karl Marx, The father of communism, (if still alive) along with his other pseudo-socialistic, Zionistic friends would indeed shout with joy at this! But the passage states that Jerusalem should be overrun by them only until their time (for doing this) would be fulfilled - which can be open also to other interpretations, and we could possibly give up some ultra-preterist views if this did indeed refer to the restoration of the state of Israel in 1948. However, we are not ready to concede to that opinion.

It seems to me to be of an unreasonable stretch of imagination to attempt to remove to another place, a time, people and generation from which they were obviously and originally spoken to, which were the immediate Apostles of Christ, and these alone. And as He so many times addressed them personally with the pronouns “ye”, “you”, etc. as being witnesses of these events. And has been said before, if the apostles did not indeed live to see the final fulfillment of these divine predictions, yet I see nothing in Matt 24 to preclude the fact that the things spoken of in Matt 24 surely did transpire during the lives of the Apostles. And also when we consider that these things as contained in Matt 24 (as has already been pointed out were directed not to the people in general, but (as far as we know) exclusively unto Jesus’ disciples, while He sat upon The Mount of Olives, and for their immediate and exclusive learning - but later to be expounded to other future believers.

OAB