A Serious Study of Matthew 10: 23

   One of the chief proof-texts used by Hyper-Preterists to promote their view that Christ returned in A.D. 70, is Jesus Christ’s statement to His twelve apostles: “But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel till the Son of Man be come” (Matt. 10: 23). While a superficial gloss of the text might lead one to support the view that Christ “returned” in the first century, a closer look at the context of the passage renders such a view impossible.

   A study of Matthew 10: 23 in its full context will leave us with but two conclusions. The first is that Christ was referring exclusively to the particular local ministry on which He sent the twelve. This view is generally rejected, for reasons which the text makes obvious. The second is that a later preaching ministry was referred to. This is the interpretation that all students, both Preterist and Futurists, place on Matt. 10: 23. The real question is, at what time this ministry would have its fulfillment. Preterists generally tack it onto the close of the Jewish Dispensation, whereas the Futurists place it at the end of the present age.

   What accounts for the difference? The answer has to do with how one interprets the phrase “till the Son of Man be come.” The Lord is telling His disciples that their preaching will be unfinished, or cut short, by His arrival. But what kind of “coming” is He talking about? Is it a hypothetical, non-personal coming to destroy Jerusalem, as the Preterists claim? Or is it something of greater significance?

   If we look closely at Matthew 10, there appears to be something of a division in the text, regarding the application of Christ’s message. Verses 5 through 15 are generally understood as pertaining mainly, if not exclusively, to the one month ministry on which Christ sent the twelve. The twelve were sent out during our Lord’s third circuit of Galilee, in the month February, A.D. 29. They returned from this ministry the following month, around the same time that John the Baptist was beheaded.

   But in verses 16 to 42, Christ’s words are usually given an extended application, and viewed as pertaining to the Gospel ministry at all times and places. From verse 16 to the close of the chapter, Christ gives general instructions which apply whenever the Gospel is preached. These instructions are not restricted to the one-month ministry of the twelve. In fact they have little if anything to do with it. For the twelve never endured persecution during their journey.

   Nevertheless, before sending them forth Christ gave them supplementary instructions which they were expected to keep in mind against a future period. And this is where verses 16- 42 particularly come in. In verse 23 Christ told the disciples that their ministry would end with His coming.

   But what is mean by His coming? If the “coming” referenced in verse 23 means the second advent, then verses 16-42 remain in force today. But if it means a providential coming in A.D. 70, then the entire passage must be viewed as “past fulfillment.” In the latter case, the “audience” must be limited to the first century.

   From verse 23 to the close of the chapter, the Lord strengthened His disciples with precepts needed in order for them to accomplish the future ministry which would end with His “coming.” Since there is no break in the continuity of His discourse, Matt. 10: 23 must not be wrenched from its bearings, but interpreted in light of the context of verses 16 through 39. This is the second division of the discourse, which has a general application.

   In these verses, however, Christ gives clear indications that He is referring to His second advent, and not to a hypothetical coming in A.D. 70. For He speaks of the resurrection and judgment (Matt. 10: 28) as a prime incentive for “enduring unto the end.” After detailing what persecutions His disciples must face from a hostile world, He gives the disciples a word of encouragement and warning: “And fear not them which kill the body, but are not able to kill the soul: but rather fear Him which is able to destroy both soul and body in hell” (Matt. 10: 28).

   This unmistakable reference to the resurrection (i.e. the reunion of soul and body) forever demolishes the fancy that Matthew 10: 23 has anything to do with A.D. 70. It doesn’t matter whether you are a Hyper-Preterist or an Orthodox Preterist. There were no souls and bodies joined together and cast into hell at the destruction of Jerusalem. Therefore, the conclusion is that the “coming” Christ mentions in Matthew 10: 23 must be His personal, visible, glorious return.

   Now it is no coincidence that we find parallels between the discourse of Matthew 10 and Christ’s later eschatological teachings. For instance, compare Matt. 10: 17 with Mark 13: 9 and Luke 21: 12; Matt. 10: 19 with Mark 13: 11-13 and Luke 21: 14-15; Matthew 10: 21 with Luke 21: 16. Again, compare Matthew 10: 22 with Luke 21: 17. These verses can only relate to the same time-period. They point directly to the preaching ministry which will precede the second advent.

   Remember what Christ said in His Olivet Discourse: “And this Gospel of the kingdom shall be preached in all the world, for a witness unto all nations; and then shall the end come” (Matthew 24: 14). The term “The Gospel of the Kingdom” is quite significant, telling us what message the disciples will preach shortly before our Lord’s “coming in clouds with power and great glory” (Matt. 24: 30). This was the Gospel proclaimed by the twelve during their one-month tour of Galilee. It was the Gospel Jesus Christ preached during His earthly ministry. Hence He refers to it as “this Gospel.”

   The Gospel of the Kingdom was always preached to the Jews, and was based on exposition of the moral law. Its precepts may be found in our Lord’s Sermon on the Mount. It’s burden is: “The kingdom of heaven is at hand” (see Matt. 10: 7). It is quite distinct from the “Gospel of the Grace of God” (Acts 20: 24) which Paul preached. The Gospel of the Kingdom was committed by Christ to the twelve apostles. But Paul received his Gospel directly from God: “For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Galatians 1: 12).

   Furthermore, it appears that the church of Jerusalem was entirely unaware of what Paul was preaching, until he went up with Barnabas and Titus to certify them of his evangelistic efforts. “And I went up by revelation, and communicated unto them that Gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain” (Galatians 2: 2).

   Think for a moment. If Paul was preaching the “Gospel of The Kingdom,” what need was there for him to apprise the Church of Jerusalem of what he was teaching? The fact is, Paul was preaching a Gospel quite different from that of the Kingdom. He was preaching the “Gospel of the Grace of God,” which had been committed to him for “obedience to the faith among all nations” (Romans 1: 5). This Gospel applies to the church, and is current through the remainder of this present Dispensation.

   On the other hand, the “Gospel of the Kingdom” was preached to Israel prior to the formation of the church, and will be preached again after the church is raptured. Then the message will be once more, “Repent! for the kingdom of heaven is at hand!” It is the preaching of this Gospel to which Matthew 10: 23 and 24: 14 refer. When Christ said, “This Gospel of the Kingdom will be preached in all the world,” He was talking about the same Gospel He had been preaching for three-and-a-half years; and not Paul’s Gospel, which was a much later revelation.

   So, with this knowledge in hand, let us go back to Matthew 10: 23, and get the correct perspective of the text. Carefully note the subject-matter of the preceding two verses. “And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end, the same shall be saved (Matt. 10: 21-22). Then He says: “But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel till the Son of Man be come” (Matt. 10: 23).

   The Lord is obviously speaking of tribulation times. In verse 21, and again in verse 35, He alludes to Micah 7: 6: “For the son dishonoreth the father, the daughter riseth up against the mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house.”

   And what is the context of Micah’s prophecy? Hearken closely: “Therefore, I will look unto the Lord; I will wait for the God of my salvation; my God will hear me… I will bear the indignation of the Lord, because I have sinned against Him, until He plead my cause, and execute judgment for me: He will bring me forth to the light, and I shall behold His righteousness” (Micah 7: 7, 9).

   The whole passage is speaking of God’s purification of Israel, which will be accomplished in the tribulation (see Isaiah 48: 10; Ezek. 20: 37-38; 22: 19-22; Malachi 3: 3). And this is what Christ meant when He spoke of the persecutions and afflictions that His disciples would have to bear. He is referring to an intense period of Jewish evangelism which will precede His second advent.

   This period will be characterized by the re-proclamation of the Gospel of the Kingdom, whose messengers will be endowed with miraculous of the Holy Spirit. The heralds of the coming King will suffer great hardship and privation, and endure much persecution. But salvation will come when the Lord Himself returns, to cut short the work in righteousness (Romans 9: 28). Maranatha!