JESUS ​​’ESCHATOLOGICAL SPEECH

At the end of Jesus’ woe “addressed to the scribes and the Pharisees, St. Matthew in the context of the speeches given by Jesus after he enters Jerusalem – mentions the mysterious year of Jesus, which the evangelist Luke places in the circumstances of Jesus’ journey to the Holy City: Jerusalem, Jerusalem, killing the prophets and stoning them, what they were sent to you, how many times I wanted to gather your children, how a hen gathers its chickens under the wings, but you didn’t want to! Behold, your house is left to you desolate … “(Mt 23: 37-38; cf. Luke 13: 34-35) These sentences reflect Jesus’ deep love for Jerusalem, his deep desire for the Holy City to receive a message which to him to proclaim and which places Jesus in the great line of God’s messengers of the history of salvation.

The giant comes from a protective and caring mother bird, and the Old Testament: God “found his people in a deserted land …
He grabbed him and watched him, cutting him like a pupil’s eye. As the eagle awakens and his nest, he circles over his cubs, so he spread his wings, grabbed him, and carried him on their wings. “(Deuter. 32: 10-11). Mention should be made of this and the beautiful words of Psalm 36: 8: “God, how precious is thine mercy! People are fleeing into the tone of your wings. ” Jesus situates his public performance and his intentions to the nearness of God’s mighty goodness, which protects Jerusalem with its outstretched wings (cf. Isaiah. 31: 5)
However, this goodness asks for the free consent of the chickens, and they are reluctant: “… and ye would not.” (Mt 23:37)
The misfortune of this rejection is described by Jesus in mysterious but unequivocal me with words that draw from the old prophetic tradition. In the face of the clutter in the temple, the prophet Jeremiah announced God’s statement, “I have forsaken my house, I have cast it out I am my inheritance … “(Jeremiah. 12: 7). He declares the same Jesus: “Yours is left to you desolate.” (Mt 23:38). The temple is no longer the place where it resides. It will remain empty and will only be “your mom.” These words of Jesus have a remarkable parallel with the historian of the Jewish war, Joseph Flavius. Tacitus also included his report in his historical work (Hist. 5.13).
Joseph Flavius ​​informs about unusual events, which took place in recent years before the Jewish war team outbreak and which in various ways upsettingly signaled the end of the temple. In total, the historian mentions seven such signs. I’ll touch only one of them, which corresponds remarkably with the threat of Jesus just described.
The event took place on the holiday of Pentecost in 66 AD Christ. “When the feast called  Pentecost arrived, the priests came to the inner temple at night. Precinct to perform the sacred service according to custom. Then, according to their words, they first noticed the movement and heard hu kot. There was a polyphonic call: ‘Let’s pull away from here! ‘”(Jewish War VI 2acm) Anything really happened, one thing is obvious: a few years ago, dramatic events of the year 70, the temple was fortified by the mysterious realization that its end is near. “Your house remains desolate to you. “-” Let’s get out of here! ” In the first to the person of the plural, typical of God’s Old Testament statements (cf. e.g., G n 1,26), God himself declares that he will leave the temple and leave it “desolate.” A world-historical break hung in the air, which was supposed to be of unimaginable significance.
Immediately after the statement about the desolate house, although Jesus does not yet directly announce the destruction of the temple, its inner end, that it ceases to be a place Encounters of God and Men – In the Gospel of Matthew, Jesus follows the great eschatological speech, in which the main themes are the destruction of the temple and Jerusalem, the judgment on the world and the end of the world. This speech, recorded with several names by all three synoptic, is possibly considered the most difficult Gospel text. This is mainly due to the complexity of the content, which applies in part to historical events to date, but even more so to the future, which transcends perceptible time and reality and brings them to an end.
It is announced what is to come and what breaks our categories. Still, at the same time, it can be expressed by examples from our experience, however, which is relates to what they have to denounce, necessarily inadequately. Therefore, it is understandable that Jesus, who theoretically always speaks in continuity with the Law and the Prophets, interweaves the whole speech with statements from the Scriptures, into which it brings the novelty contained in its mission,
in the mission of the Son of man. Also, the vision of the One to come is abundant expressed in terms of images taken from a tradition that is to bring us closer to what cannot be done to describe in words; it is necessary to have difficulties with the content also add to the text all the problems of the history of the editors. They do not want to describe Jesus’ words what is to come, but to update the data of tradition; they could those who have further reproduced these words of Jesus to develop this visualization about the circumstances of their times and the abilities of its listeners. In doing so, they made sure of their submission and remained faithful to the essence of Jesus’ messages.
However, this book’s task is not to enter into the detailed problems of the history of editing and the tradition of the text. It is enough if I point out the three elements of Jesus’ eschatological speech, which illuminate its entire composition’s basic intentions.