Leaving Jerusalem on Monday afternoon, Jesus returns to Bethany on the eastern slope of the Mount of Olives. He likely spends the night at the home of his friends Lazarus, Mary, and Martha.

Now it is the morning of Nisan 11. Jesus and his disciples are on the road again, heading back to Jerusalem where he will be at the temple for the last time. And it is the final day of his public ministry before he celebrates the Passover, institutes the Memorial of his death, and then faces trial and execution.

En route from Bethany over the Mount of Olives toward Jerusalem, Peter notices the tree that Jesus cursed the previous morning. “Rabbi, see!” he exclaims, “the fig tree that you cursed has withered.”​—Mark 11:21.

But why did Jesus cause the tree to wither? He reveals the reason in his response: “Truly I say to you, if you have faith and do not doubt, not only will you do what I did to the fig tree, but even if you say to this mountain, ‘Be lifted up and thrown into the sea,’ it will happen. And all the things you ask in prayer, having faith, you will receive.” (Matthew 21:21, 22) He is thus repeating the point he made earlier about faith being able to move a mountain.​—Matthew 17:20.

So by causing the tree to wither, Jesus provides an object lesson on the need to have faith in God. He states: “All the things you pray and ask for, have faith that you have received them, and you will have them.” (Mark 11:24) What an important lesson for all of Jesus’ followers! It is especially appropriate for the apostles in view of the difficult tests they will soon face. There is yet another connection between the withering of the fig tree and the quality of faith.

Like this fig tree, the nation of Israel has a deceptive appearance. The people of this nation are in a covenant relationship with God, and they might outwardly appear to observe his Law. However, the nation as a whole has proved to be both lacking faith and barren of good fruitage. They even reject God’s own Son! Hence, by causing the unproductive fig tree to wither, Jesus demonstrates what the end will be for this fruitless, faithless nation.

Shortly, Jesus and his disciples enter Jerusalem. As is his custom, Jesus goes to the temple and begins teaching. The chief priests and elders of the people, likely having in mind what Jesus did the day before to the money changers, challenge him: “By what authority do you do these things? Or who gave you this authority to do these things?”​—Mark 11:28.

Jesus replies: “I will ask you one question. Answer me, and I will tell you by what authority I do these things. Was the baptism by John from heaven or from men? Answer me.” Now his opponents are the ones being challenged. The priests and elders consult one another about how to answer: “If we say, ‘From heaven,’ he will say, ‘Why, then, did you not believe him?’ But dare we say, ‘From men’?” They reason this way because they are in fear of the crowd, “for these all held that John had really been a prophet.”​—Mark 11:29-32.

Those opposing Jesus cannot come up with an appropriate answer. So they reply: “We do not know.” Jesus, in turn, says: “Neither am I telling you by what authority I do these things.”​—Mark 11:33.

At the temple, Jesus has just confounded the chief priests and the elders of the people, who challenged him as to the authority by which he is doing things. Jesus’ reply silences them. Then he gives an illustration that exposes what kind of people they really are.

Jesus relates: “A man had two children. Going up to the first, he said, ‘Child, go work today in the vineyard.’ In answer this one said, ‘I will not,’ but afterward, he felt regret and went out. Approaching the second, he said the same. This one replied, ‘I will, Sir,’ but did not go out. Which of the two did the will of his father?” (Matthew 21:28-31) The answer is obvious​—the first son is the one who in the end did his father’s will.

So Jesus tells his opposers: “Truly I say to you that the tax collectors and the prostitutes are going ahead of you into the Kingdom of God.” The tax collectors and the prostitutes initially would not serve God. However, like the first son, they later repented and now are serving him. In contrast, the religious leaders are like the second son, professing to serve God but really failing to do so. Jesus notes: “John [the Baptist] came to you in a way of righteousness, but you did not believe him. However, the tax collectors and the prostitutes believed him, and even when you saw this, you did not feel regret afterward so as to believe him.”​—Matthew 21:31, 32.

Jesus follows up that illustration with another. This time, Jesus shows that the religious leaders’ failure goes beyond neglecting to serve God. They are actually wicked. “A man planted a vineyard,” Jesus relates, “and put a fence around it and dug a vat for the winepress and erected a tower; then he leased it to cultivators and traveled abroad. In due season he sent a slave to the cultivators to collect some of the fruits of the vineyard from them. But they took him, beat him, and sent him away empty-handed. Again he sent another slave to them, and that one they struck on the head and dishonored. And he sent another, and that one they killed, and many others, some of whom they beat and some of whom they killed.”​—Mark 12:1-5.

Will those hearing Jesus understand the illustration? Well, they may remember Isaiah’s words of criticism: “The vineyard of Jehovah of armies is the house of Israel; the men of Judah are the plantation he was fond of. He kept hoping for justice, but look! there was injustice.” (Isaiah 5:7) Jesus’ illustration is similar. The landowner is Jehovah, and the vineyard is the nation of Israel, fenced in and protected by God’s Law. Jehovah sent prophets to instruct his people and help them produce good fruitage.

However, “the cultivators” mistreated and killed the “slaves” sent to them. Jesus explains: “One more [the owner of the vineyard] had, a beloved son. He sent him to them last, saying, ‘They will respect my son.’ But those cultivators said among themselves, ‘This is the heir. Come, let us kill him, and the inheritance will be ours.’ So they took him and killed him.”​—Mark 12:6-8.

Now Jesus asks: “What will the owner of the vineyard do?” (Mark 12:9) The religious leaders answer: “Because they are evil, he will bring a terrible destruction on them and will lease the vineyard to other cultivators, who will give him the fruits when they become due.”​—Matthew 21:41.

They thus unwittingly proclaim judgment upon themselves, for they are among “the cultivators” of Jehovah’s “vineyard,” the nation of Israel. The fruitage that Jehovah rightly expects from such cultivators includes faith in his Son, the Messiah. Jesus looks straight at the religious leaders and says: “Did you never read this scripture: ‘The stone that the builders rejected, this has become the chief cornerstone. This has come from Jehovah, and it is marvelous in our eyes’?” (Mark 12:10, 11) Then Jesus drives home his point: “This is why I say to you, the Kingdom of God will be taken from you and be given to a nation producing its fruits.”​—Matthew 21:43.

The scribes and chief priests recognize that Jesus “told this illustration with them in mind.” (Luke 20:19) More than ever, they want to kill him, the rightful “heir.” But they fear the crowds, who consider Jesus a prophet, so they do not try to kill him right then.

As Jesus’ ministry draws to an end, he continues to use illustrations to expose the scribes and the chief priests. Hence, they want to kill him. (Luke 20:19) But Jesus is not finished exposing them. He relates another illustration:

“The Kingdom of the heavens may be likened to a king who made a marriage feast for his son. And he sent his slaves to call those invited to the marriage feast, but they were unwilling to come.” (Matthew 22:2, 3) Jesus introduces his illustration by mentioning “the Kingdom of the heavens.” Logically, then, the “king” must be Jehovah God. What of the king’s son and those invited to the marriage feast? Again, it is not difficult to identify the king’s son as Jehovah’s Son, who is there presenting the illustration, and to grasp that those invited are the ones who will be with the Son in the Kingdom of the heavens.

Who are the first ones to be invited? Well, to whom have Jesus and the apostles been preaching about the Kingdom? It has been to the Jews. (Matthew 10:6, 7; 15:24) This nation accepted the Law covenant in 1513 B.C.E., thereby coming first in line to make up “a kingdom of priests.” (Exodus 19:5-8) But when would they actually be called to “the marriage feast”? Logically, that invitation went out in 29 C.E. when Jesus began preaching about the Kingdom of the heavens.

And how did most Israelites respond to the invitation? As Jesus said, “they were unwilling to come.” The majority of the religious leaders and the people did not accept him as the Messiah and as God’s designated King.

Jesus indicates, though, that the Jews were to have another opportunity: “Again [the king] sent other slaves, saying, ‘Tell those invited: “Look! I have prepared my dinner, my bulls and fattened animals are slaughtered, and everything is ready. Come to the marriage feast.”’ But unconcerned they went off, one to his own field, another to his business; but the rest, seizing his slaves, treated them insolently and killed them.” (Matthew 22:4-6) That corresponds to what would occur once the Christian congregation was established. At that time, the Jews still had the opportunity to be in the Kingdom, yet most spurned this call, even abusing ‘the king’s slaves.’​—Acts 4:13-18; 7:54, 58.

With what outcome for the nation? Jesus relates: “The king grew wrathful and sent his armies and killed those murderers and burned their city.” (Matthew 22:7) The Jews experienced that in 70 C.E. when the Romans destroyed “their city,” Jerusalem.

Does their refusing the king’s call mean that no one else would be invited? Not according to Jesus’ illustration. He goes on to say: “Then [the king] said to his slaves, ‘The marriage feast is ready, but those invited were not worthy. Therefore, go to the roads leading out of the city, and invite anyone you find to the marriage feast.’ Accordingly, those slaves went out to the roads and gathered all they found, both wicked and good; and the room for the wedding ceremonies was filled with those dining.”​—Matthew 22:8-10.

Significantly, the apostle Peter would later begin helping Gentiles​—ones who were not Jews by birth or conversion—​to become true Christians. In 36 C.E., Roman army officer Cornelius and his family received God’s spirit, coming in line for a place in the Kingdom of the heavens that Jesus mentioned.​—Acts 10:1, 34-48.

Jesus indicates that not all who come to the feast will finally prove acceptable to “the king.” He says: “When the king came in to inspect the guests, he caught sight of a man not wearing a marriage garment. So he said to him, ‘Fellow, how did you get in here without a marriage garment?’ He was speechless. Then the king said to his servants, ‘Bind him hand and foot and throw him into the darkness outside. There is where his weeping and the gnashing of his teeth will be.’ For there are many invited, but few chosen.”​—Matthew 22:11-14.

The religious leaders hearing Jesus may not understand the meaning or implications of all that he is saying. Nevertheless, they are displeased and more determined than ever to rid themselves of the one causing them such embarrassment.

Jesus’ religious enemies are upset. He has just related illustrations that expose their wickedness. The Pharisees now conspire to ensnare him. They try to get him to say something for which he can be turned over to the Roman governor, and they pay some of their disciples to entrap him.​—Luke 6:7.

“Teacher,” these say, “we know you speak and teach correctly and show no partiality, but you teach the way of God in line with truth: Is it lawful for us to pay head tax to Caesar or not?” (Luke 20:21, 22) Jesus is not fooled by their flattery, for behind it is hypocrisy and cunning. If he says, ‘No, it is not right to pay this tax,’ he can be accused of sedition against Rome. But if he says, ‘Yes, pay this tax,’ the people, chafing at being subject to Rome, may misunderstand and turn on him. So how does he answer?

Jesus responds: “Why do you put me to the test, hypocrites? Show me the tax coin.” They bring a denarius, whereupon he asks: “Whose image and inscription is this?” “Caesar’s,” they reply. Then Jesus gives the masterful direction: “Pay back, therefore, Caesar’s things to Caesar, but God’s things to God.”​—Matthew 22:18-21.

The men are amazed at Jesus’ words. Silenced by his skillful reply, they leave. But the day is not over, nor are the efforts to entrap him. After the Pharisees’ failed attempt, leaders of another religious group approach Jesus.

Sadducees, who say that there is no resurrection, bring up a question involving the resurrection and brother-in-law marriage. They ask: “Teacher, Moses said: ‘If any man dies without having children, his brother must marry his wife and raise up offspring for his brother.’ Now there were seven brothers with us. The first married and died, and having no offspring, he left his wife for his brother. The same thing happened with the second and the third, through all seven. Last of all, the woman died. So in the resurrection, of the seven, whose wife will she be? For they all had her as a wife.”​—Matthew 22:24-28.

Drawing on the writings of Moses, which the Sadducees accept, Jesus replies: “Is not this why you are mistaken, because you know neither the Scriptures nor the power of God? For when they rise from the dead, neither do men marry nor are women given in marriage, but they are as angels in the heavens. But concerning the dead being raised up, have you not read in the book of Moses, in the account about the thornbush, that God said to him: ‘I am the God of Abraham and God of Isaac and God of Jacob’? He is a God, not of the dead, but of the living. You are very much mistaken.” (Mark 12:24-27; Exodus 3:1-6) The crowds are astounded by that answer.

Jesus has silenced both the Pharisees and the Sadducees, so now a coalition of these religious opposers comes to test him further. One scribe asks: “Teacher, which is the greatest commandment in the Law?”​—Matthew 22:36.

Jesus answers: “The first is, ‘Hear, O Israel, Jehovah our God is one Jehovah, and you must love Jehovah your God with your whole heart and with your whole soul and with your whole mind and with your whole strength.’ The second is this, ‘You must love your neighbor as yourself.’ There is no other commandment greater than these.”​—Mark 12:29-31.

At hearing the answer, the scribe responds: “Teacher, you spoke well, in line with truth, ‘He is One, and there is no other besides him’; and to love him with one’s whole heart, with one’s whole understanding, and with one’s whole strength and to love one’s neighbor as oneself is worth far more than all the whole burnt offerings and sacrifices.” Seeing that the scribe has answered intelligently, Jesus tells him: “You are not far from the Kingdom of God.”​—Mark 12:32-34.

For three days (Nisan 9, 10, and 11) Jesus has been teaching in the temple. Some people, such as this scribe, have listened to him with pleasure. But not the religious leaders, who now lack “the courage to question him anymore.”

Religious opposers fail to discredit Jesus or to entrap him and turn him over to the Romans. (Luke 20:20) Now, while still at the temple on Nisan 11, Jesus turns the tables on them and shows his true identity. Taking the initiative, he asks them: “What do you think about the Christ? Whose son is he?” (Matthew 22:42) It is well-known that the Christ, or Messiah, is to be in David’s line. That is the answer that they give.​—Matthew 9:27; 12:23; John 7:42.

Jesus asks: “How is it, then, that David under inspiration calls him Lord, saying, ‘Jehovah said to my Lord: “Sit at my right hand until I put your enemies beneath your feet”’? If, then, David calls him Lord, how is he his son?”​—Matthew 22:43-45.

The Pharisees remain silent, for they are hoping for a human descendant of David who might liberate them from Roman domination. But drawing on David’s words recorded at Psalm 110:1, 2, Jesus establishes that the Messiah is to be more than a human ruler. He is David’s Lord, and after sitting at God’s right hand, he will exercise power. Jesus’ reply silences his opposers.

The disciples and many others have been listening. Now Jesus addresses them, warning about the scribes and the Pharisees. Those men have “seated themselves in the seat of Moses” to teach God’s Law. Jesus instructs his listeners: “All the things they tell you, do and observe, but do not do according to their deeds, for they say but they do not practice what they say.”​—Matthew 23:2, 3.

Jesus then gives examples of their hypocrisy, saying: “They broaden the scripture-containing cases that they wear as safeguards.” Some Jews wore on the forehead or on the arm these relatively small cases containing short passages from the Law. The Pharisees enlarge theirs to give the impression that they are zealous about the Law. Also, they “lengthen the fringes of their garments.” The Israelites were to make fringes on their garments, but the Pharisees make sure that their fringes are quite long. (Numbers 15:38-40) They do all of this “to be seen by men.”​—Matthew 23:5.

Even Jesus’ disciples could be affected by a desire for prominence, so he counsels them: “Do not you be called Rabbi, for one is your Teacher, and all of you are brothers. Moreover, do not call anyone your father on earth, for one is your Father, the heavenly One. Neither be called leaders, for your Leader is one, the Christ.” How, then, should the disciples view themselves and act? Jesus tells them: “The greatest one among you must be your minister. Whoever exalts himself will be humbled, and whoever humbles himself will be exalted.”​—Matthew 23:8-12.

Next, Jesus pronounces a series of woes on the hypocritical scribes and Pharisees: “Woe to you, scribes and Pharisees, hypocrites! because you shut up the Kingdom of the heavens before men; for you yourselves do not go in, neither do you permit those on their way in to go in.”​—Matthew 23:13.

Jesus condemns the Pharisees’ lack of spiritual values, as shown by the arbitrary distinctions they make. For example, they say: “If anyone swears by the temple, it is nothing; but if anyone swears by the gold of the temple, he is under obligation.” They thus show their moral blindness, for they put more emphasis on the gold of the temple than on the spiritual value of Jehovah’s place of worship. And they “have disregarded the weightier matters of the Law, namely, justice and mercy and faithfulness.”​—Matthew 23:16, 23; Luke 11:42.

Jesus calls these Pharisees “blind guides, who strain out the gnat but gulp down the camel!” (Matthew 23:24) They strain a gnat from their wine because that insect is ceremonially unclean. Yet, the way they disregard weightier matters of the Law is like swallowing a camel, also a ceremonially unclean animal, only far larger.​—Leviticus 11:4, 21-24.

During Jesus’ last appearance at the temple, he continues to expose the hypocrisy of the scribes and Pharisees, openly calling them hypocrites. He uses illustrative language, saying: “You cleanse the outside of the cup and of the dish, but inside they are full of greediness and self-indulgence. Blind Pharisee, cleanse first the inside of the cup and of the dish, so that the outside of it may also become clean.” (Matthew 23:25, 26) While the Pharisees are scrupulous when it comes to ceremonial cleanness and outward appearance, they are neglecting the inner person and are failing to purify their figurative heart.

Their hypocrisy is also manifest in their willingness to build and decorate tombs for the prophets. Yet, as Jesus mentions, they “are sons of those who murdered the prophets.” (Matthew 23:31) This they have proved in their efforts to kill Jesus.​—John 5:18; 7:1, 25.

Jesus then points to what awaits these religious leaders if they do not repent: “Serpents, offspring of vipers, how will you flee from the judgment of Gehenna?” (Matthew 23:33) The nearby Valley of Hinnom is used for burning garbage, a graphic image of the permanent destruction awaiting the wicked scribes and Pharisees.

Jesus’ disciples will represent him as “prophets and wise men and public instructors.” How will they be treated? Addressing the religious leaders, Jesus says: “Some of [my disciples] you will kill and execute on stakes, and some of them you will scourge in your synagogues and persecute from city to city, so that there may come upon you all the righteous blood spilled on earth, from the blood of righteous Abel to the blood of Zechariah . . . whom you murdered.” He warns: “Truly I say to you, all these things will come upon this generation.” (Matthew 23:34-36) That proves to be the case in 70 C.E. when the Roman armies destroy Jerusalem and many thousands of Jews perish.

Contemplating this frightful situation distresses Jesus. He says with sadness: “Jerusalem, Jerusalem, the killer of the prophets and stoner of those sent to her​—how often I wanted to gather your children together the way a hen gathers her chicks under her wings! But you did not want it. Look! Your house is abandoned to you.” (Matthew 23:37, 38) Those hearing these words must wonder what “house” he means. Could he possibly be referring to the magnificent temple there in Jerusalem, which God seems to be protecting?

Then Jesus adds: “I say to you, you will by no means see me from now until you say, ‘Blessed is the one who comes in Jehovah’s name!’” (Matthew 23:39) He is quoting from the prophetic words of Psalm 118:26: “Blessed is the one who comes in the name of Jehovah; we bless you from the house of Jehovah.” Clearly, once this material temple is destroyed, no one will be coming to it in God’s name.

Jesus now moves to a section of the temple where there are trumpet-shaped treasury chests. People can put contributions in the small openings at the top. Jesus sees various Jews doing just that, the rich “dropping in many coins” as gifts. Then Jesus observes a poor widow who drops in “two small coins of very little value.” (Mark 12:41, 42) No doubt Jesus knows how pleased God is with her gift.

Calling his disciples over, Jesus says: “Truly I say to you that this poor widow put in more than all the others who put money into the treasury chests.” How is that so? He explains: “They all put in out of their surplus, but she, out of her want, put in everything she had, all she had to live on.” (Mark 12:43, 44) How she differs in thought and deed from the religious leaders!

As Nisan 11 progresses, Jesus leaves the temple for the last time. One of his disciples exclaims: “Teacher, see! what wonderful stones and buildings!” (Mark 13:1) Indeed, some of the stones in the temple’s walls are extremely large, contributing to the impression of its strength and permanence. It certainly seems strange, then, that Jesus says: “Do you see these great buildings? By no means will a stone be left here upon a stone and not be thrown down.”​—Mark 13:2.

After saying these things, Jesus and his apostles cross the Kidron Valley and climb to a spot on the Mount of Olives. At one point he is with four of the apostles​—Peter, Andrew, James, and John. From that position, they can gaze down on the magnificent temple.

It is Tuesday afternoon, and Nisan 11 is drawing to a close. Also ending are days of intense activity here on earth for Jesus. By day he has been teaching in the temple, and by night he has lodged outside the city. There has been great interest among the people, who “would come to him early in the morning to hear him in the temple.” (Luke 21:37, 38) Now that is past, and Jesus is seated on the Mount of Olives with four apostles​—Peter, Andrew, James, and John.

These four have come to him privately. They are concerned about the temple because Jesus has just foretold that not a stone of it will be left upon a stone. They have more on their minds, though. Jesus had earlier urged them: “Keep ready, because at an hour that you do not think likely, the Son of man is coming.” (Luke 12:40) He had also spoken about the “day when the Son of man is revealed.” (Luke 17:30) Are those comments somehow related to what he just said about the temple? The apostles are very curious. “Tell us,” they say, “when will these things be, and what will be the sign of your presence and of the conclusion of the system of things?”​—Matthew 24:3.

They may have in mind the end of the very temple that they can see not far away. Also, they ask about the presence of the Son of man. They may recall that Jesus gave an illustration about “a man of noble birth” who ‘traveled to secure kingly power and then to return.’ (Luke 19:11, 12) And, finally, they wonder what “the conclusion of the system of things” will involve.

In his detailed response, Jesus provides a sign that identifies when the existing Jewish system of things, including its temple, will end. But he provides more. This sign will help Christians in the future to know when they are living during his “presence” and near the end of the entire system of things on earth.

As the years go by, the apostles observe Jesus’ prophecy being fulfilled. Yes, many things that he foretold start to occur in their lifetime. Thus, alert Christians who are living 37 years later, in 70 C.E., are not caught unawares by the approaching destruction of the Jewish system with its temple. However, not all that Jesus foretells actually takes place in the period leading up to and including 70 C.E. Hence, what will yet mark his presence in Kingdom power? Jesus reveals the answer to the apostles.

Jesus foretells that there will be “wars and reports of wars” and that “nation will rise against nation and kingdom against kingdom.” (Matthew 24:6, 7) He also says that “there will be great earthquakes, and in one place after another food shortages and pestilences.” (Luke 21:11) Jesus warns his disciples: “People will lay their hands on you and persecute you.” (Luke 21:12) False prophets will arise and mislead many. Lawlessness will increase, and the love of the greater number will grow cold. Additionally, he says that the “good news of the Kingdom will be preached in all the inhabited earth for a witness to all the nations, and then the end will come.”​—Matthew 24:14.

Although Jesus’ prophecy is fulfilled in some respects prior to and during the destruction of Jerusalem by the Romans, might Jesus be including a later, larger fulfillment? Do you see the evidence that Jesus’ momentous prophecy has been undergoing its major fulfillment in modern times?

One thing that Jesus includes in the sign of his presence is the appearance of “the disgusting thing that causes desolation.” (Matthew 24:15) In 66 C.E., this disgusting thing appears in the form of the “encamped armies” of Rome, with their idolatrous standards, or ensigns. The Romans surround Jerusalem and undermine some of its walls. (Luke 21:20) Thus, “the disgusting thing” is standing where it ought not, in what the Jews consider “a holy place.”

Jesus further foretells: “There will be great tribulation such as has not occurred since the world’s beginning until now, no, nor will occur again.” In 70 C.E., the Romans destroy Jerusalem. That destructive conquest of the Jews’ ‘holy city,’ including its temple, proves to be a great tribulation, with many thousands being killed. (Matthew 4:5; 24:21) It is far greater than any destruction the city and the Jewish people have ever experienced, and it brings to an end the organized system of worship that the Jews had followed for centuries. Accordingly, any later, larger fulfillment of Jesus’ prophetic words is certain to be horrific.

Jesus’ discussion with his apostles regarding the sign of his presence in Kingdom power and of the end of the system of things is far from over. He now warns them about chasing after “false Christs and false prophets.” Attempts will be made, he says, “to mislead, if possible, even the chosen ones.” (Matthew 24:24) But these chosen ones will not be misled. False Christs can make only a visible appearance. In contrast, Jesus’ presence will not be visible.

Referring to a larger tribulation that would break out at the end of the present system of things, Jesus says: “The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.” (Matthew 24:29) The apostles hearing those chilling words do not know exactly what will occur, but it certainly will be awesome.

How will these shocking events affect mankind? Jesus says: “People will become faint out of fear and expectation of the things coming upon the inhabited earth, for the powers of the heavens will be shaken.” (Luke 21:26) Indeed, Jesus is describing what will be the darkest period of human existence.

Encouragingly, Jesus makes it clear to the apostles that not all will be lamenting when ‘the Son of man comes with power and great glory.’ (Matthew 24:30) He had already indicated that God will intervene “on account of the chosen ones.” (Matthew 24:22) So how should such faithful disciples react to the shocking developments that Jesus is outlining? Jesus encourages his followers: “As these things start to occur, stand up straight and lift up your heads, because your deliverance is getting near.”​—Luke 21:28.

How, though, would Jesus’ disciples who are living during this foretold period be able to determine the nearness of the end? Jesus gives an illustration about a fig tree: “Just as soon as its young branch grows tender and sprouts its leaves, you know that summer is near. Likewise also you, when you see all these things, know that he is near at the doors. Truly I say to you that this generation will by no means pass away until all these things happen.”​—Matthew 24:32-34.

Thus, when his disciples see the many different features of the sign being fulfilled, they should realize that the end is near. Admonishing the disciples who will be alive during that momentous period, Jesus says:

“Concerning that day and hour nobody knows, neither the angels of the heavens nor the Son, but only the Father. For just as the days of Noah were, so the presence of the Son of man will be. For as they were in those days before the Flood, eating and drinking, men marrying and women being given in marriage, until the day that Noah entered into the ark, and they took no note until the Flood came and swept them all away, so the presence of the Son of man will be.” (Matthew 24:36-39) The event that Jesus uses as a parallel​—the historic Flood of Noah’s day—​had a global impact.

The apostles listening to Jesus on the Mount of Olives must undoubtedly recognize the need to keep alert. Jesus says: “Pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking and anxieties of life, and suddenly that day be instantly upon you as a snare. For it will come upon all those dwelling on the face of the whole earth. Keep awake, then, all the time making supplication that you may succeed in escaping all these things that must occur and in standing before the Son of man.”​—Luke 21:34-36.

Jesus is once again showing that what he is foretelling is not of limited scope. He is not prophesying about events that would occur in a few decades and that would affect only the city of Jerusalem or the Jewish nation. No, he is pointing to developments that “will come upon all those dwelling on the face of the whole earth.”

He says that his disciples will need to keep alert, to be on the watch, and to be ready. Jesus underscores this warning with another illustration: “Know one thing: If the householder had known in what watch the thief was coming, he would have kept awake and not allowed his house to be broken into. On this account, you too prove yourselves ready, because the Son of man is coming at an hour that you do not think to be it.”​—Matthew 24:43, 44.

Jesus goes on to give his disciples reason for optimism. He assures them that when his prophecy is being fulfilled, there will be a “slave” who is alert and active. Jesus draws on a situation that the apostles can readily picture: “Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food at the proper time? Happy is that slave if his master on coming finds him doing so! Truly I say to you, he will appoint him over all his belongings.” If, though, the “slave” develops an evil attitude and mistreats others, the master will “punish him with the greatest severity.”​—Matthew 24:45-51; compare Luke 12:45, 46.

However, Jesus is not saying that a group of his followers will develop an evil disposition. What, then, is the lesson that Jesus wants to impress upon his disciples? He wants them to stay alert and active, as he makes clear in yet another illustration.

Jesus has been answering his apostles’ question regarding the sign of his presence and of the conclusion of the system of things. With this in mind, he now gives them wise admonition by means of an additional illustration. Its fulfillment would be observable by those living during his presence.

He introduces the illustration, saying: “The Kingdom of the heavens may be likened to ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish, and five were discreet.”​—Matthew 25:1, 2.

Jesus does not mean that half of his disciples who inherit the Kingdom of the heavens are foolish and the other half are discreet. Rather, he is making the point that in connection with the Kingdom, each of his disciples has the capacity to choose to be vigilant or to be distracted. Jesus has no doubt, though, that each of his servants can remain faithful and receive his Father’s blessings.

In the illustration, all ten virgins go out to welcome the bridegroom and to join the wedding procession. When he arrives, the virgins will light the route with their lamps, honoring him as he brings his bride to the house prepared for her. How do things work out, though?

Jesus explains: “The foolish took their lamps but took no oil with them, whereas the discreet took oil in their flasks along with their lamps. While the bridegroom was delaying, they all became drowsy and fell asleep.” (Matthew 25:3-5) The bridegroom does not arrive as soon as expected. There seems to be a long delay, during which the virgins fall asleep. The apostles may recall what Jesus related about a man of noble birth who went away and “eventually got back after having secured the kingly power.”​—Luke 19:11-15.

In the illustration of the ten virgins, Jesus describes what happens when the bridegroom finally arrives: “Right in the middle of the night there was a shout: ‘Here is the bridegroom! Go out to meet him.’” (Matthew 25:6) What is the situation of the virgins as to their preparedness and vigilance?

Jesus continues: “Then all those virgins got up and put their lamps in order. The foolish said to the discreet, ‘Give us some of your oil, because our lamps are about to go out.’ The discreet answered, saying: ‘Perhaps there may not be enough for both us and you. Go instead to those who sell it, and buy some for yourselves.’”​—Matthew 25:7-9.

So the five foolish virgins are not vigilant and are not prepared for the arrival of the bridegroom. They lack sufficient oil for their lamps and need to try to find some. Jesus relates: “While they were going off to buy it, the bridegroom came. The virgins who were ready went in with him to the marriage feast, and the door was shut. Afterward, the rest of the virgins also came, saying, ‘Sir, Sir, open to us!’ In answer he said, ‘I tell you the truth, I do not know you.’” (Matthew 25:10-12) What a sad outcome for not remaining prepared and vigilant!

The apostles can see that the bridegroom whom Jesus mentions refers to himself. Earlier he had even likened himself to a bridegroom. (Luke 5:34, 35) And the wise virgins? When speaking about the “little flock,” who would be given the Kingdom, Jesus used the words: “Be dressed and ready and have your lamps burning.” (Luke 12:32, 35) So in this illustration about the virgins, the apostles can grasp that Jesus is referring to ones such as themselves. Hence, what is the message that Jesus is conveying with this illustration?

Jesus does not leave any doubt about that. He concludes his illustration by saying: “Keep on the watch, therefore, because you know neither the day nor the hour.”​—Matthew 25:13.

Clearly, Jesus is admonishing his faithful followers that in connection with his presence, they will need to “keep on the watch.” He will be coming, and they need to be prepared and vigilant​—like the five discreet virgins—​in order not to lose sight of their precious hope and miss out on the reward that can be theirs.

While still with his four apostles on the Mount of Olives, Jesus tells them another illustration. A few days earlier, while he was at Jericho, he gave the illustration of the minas to show that the Kingdom was yet far off in the future. The illustration he now relates has a number of similar features. It is part of his answer to the question about his presence and the conclusion of the system of things. It highlights that his disciples must be diligent with what he entrusts to them.

Jesus begins: “It is just like a man about to travel abroad who summoned his slaves and entrusted his belongings to them.” (Matthew 25:14) Given that Jesus had already likened himself to a man who traveled abroad “to secure kingly power for himself,” the apostles could easily see that Jesus is the “man” being spoken of now.​—Luke 19:12.

Before the man in the illustration travels abroad, he commits to his slaves valuable belongings. During the three and a half years of his ministry, Jesus focused on preaching the good news of God’s Kingdom, and he trained his disciples to do this work. Now he is going away, confident that they will carry on doing what he trained them to do.​—Matthew 10:7; Luke 10:1, 8, 9; compare John 4:38; 14:12.

In the illustration, how does the man distribute his belongings? Jesus relates: “He gave five talents to one, two to another, and one to still another, to each according to his own ability, and he went abroad.” (Matthew 25:15) What will these slaves do with what is entrusted to them? Will they be diligent in using them in their master’s interests? Jesus tells the apostles:

“Immediately the one who received the five talents went and did business with them and gained five more. Likewise, the one who received the two gained two more. But the slave who received just one went off and dug in the ground and hid his master’s money.” (Matthew 25:16-18) What will happen when the master returns?

“After a long time,” Jesus continues, “the master of those slaves came and settled accounts with them.” (Matthew 25:19) The first two did all they could, “each according to his own ability.” Each slave was diligent, hardworking, and productive with what had been entrusted to him. The one who received five talents doubled that, as did the one who received two talents. (Back then, a worker would have to labor about 19 years to earn the equivalent of one talent.) The master has the same commendation for each of them: “Well done, good and faithful slave! You were faithful over a few things. I will appoint you over many things. Enter into the joy of your master.”​—Matthew 25:21.

It is different, though, with the slave who received one talent. He says: “Master, I knew you to be a demanding man, reaping where you did not sow and gathering where you did not winnow. So I grew afraid and went and hid your talent in the ground. Here, you have what is yours.” (Matthew 25:24, 25) He has not even deposited the money with bankers so as to accumulate at least some profit for his master. He has, in effect, worked against his master’s interests.

Fittingly, the master designates him a “wicked and sluggish slave.” What he had is taken away and given to the slave who is willing to apply himself diligently. The master sets out his standard: “To everyone who has, more will be given, and he will have an abundance. But the one who does not have, even what he has will be taken away from him.”​—Matthew 25:26, 29.

Jesus’ disciples have much to think about, even in connection with this one illustration. They can see that what Jesus is entrusting to them​—the precious privilege of making disciples—​is of great value. And he expects them to be diligent in using this privilege. Jesus does not think that they all must do the same in carrying out the preaching work that he has charged them to do. As illustrated, each should do all that he can “according to his own ability.” This by no means implies that Jesus will be pleased if one is “sluggish” and fails to do his best in promoting the Master’s belongings.

How pleased the apostles must be, though, with the assurance: “To everyone who has, more will be given”!

On the Mount of Olives, Jesus has just related the illustrations of the ten virgins and of the talents. How does he end his answer to the apostles’ question regarding the sign of his presence and of the conclusion of the system of things? He does so with a final illustration, one about sheep and goats.

Jesus begins by establishing its setting, telling them: “When the Son of man comes in his glory, and all the angels with him, then he will sit down on his glorious throne.” (Matthew 25:31) He leaves no doubt that he, Jesus, is the central figure in this illustration. He often called himself “the Son of man.”​—Matthew 8:20; 9:6; 20:18, 28.

When will this illustration find fulfillment? It is when Jesus “comes in his glory” with the angels and sits down “on his glorious throne.” He had already spoken about “the Son of man coming on the clouds of heaven with power and great glory” and with his angels. When would that be? “Immediately after the tribulation.” (Matthew 24:29-31; Mark 13:26, 27; Luke 21:27) So this illustration is to find fulfillment at Jesus’ future coming in glory. What will he then do?

Jesus explains: “When the Son of man comes . . . , all the nations will be gathered before him, and he will separate people one from another, just as a shepherd separates the sheep from the goats. And he will put the sheep on his right hand, but the goats on his left.”​—Matthew 25:31-33.

Regarding the sheep, separated to the favored side, Jesus says: “Then the King will say to those on his right: ‘Come, you who have been blessed by my Father, inherit the Kingdom prepared for you from the founding of the world.’” (Matthew 25:34) Why do the sheep receive the King’s favor?

The King explains: “I became hungry and you gave me something to eat; I was thirsty and you gave me something to drink. I was a stranger and you received me hospitably; naked and you clothed me. I fell sick and you looked after me. I was in prison and you visited me.” When these sheep, “the righteous ones,” ask in what way they did those good things, he answers: “To the extent that you did it to one of the least of these my brothers, you did it to me.” (Matthew 25:35, 36, 40, 46) They do not do these good deeds in heaven, for there are no sick or hungry ones there. These must be deeds done for Christ’s brothers on earth.

What of the goats, who are put on the left side? Jesus says: “Then [the King] will say to those on his left: ‘Go away from me, you who have been cursed, into the everlasting fire prepared for the Devil and his angels. For I became hungry, but you gave me nothing to eat; and I was thirsty, but you gave me nothing to drink. I was a stranger, but you did not receive me hospitably; naked, but you did not clothe me; sick and in prison, but you did not look after me.’” (Matthew 25:41-43) This judgment is merited because the goats failed to treat Christ’s brothers on earth kindly, as they should have done.

The apostles learn that this future time of judgment is to have permanent​—everlasting—​consequences. Jesus tells them: “Then [the King] will [say]: ‘Truly I say to you, to the extent that you did not do it to one of these least ones, you did not do it to me.’ These will depart into everlasting cutting-off, but the righteous ones into everlasting life.”​—Matthew 25:45, 46.

Jesus’ response to the apostles’ question provides much for his followers to think about, helping them to examine their attitudes and deeds.