The words of Jesus the Messiah declaring: “Truly I say to you, this generation will not pass away until all these things take place” have long raised many questions...
This answer draws on our entire series devoted to the chronology of the life of Jesus the Messiah, established in particular from the prophecy of Daniel’s seventy weeks (Daniel 9.24-27).
The full demonstration of our thesis concerning the date of the Messiah’s death is developed there in detail, through eight complementary studies that bring together biblical, historical and calendar data.
To avoid lengthy repetition, this argument will therefore not be repeated in full in the present answer.
The words of Jesus the Messiah declaring: “Truly I say to you, this generation will not pass away until all these things take place” (Matthew 24.34 ; Mark 13.30 ; Luke 21.32) have long raised many questions. A friend recently approached us on this subject, wishing to obtain clarification on the exact meaning of this enigmatic statement.
have given rise to many interpretations throughout the history of biblical exegesis. The main difficulty comes from the fact that the discourse seems to combine:
The question is indeed important: which generation is Jesus speaking of, precisely? Does he mean his contemporaries, the generation living through the events of the end times, or a more symbolic reality? If this saying concerns the last times, which event should be regarded as the starting point of this generation? Finally, how many years does a generation represent in biblical language?
These questions are all the more legitimate because Jesus’ prophetic discourse intertwines several closely linked themes: the destruction of the Temple in Jerusalem (Matthew 24.1-2), the signs heralding the end (Luke 21.25-28), and the coming of the Son of Man in his glory (Matthew 24.30). This overlapping of near and distant events sometimes makes interpretation delicate.
Our aim in this introduction is not to enter immediately into a detailed demonstration or a contradictory debate, but simply to lay the foundations for reflection. The following chapters will be devoted to an in-depth study of this verse and of the various interpretations proposed throughout the history of biblical exegesis. We will examine the context of the discourse, the meaning of the Greek term translated as “generation”, as well as the chronological and prophetic implications of this declaration of Jesus the Messiah.
I. The context of this verse
The verse: “Truly I say to you, this generation will not pass away until all these things take place” appears within the great prophetic discourse delivered by Jesus the Messiah on the . To understand this declaration properly, it is essential to examine its immediate context and the events that lead up to this saying.
The account begins when Jesus leaves the Temple in Jerusalem. Jesus and his disciples are on the opposite Jerusalem (Matthew 24.3, Mark 13.3, Luke 21.37).
The disciples then draw his attention to the magnificence of the buildings (Matthew 24.1 ; Mark 13.1 ; Luke 21.5). In response, Jesus announces a shattering event:
Matthew 24.2 (King James Version) :
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.
King James Version (1769), domaine public — texte : eBible.org
See also Mark 13.2 and Luke 21.6.
This prophecy concerning the destruction of the Temple troubles the disciples. Once they had arrived on the , opposite the Temple (Mark 13.3), they questioned Jesus privately:
“Tell us, when will these things be?”
“What will be the sign of your coming?”
“And of the end of the age?” (Matthew 24.3).
Luke words the question slightly differently, placing more emphasis on Jerusalem and the near historical events (Luke 21.7).
From that moment, Jesus develops a long prophetic discourse in which he speaks of:
false christs and religious deceptions (Matthew 24.4-5),
wars, famines and earthquakes (Matthew 24.6-8),
the persecution of believers (Matthew 24.9-13),
the proclamation of the Gospel (Matthew 24.14),
the abomination of desolation announced by Daniel (Matthew 24.15 ; Daniel 9.27),
the distress of Jerusalem (Luke 21.20-24),
the cosmic signs (Luke 21.25-26),
and finally the coming of the Son of Man in glory (Matthew 24.29-31).
It is after giving the of the , a symbol enabling us to recognize the approach of the announced events (Matthew 24.32-33 ; Mark 13.28-29 ; Luke 21.29-31), that Jesus makes this declaration:
The immediate meaning of the parable
Matthew 24.34 (King James Version) :
Verily I say unto you, This generation shall not pass, till all these things be fulfilled.
King James Version (1769), domaine public — texte : eBible.org
The context therefore shows that this sentence is directly linked to the prophetic signs described earlier. The whole difficulty then lies in determining:
what exactly “this generation” refers to;
and which events are included in the expression “all these things”.
The discourse indeed seems to blend near events, such as the destruction of Jerusalem in AD 70, with more distant eschatological events tied to the glorious return of Jesus the Messiah (Matthew 24.29-31). It is precisely this articulation between near fulfillment and future fulfillment that explains the diversity of interpretations proposed by commentators throughout history.
II. The various interpretations
This is probably the oldest and most widespread interpretation.
In this reading, “this generation” refers to Jesus’ contemporaries, that is, the people living at the moment he speaks these words. The Greek word genea is frequently used in this sense in the Gospels:
“a wicked and adulterous generation” (Matthew 12.39),
“this generation” (Luke 11.29).
Selon cette approche, une partie importante des prophéties de s'accomplit avant la disparition de cette génération, notamment :
the destruction of the Temple,
the siege of Jerusalem,
the troubles preceding AD 70.
This interpretation rests on the fact that Jerusalem and the Temple were indeed destroyed about forty years after Jesus’ words.
However, this reading raises a difficulty: certain elements of the discourse seem to go far beyond the events of AD 70, in particular:
the cosmic signs (Matthew 24.29),
the visible coming of the Son of Man (Matthew 24.30).
Some therefore propose a double fulfillment: a near fulfillment in AD 70 and a final fulfillment still to come.
2. Full preterism
A more radical variant of the preceding interpretation is full preterism. According to this school of thought, the whole of the discourse, including the cosmic signs and the coming of the Son of Man, was fulfilled symbolically in the events of AD 70.
In this reading:
the cosmic signs represent the overturning of the old order,
the “coming” of the Son of Man refers to his judgment on Jerusalem and not to a visible physical return,
the “end of the age” (sunteleia tou aiōnos) means the end of the Temple era and of the old covenant.
Supporters of this approach rely in particular on the prophetic language of the Old Testament, where similar expressions describe historical judgments (Isaiah 13.10 ; Ezekiel 32.7).
This interpretation has the merit of taking seriously the immediate character of the expression “this generation”. However, it runs up against several difficulties:
Christian tradition has for the most part understood the return of Christ as a future and visible event (Acts 1.11 ; 1 Thessalonians 4.16-17),
certain elements of the discourse can hardly be reduced to a purely symbolic reality.
We do not adopt this reading, but it deserves to be mentioned for the sake of completeness.
3. The generation of the last times
In this second interpretation, “this generation” refers to the generation that will see the appearance of the prophetic signs announced by Jesus.
The reasoning rests in particular on the of the :
Matthew 24.33 (King James Version) :
So likewise ye, when ye shall see all these things, know that it is near, even at the doors.
King James Version (1769), domaine public — texte : eBible.org
Thus Jesus would be speaking not of his immediate contemporaries, but of the generation living when the eschatological events actually begin.
In this perspective:
the starting point would be the appearance of the signs,
and this generation would see the complete fulfillment of the prophecies.
This reading is common in certain evangelical and dispensationalist circles.
However, it assumes that the expression “this generation” could refer to a future generation still unknown at the time when Jesus speaks. This interpretation remains disputed on linguistic grounds.
4. The word “generation” in the sense of “people” or “race”
Some commentators propose translating the Greek word genea not as “generation” in the chronological sense, but as:
“people”,
“race”,
or “lineage”.
In this reading, Jesus would be announcing that the Jewish people will not disappear before all the prophecies are fulfilled.
This interpretation seeks to resolve the chronological difficulties of the passage. It stresses that the people of Israel have indeed survived through the centuries despite persecutions and dispersions (Jeremiah 31.35-37).
However, this understanding remains disputed because, in the Gospels, the word genea most often denotes the contemporaries of a given era rather than an entire people.
5. A morally characterized generation
Other exegetes consider that Jesus is speaking of a spiritual or moral category:
an unbelieving generation,
rebellious,
opposed to God.
The term “this generation” would then designate a humanity marked by unbelief until the final fulfillment of the prophetic events.
This idea rests on several passages in which Jesus condemns:
“an evil generation” (Matthew 12.45),
“an unbelieving and perverse generation” (Matthew 17.17).
In this case, Jesus would be announcing the permanence of this spiritual opposition until the end.
6. A combination of several levels of fulfillment
Many scholars today adopt a mixed approach.
According to this reading:
one part of the prophecies directly concerns Jerusalem and the Temple,
while another part concerns the events preceding the final return of the Messiah.
The discourse would then function as a prophecy with several horizons:
1- a near historical fulfillment,
2- then a more distant eschatological fulfillment.
This approach attempts to explain why certain details seem to correspond perfectly to AD 70, while others appear still to be future.
A question still debated
The verse remains difficult because Jesus combines in a single discourse:
historical realities,
spiritual warnings,
and prophetic announcements concerning the end.
Understanding the term “this generation” therefore depends largely on:
how one structures the prophetic discourse,
the meaning given to the word genea,
and the articulation between near fulfillment and future fulfillment.
III. Our interpretation
The chronological details remain partially veiled in the discourse of Jesus the Messiah on the . However, this discourse presents a structure comparable to the one observed in the prophecy of Daniel’s seventy weeks (Daniel 9.24-27). Indeed, Daniel successively mentions events connected with the Messiah and then others associated with a future ruler hostile to God. We have already addressed this question in the study CHR001 devoted to the prophet Daniel.
In his discourse on the , Jesus the Messiah likewise combines contemporary and relatively near events with others that are much more distant. It therefore seems conceivable that a first fulfillment concerns the landmark events of AD 70, when Titus, son of the emperor Vespasian, destroyed Jerusalem and its Temple in accordance with the prophetic words (Luke 21.20-24). In this perspective, the “prince who is to come” mentioned by Daniel (Daniel 9.26) could find a first historical fulfillment in the person of Titus.
However, certain statements of Jesus seem to go beyond the events of the first century alone, notably when he mentions the heavenly signs and the glorious coming of the Son of Man (Matthew 24.29-31). Under these conditions, we consider that the discourse also has an eschatological dimension that is still future. As in Daniel’s prophecy, Jesus does not detail the intervening period corresponding to the age of the Church.
Here are the main interpretations proposed.
1. The generation contemporary with Jesus
In this approach, the of the (Matthew 24.32-34) could be understood as an image of Israel’s national restoration. Some interpreters thus see in the proclamation of the State of Israel on 14 May 1948 a major prophetic event corresponding to the “ that turns green again”. This interpretation is sometimes linked to the words of the prophet:
Isaiah 66.8 (King James Version) :
Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
King James Version (1769), domaine public — texte : eBible.org
Let us state at once the limits of this comparison. The context of Isaiah 66 concerns the final restoration of Zion and the spiritual birth of a people within the messianic kingdom. Applying it directly to the creation of a modern political state in 1948 is therefore a possible reading, but not a prophetic certainty. Other commentators consider that the fulfillment of Isaiah 66.8 remains still future or will take place in a different spiritual context.
Likewise, the Gospel text does not say explicitly that the represents Israel. This identification rests on a body of clues (the symbolic use of the elsewhere in Scripture, the context of the discourse) but remains an interpretation, not a direct statement of the text.
This reading raises several further questions. If the “generation” mentioned by Jesus refers to the people already alive in 1948, it becomes necessary to define what a generation exactly represents in biblical language. Scripture uses varying lengths of time, sometimes close to forty years (Numbers 32.13), sometimes seventy or eighty years (Psalms 90.10). Yet, to this day, more than seventy-eight years have already passed since the proclamation of the State of Israel.
Several questions remain open:
Which event precisely constitutes the “budding”? The proclamation of the State (1948)? The reunification of Jerusalem (1967)? Some other moment?
Who belongs to “this generation”? Those born before 1948? Those who had reached the age of reason? The conscious witnesses of the event?
If one takes 80 years as the upper limit of a generation, the time would be almost up. Does this not amount to a form of dated prediction?
These uncertainties call us to caution. If this interpretation is correct, it would be conceivable that the final fulfillment of the events announced by Jesus occurs in the near future. But we cannot affirm it with certainty.
Jesus the Messiah himself reminds us that no one knows precisely the day or the hour of these events (Matthew 24.36). Our aim is therefore not to set a date, but to examine an interpretation that seems to us consistent with all the prophetic data, while honestly acknowledging its limits.
IV. The parable of the fig tree
The of the appears immediately before the declaration:
It therefore plays an essential role in the interpretation of the prophetic discourse of Jesus the Messiah.
In its most direct sense, the simply illustrates the idea of heralding signs.
Just as the new leaves of the announce the coming of summer, the events described earlier must signal the approach of the prophetic fulfillment.
The main emphasis falls on:
the observation of the signs,
and the certainty that the announced events are drawing near.
The parallel is simple: leaves → summer is near; prophetic signs → fulfillment is near.
In this framework, Jesus invites his disciples to discern the times (Luke 21.28-31).
1. The fig tree as a simple natural illustration
Many commentators consider that the has no particular symbolic value here.
Jesus would simply be using an image familiar in Palestine: the buds in spring, and this phenomenon naturally announces summer.
This reading remains the most prudent from an exegetical standpoint. It avoids turning every element of the into a complex prophetic symbol.
In this perspective, the main subject is not Israel but the recognition of the signs. Luke moreover seems to go in this direction when he broadens the image:
Luke 21.29 (King James Version) :
And he spake to them a parable; Behold the fig tree, and all the trees;
King James Version (1769), domaine public — texte : eBible.org
This clarification (“and all the trees”) shows that the teaching may extend beyond the alone.
2. The fig tree as a possible symbol of Israel
Other interpreters see in the a symbolic representation of Israel. This idea rests on several passages of the Old Testament where Israel is compared to a or to figs (Hosea 9.10, Joel 1.7, Jeremiah 24.1-10).
Some also link this to the curse of the barren (Matthew 21.18-19), a possible symbol of the judgment of unbelieving Israel.
In certain modern interpretations, especially dispensationalist ones, the “re-greening” of the would represent the national restoration of Israel, sometimes associated with the creation of the State of Israel in 1948.
Toutefois, cette identification n'est pas explicite dans le texte. Le peut symboliser Israël dans d'autres contextes bibliques, mais rien dans ne l'affirme directement. L'ajout de Luc (« et tous les arbres ») affaiblit d'ailleurs cette lecture : si le représentait Israël de manière univoque, pourquoi ajouter les autres arbres ?
Some reply that the would retain its traditional symbolic value associated with Israel, while “all the trees” would evoke the other nations. In Scripture, trees sometimes symbolically represent kingdoms or peoples (Ezekiel 31.3-6 ; Daniel 4.13-25). In this perspective, Jesus would be speaking not only of the awakening of Israel but also of a movement affecting all the nations in the context of the end times.
This interpretation would explain why the eschatological events seem to concern simultaneously Israel, the peoples of the earth, and the worldwide upheavals announced by the prophets (Zechariah 12.2-3 ; Luke 21.25-26).
However, this reading remains interpretive. Other exegetes consider that Luke simply adds “all the trees” to underline the universal and easily understandable character of the illustration.
3. An exhortation to vigilance
The is also part of a set of exhortations to vigilance.
After this image, Jesus insists on:
the need to watch (Matthew 24.42),
the uncertainty concerning the exact day (Matthew 24.36),
the faithfulness of servants while awaiting the master’s return (Matthew 24.45-51).
Thus the purpose of the discourse is not only chronological or prophetic, but also spiritual.
The disciples must recognize the signs, stay ready and persevere in faith.
The link with “this generation”
The of the directly prepares the next sentence:
“When you see all these things…” (Matthew 24.33)
Then:
“This generation will not pass away…” (Matthew 24.34)
The logical link seems to be:
1- appearance of the signs,
2- recognition that the fulfillment is near,
3- fulfillment before the passing of “this generation”.
The whole difficulty then lies in determining exactly what “all these things” are and which generation is meant.
This is precisely what explains the many interpretations of this prophetic passage.
V. Biblical arguments in favor of our reading
1- The discourse of Jesus has several prophetic horizons
The discourse on the clearly mixes near events with others that are much more distant.
A- The destruction of the Temple clearly concerns the first century
The discourse begins with the announcement:
Matthew 24.2 (King James Version) :
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.
King James Version (1769), domaine public — texte : eBible.org
Then Jesus the Messiah mentions several precise events: Jerusalem surrounded by armies (Luke 21.20), the need to flee Judea quickly (Matthew 24.16), as well as a period of great distress. These elements correspond strongly to the context of the Jewish war against between the years AD 66 and 70.
These details support the idea of a first historical fulfillment of Jesus’ words, during the conflict that led to the destruction of Jerusalem and its Temple in AD 70 by Titus.
B- Other elements seem to go beyond AD 70
Several passages seem hard to limit to the siege of Jerusalem:
cosmic signs (Matthew 24.29),
visible appearance of the Son of Man (Matthew 24.30),
gathering of the elect (Matthew 24.31).
These elements resemble more the eschatological prophecies of Daniel 7.13-14 or the texts of Revelation.
Jesus therefore speaks, according to our interpretation, of both a near historical judgment and a more distant final fulfillment. Like Daniel, he does not mention the intervening period of the Church.
2- Daniel already presents a similar prophetic structure
We find an excellent parallel with Daniel 9.26-27, where several events seem to be fused:
the rejection of the Messiah,
the destruction of Jerusalem,
the actions of a future ruler hostile to God.
The text moves from the Messiah cut off to the people of a prince who is to come, then to a final covenant and the abomination. This creates a “prophetic telescoping” effect.
Jesus seems to take up this same prophetic logic in his discourse.
3- The fig tree may symbolize Israel
A- Israel is sometimes compared to a fig tree
Examples: Hosea 9.10, Joel 1.7, Jeremiah 24.1-10.
Cela permet de dire que le peut posséder une valeur symbolique liée à Israël. Mais rappelons que cette identification n'est pas explicite dans .
B- Jesus had already used the fig tree in a spiritual context
The barren (Matthew 21.18-19) is often interpreted as an image of the judgment of unbelieving Israel.
This may reinforce the idea that the in Matthew 24.32-35 also carries a symbolic significance, but without certainty.
4- Israel was to know a future restoration
In the reading we propose, the that blossoms again would symbolize the nation of Israel proclaimed on 14 May 1948. Here are the biblical arguments that support this reading.
A- Prophecies of return and restoration
Ezekiel 36–37: return to the land, national rebirth, the valley of dry bones.
Amos 9.14-15 (King James Version) :
And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.
King James Version (1769), domaine public — texte : eBible.org
Isaiah 66.8 (King James Version) :
Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
King James Version (1769), domaine public — texte : eBible.org
This last text is particularly invoked in this perspective. However, as we noted, its immediate context concerns the final restoration of Zion within the messianic kingdom. The application to 1948 remains a possible interpretation, not a direct and certain correspondence.
5- The return of Israel precedes certain events of the end
In several prophecies, Israel is once again present in its land before the final conflicts.
Examples: Zechariah 12.1-13, Ezekiel 38-39.
This may support the idea that the national restoration of Israel has prophetic importance.
6- The notion of generation may be flexible
In this interpretation, more than 78 years have passed since the proclamation of the State of Israel. The meaning of the term “generation” therefore requires an explanation.
A- A generation does not always have a fixed length
Examples:
40 years in the wilderness (Numbers 32.13),
70–80 years (Psalms 90.10).
Jesus perhaps does not give a strictly mathematical length to the term he uses.
B- Jesus forbids precise dating
It is essential to recall this point in order to avoid any confusion.
Matthew 24.36 (King James Version) :
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
King James Version (1769), domaine public — texte : eBible.org
Acts 1.7 (King James Version) :
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
King James Version (1769), domaine public — texte : eBible.org
This confirms that no one knows this date, even if it is possible to discern a period. We are not seeking to set a calendar, but to propose a coherent reading of the prophetic texts.
Conclusion
The verse “This generation will not pass away until all these things take place” remains one of the most debated passages of Jesus’ prophetic discourse. At the end of this study, several conclusions stand out.
What the text clearly states:
The discourse on the combines near events (destruction of the Temple, siege of Jerusalem) and more distant events (cosmic signs, glorious coming of the Son of Man).
The structure of this discourse shows similarities with the prophecy of Daniel 9, where different time horizons overlap.
Jesus formally forbids any attempt to fix the day and the hour of his return.
What the text allows us to infer:
Le peut symboliser Israël, comme dans d'autres passages de l'Ancien Testament.
The of the fig tree could have a prophetic significance linked to the national restoration of Israel.
What belongs to interpretation:
The identification of the “budding of the fig tree” with the proclamation of the State of Israel in 1948 is a possible reading, but not a textual certainty.
The calculation of a generation from 1948 rests on several unverifiable hypotheses (the exact length of a generation, the precise starting point, the criteria for belonging to this generation).
Our interpretation favors an eschatological reading of the passage, in which the restoration of Israel would signal the approach of the final events. This reading seems to us consistent with all the prophetic data studied. However, we acknowledge that it involves uncertainties and that it cannot amount to a dated prediction.
Jesus the Messiah wanted to leave his disciples in an attitude of active vigilance, neither indifferent nor given to chronological speculation. It is in this spirit that we offer this reflection: not to set dates, but to encourage the discernment of the times and faithfulness while waiting.
A title, a person, a place, a reference (“Luke 15”)…
opens in a new window
Bible reference
INF170
Information note
INF170 - Analysis of Matthew 24.3-51
Analysis of Matthew 24.3-51
Here is a verse-by-verse exegetical analysis of Matthew 24.3-51.
Matthew 24.3 The disciples ask Jesus the Messiah privately about three events: the destruction of the Temple, his coming, and the end of the world. Their question reveals a confusion between historical and eschatological events, which Jesus the Messiah will gradually clarify.
Matthew 24.4-5 Jesus the Messiah begins with a warning against false messiahs. He insists on the danger of spiritual deception: many will come in his name, claiming to be the Christ, and will deceive many.
Matthew 24.6-8 He announces worldwide upheavals, wars, famines, earthquakes, but specifies that these are only “the beginning of birth pains,” an expression that evokes the pains of childbirth: a suffering that precedes a birth.
Matthew 24.9-13 The disciples will be persecuted, betrayed, hated. Love will grow cold, and many will fall away. But the one who endures to the end will be saved. Faithfulness in trial becomes the criterion of salvation.
Matthew 24.14 The Gospel of the Kingdom will be proclaimed throughout the whole world, as a testimony to all the nations. This verse introduces a missionary and universal perspective, stressing that human history is oriented toward a divine fulfillment.
Matthew 24.15-22 Jesus the Messiah refers to “the abomination of desolation” (a reference to Daniel), the sign of a dramatic turning point. He calls for immediate flight, with no turning back. The urgency and gravity of the moment are underscored, especially for the most vulnerable.
Matthew 24.23-26 He returns to the theme of false messiahs and false prophets, who will even perform wonders. The warning is clear: do not trust appearances or rumors, but stay centered on the revealed truth.
Matthew 24.27 The coming of the Son of Man will be like lightning: sudden, visible, universal. It will be neither hidden nor localized, but unmistakable.
Matthew 24.28 An enigmatic image: “Where the carcass is, there the vultures will gather.” It probably evokes judgment, corruption, or the inescapable revelation of evil.
Matthew 24.29-31 After a great tribulation, cosmic signs will precede the coming of the Son of Man. He will come with power and glory, and the angels will gather the elect. This is the awaited eschatological fulfillment.
Matthew 24.32-35 Jesus the Messiah uses the image of the fig tree: when its branches become tender, summer is near. In the same way, the announced signs indicate that the end is near. He affirms that his words will not pass away, underscoring their eternal authority.
Matthew 24.36 The day and the hour are unknown, even to the Son. This underscores the sovereignty of the Father and calls for humility and watchfulness.
Matthew 24.37-39 Jesus the Messiah compares his return to the days of Noah: people lived normally, with no suspicion of the imminent judgment. Heedlessness is the chief danger.
Matthew 24.40-41 Two people side by side, one taken, the other left. This image of separation underscores the personal and unpredictable character of judgment.
Matthew 24.42-44 The call to keep watch is repeated. Like the master of a house who does not know the hour of the thief, the disciple must be ready at every moment. Watchfulness becomes a permanent spiritual posture.
Matthew 24.45-51 Jesus the Messiah concludes with a parable: the faithful servant is the one who acts wisely in the master’s absence. The unfaithful servant, who abuses his power, will be taken by surprise and judged severely. The teaching is clear: faithfulness while waiting is the key to the Kingdom.
INF181
Information note
INF181 - Parable or metaphor
Parable or metaphor
The number of parables in the Gospels varies considerably depending on the scholars. Some are defined directly in the text, where we find that Jesus the Messiah announces a parable. However, many others are harder to classify.
Here, then, is a clear summary of the differences between parable, metaphor and image, and allegory, with biblical examples to illustrate:
Parable: a symbolic story with a moral or spiritual aim
Definition: A parable is a short, narrative story, often fictional, that illustrates a moral, spiritual or theological truth.
Structure: It features characters, a plot, and sometimes a twist or a reversal.
Function : It invites interpretation, often indirect, and provokes reflection or conversion.
Examples: The Sower (Matthew 13.1-23), The Good Samaritan (Luke 10.25-37), The Prodigal Son (Luke 15.11-32)
A parable is a narrative device that both hides and reveals; it demands active listening and interpretation.
Metaphor: a figure of speech based on an implicit analogy
Definition: A metaphor is the transfer of a term into another semantic field, without any word of comparison.
Structure: It is brief, often contained in a single sentence or expression.
Function: It sheds light on an abstract reality through a concrete image, but without a story.
Examples: “I am the light of the world” (John 8.12), “You are the salt of the earth” (Matthew 5.13)
A metaphor condenses a truth into a striking image, but does not tell a story.
Image: a generic term for any figurative representation
Definition: The image is an encompassing term that designates any figurative representation, whether narrative (parable), stylistic (metaphor), or visual.
Function: It serves to make the invisible visible, to embody the abstract.
Examples: The lamb (symbol of Christ), The rock (symbol of God in the Psalms).
The image is the common ground of parables and metaphors; it is their raw material.
In summary:
A parable is a symbolic story, generally long, which aims to teach or provoke reflection. It takes the form of a story, often with characters and a plot. An emblematic biblical example is that of the prodigal son (Luke 15.11-32).
A metaphor is a brief figure of speech based on an implicit analogy. It serves to shed light on a reality or strike the mind with a powerful image, without going through a story. For example: “I am the vine” (John 15.1 and John 15.5).
The image, for its part, is a more general concept. Its length varies and its function is to represent or embody an abstract reality. It can be visual, poetic or symbolic. Here we think of figures such as the lamb or the rock, frequently used in the Scriptures.
INF205
Information note
INF205 - The fig tree, an insignificant choice?
The fig tree, an insignificant choice?
No, the choice of the fig tree in this parable is not insignificant. The Messiah Jesus never selects his images at random, especially when he teaches about the Kingdom of God.
Why the fig tree?
A familiar tree in Palestine. The fig tree was very common in the region. Jesus’ listeners knew its natural cycle well: it loses its leaves in winter and begins to bud in spring, announcing the arrival of summer. It is therefore an accessible and expressive image.
A reliable seasonal indicator: Unlike other trees, the fig tree is a good marker of the change of seasons. The Messiah Jesus uses it to illustrate the clarity of the signs: just as we know that summer is near when we see its leaves, we can discern the nearness of the Kingdom by observing prophetic events.
A strong biblical symbolism: In the Old Testament, the fig tree is often associated with Israel, with blessing or with judgment:
Micah 4.4 speaks of each one sitting under his fig tree, a symbol of peace.
Jeremiah 8.13 speaks of a fruitless fig tree, a sign of rejection.
Jesus himself curses a barren fig tree in Mark 11.12-14, as an image of lack of faith.
A call to vigilance. The budding fig tree is a visible sign, but one must know how to interpret it. Jesus invites his disciples not to be blind to spiritual signs, just as they would not be to natural signs.
In summary
The fig tree is chosen for its teaching value, its biblical symbolism, and its function as a seasonal marker. It embodies at once the clarity of the signs, the need for discernment, and the urgency of preparation. Nothing is left to chance in this parable; every detail serves to awaken spiritual awareness.
INF115
Information note
INF115 - The Fig Tree and Israel
The Fig Tree and Israel.
The fig tree is a significant plant in the culture and history of Israel, and it frequently appears in the Bible as a symbol and metaphor. Here are some important aspects of the fig tree in relation to Israel:
Symbolism of the Fig Tree in the Bible
Prosperity and Abundance:
The fig tree is often used to symbolize prosperity and abundance. In the Old Testament, the image of a man sitting under his fig tree is a metaphor for peace and security (1 Kings 4.25; Micah 4.4).
Judgment and Desolation:
The fig tree is also used as a symbol of judgment and desolation when it is withered or barren. For example, in Jeremiah 8.13, God announces judgment on Israel, saying: "I will make them disappear, says the Eternal, there will be no more grapes on the vine, no more figs on the fig tree, and the leaves will wither."
Israel and the Chosen People:
The fig tree often represents Israel as God's chosen people. In Hosea 9.10, God says: "I found Israel like grapes in the wilderness, I saw your fathers as the first fruit of a fig tree."
The Fig Tree and the Teachings of Jesus
Cursing of the fig tree (Matthew 21.18-22; Mark 11.12-25):
Jesus the Messiah curses a fig tree that bears no fruit, which is interpreted as a symbolic act concerning spiritual barrenness and judgment on Israel for its lack of faith and repentance.
Parable of the Barren fig tree (Luke 13.6-9):
Jesus the Messiah tells the parable of a man who had a fig tree planted in his vineyard and who looked for fruit on it without finding any. The vinedresser proposes to dig around the fig tree and put manure on it to see whether it would bear fruit the following year, symbolizing God's patience and mercy toward Israel.
The Fig Tree in Israeli Culture and Agriculture
Agricultural and Food Use:
The fig tree is a common plant in Israel, cultivated for its delicious and nutritious fruit. Figs are an important source of food and can be eaten fresh or dried.
Ecology and Growing Conditions:
The fig tree grows well in Israel's Mediterranean climate, characterized by hot, dry summers and mild, wet winters. It is often planted in orchards and gardens.
Cultural Significance:
The fig tree is deeply rooted in Jewish culture and tradition. It is mentioned in many religious and literary texts, representing blessing, peace, prosperity and, at times, judgment.
In summary, the fig tree is a powerful and versatile symbol in the culture and religion of Israel, representing both blessing and judgment. It frequently appears in the biblical teachings to illustrate deep spiritual truths.
INF305
Information note
INF305 - The Mount of Olives
The Mount of Olives
The Mount of Olives is one of the most important places in biblical geography. Located east of Jerusalem, it is separated from the city by the Kidron Valley (2 Samuel 15.30 ; John 18.1). Its name comes from the many olive trees that once covered its slopes.
Geographical Setting
The Mount of Olives forms a long ridge running north to south, reaching about 820 meters in elevation, slightly higher than Jerusalem. From its summit one enjoys a remarkable view of the city and of the site of the Temple.
Its proximity to Jerusalem explains why Jesus and his disciples went there frequently (Luke 21.37). According to Luke, the place of the ascension was about one “Sabbath day’s journey” from Jerusalem, or approximately one kilometer (Acts 1.12).
A Place Associated with Many Biblical Events
In the Old Testament
David crossed the Kidron brook and climbed the Mount of Olives weeping as he fled from his son Absalom (2 Samuel 15.30).
The prophet Ezekiel describes the glory of God leaving Jerusalem and stopping on the mountain east of the city, generally identified with the Mount of Olives (Ezekiel 11.23).
The prophet Zechariah announces that on the day of the Lord, the feet of the Eternal will stand on the Mount of Olives (Zechariah 14.4).
In the Life of the Messiah Jesus
The Mount of Olives holds a special place in the Gospels:
Jesus stays there frequently (Luke 22.39);
he gazes upon Jerusalem and weeps over the city (Luke 19.41-44);
there he delivers the eschatological discourse on the end of the age (Matthew 24.3 ; Mark 13.3);
he spends his nights on this mountain during the last days before his death (Luke 21.37);
at the foot of the mountain lies the garden of Gethsemane, where he prays before his arrest (Matthew 26.36 ; Luke 22.39-46);
it is also from the area around Bethany, on the eastern slope of the mountain, that he blesses his disciples and is taken up into heaven (Luke 24.50-51 ; Acts 1.9-12).
The Mount of Olives and the Ascension
Acts indicates that the disciples returned to Jerusalem “from the mount called Olivet” after the ascension (Acts 1.12). Luke specifies in his Gospel that Jesus led them as far as Bethany before leaving them (Luke 24.50).
These two indications are perfectly compatible, since Bethany is located on the eastern slope of the Mount of Olives, about three kilometers from Jerusalem (John 11.18).
A Prophetic Dimension
For several interpreters, the choice of the Mount of Olives as the place of the ascension is probably no accident. The prophet Zechariah already announced that on the day of the Eternal, he would stand on this mountain (Zechariah 14.4). Thus, the place from which Jesus leaves his disciples could also be the one associated with his glorious return, in keeping with the words of the angels:
“This same Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1.11).
Thus, the Mount of Olives appears as a place steeped in history and symbolism. It is at once the stage of the Messiah’s sufferings, of his teaching about the times to come, of his ascension and, according to several prophetic interpretations, of the place associated with his future return.
INF004
Information note
INF004 - The Romans
The Romans
In 63 BC the Roman general Pompey invaded the territory of Israel and took Jerusalem. In 45 BC, thanks to Julius Caesar, Judaism became a legal religion.
Five years later, in 40 BC, Emperor Augustus put an end to the Hasmonean dynasty and appointed Herod the Great, an Idumean and therefore not of royal descent, king of the Jews.
A few years after the death of Herod the Great, in AD 6, Rome changed the status of Judea, together with Samaria and Idumea (the biblical Edom), turning them into Roman provinces placed under the responsibility of Roman procurators.
The sons of King Herod were promoted by the Roman authority to the rank of tetrarchs and governed these various provinces under the aegis of the procurators.
So during the ministry of the Messiah Jesus, a prefect, Pontius Pilate, and a tetrarch, Herod Antipas, shared power. The two men hated each other until the day of the condemnation of the Messiah Jesus (Luke 23.12).
Forty years after the crucifixion of the Messiah Jesus, the Jewish uprising, which began in AD 66, was crushed. Titus destroyed the Temple of Jerusalem in AD 70, and it all ended with the fall of Masada on May 2, AD 73.
Other revolts followed until AD 135.
In AD 130, Emperor Hadrian once again changed the status of the land of Israel by founding a new Roman colony; the name of Jerusalem was replaced by Aelia Capitolina.
The Messiah Jesus carried out His ministry in a territory occupied by the Romans, with a governor appointed by Rome.
At this point in history, three men therefore shared the leadership of the land of Israel:
Pontius Pilate, the Roman prefect, held all powers, particularly over Judea.
Herod Antipas ruled over Galilee and Perea.
The High Priest, Caiaphas, was responsible for religious matters.
