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Matthew Chapter
Twenty-four
Matthew 24
We have already seen that the rejection of the testimony
to the kingdom in grace
is the cause of the judgment that falls upon Jerusalem
and its inhabitants. Now in chapter 24 we have the position of this testimony in
the midst of the people; the condition of the Gentiles
and the relation in
which they stood to the testimony rendered by the disciples; after this
the
condition of Jerusalem
consequent upon her rejection of the Messiah
and her
contempt for the testimony; and then the universal overthrow at the end of
those days: a state of things which should be ended by the appearance of the
Son of man
and the gathering together of the elect of Israel from the four
winds.
We must examine this remarkable passage
at once a prophecy
and
instruction to the disciples for their direction in the path they must follow
amid the coming events.
Jesus departs from the temple
and that for ever-a solemn
act
which
we may say
executed the judgment He had just pronounced. The house
was now desolate. The hearts of the disciples were still bound to it by their
former prepossessions. They draw His attention to the magnificent buildings
that composed it. Jesus announces to them its entire destruction. Seated apart
with Him on the Mount of Olives
the disciples inquire when these things were
to happen
and what would be the sign of His coming and of the end of the age.
They class together the destruction of the temple
the coming of Christ
and
the end of the age. We must observe
that here the end of the age is the end of
the period during which Israel was subject to the law under the old covenant: a
period which was to cease
giving place to the Messiah and to the new covenant.
Observe also that God's government of the earth is the subject
and the
judgments that should take place at Christ's coming
which would put an end to
the existing age. The disciples confounded that which the Lord had said of the
destruction of the temple with this period. [1] The Lord treats the subject from His own
point of view (that is to say
with regard to the testimony which the disciples
were to render in connection with the Jews during His absence and to the end of
the age). He adds nothing as to the destruction of Jerusalem
which He had
already announced. The time of His coming was purposely hidden. Moreover the
destruction of Jerusalem by Titus put an end
in fact
to the position which
the Lord's instructions had in view. There was no longer any cognizable
testimony among the Jews. When this position shall be resumed
the
applicability of the passage will also recommence. After the destruction of
Jerusalem until that time the church only is in question.
The Lord's discourse is divided into three parts:- 1. The
general condition of the disciples and of the world during the time of the
testimony
to the end of verse 14; 2. The period marked out by the fact that
the abomination of desolation stands in the holy place (v. 15); 3. The Lord's
coming and the gathering together of the elect in Israel (v. 29).
The time of the disciples' testimony is characterised by
false Christs and false prophets among the Jews; persecution of those who
render testimony
betraying them to the Gentiles. But there is yet something
more definite with regard to those days. There would be falseChrists in Israel.
There would be wars
famines
pestilences
earthquakes. They were not to be
troubled: the end would not be yet. These things were only a beginning of
sorrows. They were principally outward things. There were other events which
would bring them into greater trial
and test them more thoroughly-things more
from within. The disciples should be delivered up
put to death
hated of all
nations. The consequence of this among those who made profession would be that
many would be offended; they would betray one another. False prophets would
arise and deceive many
and
because iniquity abounded
the love of many should
wax cold-a sorrowful picture. But these things would give occasion for the
exercise of a faith that had been put to the proof. He who endured to the end
should be saved. This concerns the sphere of testimony in particular. That
which the Lord says is not absolutely limited to the testimony in Canaan; but
as it is from thence the testimony goes forth
it is all connected with that
land as the centre of God's ways. But
in addition to this
the gospel of the
kingdom should be preached in all the world for a witness unto all nations
and
then should the end come-the end of this age. Now
although heaven is the
source of authority when the kingdom shall be established
Canaan and Jerusalem
are its earthly centre. So that the idea of the kingdom
while extending
throughout the world
turns our thoughts to the land of Israel. It is
"this gospel of the kingdom" [2] which is here spoken of; it is not the
proclamation of the union of the church with Christ
nor redemption in its
fulness
as preached and taught by the apostles after the ascension
but the
kingdom which was to be established on the earth
as John the Baptist
and as
the Lord Himself
had proclaimed. The establishment of the universal authority
of the ascended Christ should be preached in all the world to test their
obedience
and to furnish those who had ears to hear with the object of faith.
This is the general history of that which would take place until the
end of the age
without entering on the subject of the proclamation which
founded the assembly properly so called. The impending destruction of
Jerusalem
and the refusal of the Jews to receive the gospel
caused God to
raise up a special testimony by the hands of Paul
without annulling the truth
of the coming kingdom. That which follows proves that such a going forth of
testimony of the kingdom will take place at the end
and that the testimony
will reach all nations before the coming of that judgment which will put an end
to the age.
But there will be a moment when
within a certain sphere
(that is
in Jerusalem and its vicinity) a special time of suffering shall set
in as regards the testimony in Israel. In speaking of the abomination that
maketh desolate
the Lord refers us to Daniel
that we may understand whereof
He speaks. Now Daniel (chap. 12
where this tribulation is spoken of) brings us
definitely to the last days-the time when Michael shall stand up for Daniel's
people
that is
the Jews
who are under the domination of the Gentiles-the
days in which there shall be a time of trouble
such as never had been nor ever
again should be
and in which the remnant should be delivered. In the latter
part of the previous chapter of that prophet
this time is called "the
time of the end
" and the destruction of the king of the north is
prophetically declared. Now the prophet announces that 1335 days before the
full blessing (blessed is he that has part therein!) the daily sacrifice should
be taken away
and the abomination that maketh desolate set up; that from this
moment there should be 1290 days (that is
one month more than the 1260 days
spoken of in the Apocalypse
during which the woman who flees from the serpent
is nourished in the wilderness; and also than the three years and a half of Daniel
7). At the end
as we find here
the judgment comes and the kingdom is given to
the saints.
Thus it is proved that this passage refers to the last
days and to the position of the Jews at that time. The events of the time past
since the Lord uttered it confirm this thought. Neither in 1260 days
nor in
1260 years
after the days of Titus
nor in 30 days or years after
did any
event take place which could be the accomplishment of these days in Daniel. The
periods are gone by many years ago. Israel has not been delivered
neither has
Daniel stood in his lot at the end of those days. It is equally plain that
Jerusalem is in question in the passage
and its vicinity
for they that are in
Judea are commanded to flee into the mountains. The disciples who shall be
there at that time are to pray that their flight may not be on a sabbath day-an
additional testimony that it is Jews who are the subject of the prophecy; but a
testimony also of the tender care which the Lord takes of those who are His
thinking even in the midst of these unparalleled events
of whether it would be
wintry weather at the time of their flight.
Besides this
other circumstances prove
if further proof
were needed
that it is the Jewish remnant who are in question
and not the
assembly. We know that all believers are to be caught up to meet the Lord in
the air. They will afterwards return with Him. But here there will be false
Christs on the earth
and people will say
"He is here in the
wilderness
" "He is there in the secret chambers." But the
saints who shall be caught up and return with the Lord have nothing at all to
do with false Christs on earth
since they will go up to heaven to be with Him
there
before He returns to the earth; while it is easy to understand that the
Jews
who are expecting earthly deliverance
should be liable to such
temptations
and that they should be deceived by them unless kept by God
Himself.
This part then of the prophecy applies to the last days
the last three years and a half before the judgment which will be suddenly
poured out at the coming of the Son of man. The Lord will come suddenly as a
flash of lightning
as an eagle to its prey
unto the spot where the object of
His judgment is found. Immediately after the tribulation of those last three
years and a half
the whole hierarchical system of government shall be shaken
and utterly overthrown. Then shall appear the sign of the Son of man in heaven
and they shall see the Son of man coming in the clouds of heaven with power and
great glory. This verse (30) contains the answer to the second part of the
disciples' inquiry in verse 3. The Lord gives His disciples the warnings
necessary for their guidance; but the world would see no signs
however plain
they might be to those that understand. But this sign should be at the moment
of the Lord's appearing. The brightness of His glory whom they had despised
would shew them who it was that came; and it would be unexpected. What a
terrible moment
when
instead of a Messiah who should answer to their worldly
pride
the Christ whom they had despised shall appear in the heavens!
Afterwards the Son of man
thus come and manifested
would send to gather all the elect of Israel from the four corners of the
earth. It is this which ends the history of the Jews
and even that of Israel
in answer to the disciples' question
and unfolds the dealings of God with
respect to the testimony among the people who had rejected it
announcing the
time of their deep distress
and the judgment that shall be poured out in the
midst of this scene when Jesus comes
the subversion of all powers great and
small being complete.
The Lord gives the history of the testimony in Israel
and that of the people themselves
from the moment of His departure until His
return; but the length of time
during which there should be neither people nor
temple nor city
is not specified. It is this which gives importance to the
capture of Jerusalem. It is not here spoken of in direct terms-the Lord does
not describe it; but it put an end to that order of things to which His
discourse applies
and this application is not resumed until Jerusalem and the
Jews are again brought forward. The Lord announced it at the beginning. The
disciples thought that His coming would take place at the same time. He answers
them in such a manner that His discourse should be of use to them until the
capture of Jerusalem. But when once the abomination of desolation is mentioned
we find ourselves carried on into the last days.
The disciples were to understand the signs He gave them.
I have already said that the destruction of Jerusalem
by the fact itself
interrupted the application of His discourse. The Jewish nation was set aside;
but verse 34 has a much wider sense
and one more really proper to it.
Unbelieving Jews should exist
as such
until all was accomplished. Compare
Deuteronomy 32:5
20
where this judgment on Israel is specially in view. God
hides His face from them until He shall see what their end will be
for they
are a very froward generation
children in whom is no faith. This has taken
place. They are a distinct race of people unto this day. That generation exists
in the same condition-a monument of the abiding certainty of God's dealings
and of the Lord's words.
To conclude
the government of God
exercised with regard
to this people
has been traced to its end. The Lord comes
and He gathers
together the dispersed elect of Israel. The prophetic history continues in
chapter 25:31
which is connected with chapter 24:30. And as chapter 24:31
relates the gathering together of Israel after the appearance of the Son of
man
chapter 25:31 announces His dealings in judgment with the Gentiles. He
will appear doubtless as the lightning with regard to the apostasy
which will
be as a dead body in His sight. But when He shall come solemnly to take His
earthly place in glory
that will not pass away like lightning. He shall sit
upon the throne of His glory
and all nations shall be gathered before Him on
His throne of judgment
and they shall be judged according to their treatment of
the messengers of the kingdom
who had gone out to preach it unto them. These
messengers are the brethren (v. 40); those who had received them are the sheep;
those who had neglected their message are the goats. The account then which
begins chapter 25:31
of the separation of sheep and goats and of its result
pictures the nations who are judged on earth according to their treatment of
these messengers. It is the judgment of the living
so far at least as regards
the nations-a judgment as final as that of the dead. It is not Christ's
judgment in battle as in Revelation 19. It is a session of His supreme tribunal
in His right of government over the earth
as in Revelation 20:4 I speak of the
principle or rather of the character of the judgment. I do not doubt that these
brethren are Jews
such as the disciples were
that is to say
those who will
be in a similar position as to their testimony. The Gentiles
who had received
this message
should be accepted
as though they had treated Christ in the same
manner. His Father had prepared for them the enjoyment of the kingdom; and they
should enter into it
being still on earth
for Christ was come down in the
power of eternal life. [3]
I have
for the moment
passed over all between chapter
24:31 and chapter 25:31
because the end of this last chapter completes all
that concerns the government and the judgment of the earth. But there is a
class of persons whose history is given us in its great moral features
intermediately between these two verses I have just mentioned.
These are the disciples of Christ
outside the testimony
borne in the midst of Israel
to whom He has committed His service
and a
position in connection with Himself
during His absence. This position and this
service are in connection with Christ Himself
and not in connection with
Israel
wherever it may be that this service is accomplished.
There are however
before we come to these
some verses
of which I have not yet spoken
which apply more particularly to the state of
things in Israel
as warning to the disciples who are there
and describe the
discriminating judgment which takes place among the Jews in the last days. I
speak of them here
because all this part of the discourse-namely
from chapter
24:31 to chapter 25:31-is an exhortation
an address from the Lord
on the
subject of their duties during His absence. I refer to chapter 24:32-44. They
speak of the continual expectation which their ignorance of the moment when the
Son of man would come imposed on the disciples
and in which the disciples were
intentionally left (and the judgment is the earthly one); while from verse 45
the Lord addresses Himself more directly
and at the same time in a more
general manner
to their conduct during His absence
not in connection with
Israel
but with His own-His household. He had committed to them the task of
supplying them with suitable food in due season. This is the responsibility of
ministry in the assembly.
It is important to remark that in the first parable the
state of the assembly is looked at as a whole; the parable of the virgins and
that of the talents give individual responsibility. Hence the servant who is
unfaithful is cut off and has his portion with hypocrites. The state of the
responsible assembly depended on their waiting for Christ
or their heart
saying He delays His coming. It would be on His return that judgment should be
pronounced on their faithfulness during the interval Faithfulness should be approved
in that day. On the other hand
practical forgetfulness of His coming would
lead to licence and tyranny. It is not an intellectual system that is meant
here: "the evil servant says in his heart
My lord delayeth his
coming"; his will was concerned in it. The result was that the fleshly
will manifested itself. It was no longer devoted service to His household
with
a heart set upon the Master's approval at His return; but worldliness in
conduct
and the assumption of arbitrary authority
to which the service
appointed him gave occasion. He eats and drinks with the drunken
he unites
himself to the world and partakes in its ways; he smites his fellow-servants at
his will. Such is the effect of putting off during His absence
deliberately in
heart
the Lord's return and holding the assembly to be settled down here;
instead of faithful service
worldly-mindedness and tyranny. Is it not too true
a picture?
What is it that has happened to those who had the place
of service in the house of God? The consequences on either hand are these: the
faithful servant
who from love and devotion to his Master applied himself to
the welfare of His household
should be made ruler on his Master's return over
all His goods; those who have been faithful in the service of the house shall
be set over all things by the Lord
when He takes His place of power and acts
as King. All things are given into the hands of Jesus by the Father. Those who
in humility have been faithful to His service during His absence shall be made
rulers over all that is committed to Him
that is
over all things-they are but
the "goods" of Jesus. On the other hand
he who during the Lord's
absence had set himself up as master
and followed after the spirit of the
flesh and of the world to which he had united himself
should not merely have
the world's portion: his Master should come quite unexpectedly
and he should
receive the punishment of hypocrites. What a lesson for those who take to
themselves a place of service in the assembly! Observe here
that it is not
said he is drunken himself
but that he eats and drinks with those that are so.
He allies himself with the world and follows its customs. This moreover is the
general aspect which the kingdom will assume in that day
although the heart of
the evil servant was wicked. The Bridegroom would indeed tarry; and the
consequences that might be expected from the heart of man will not fail to be
realised. But the effect
we then find
is to make manifest those who had [4] really the grace of Christ and those who had
not.
[1] In
fact
this position of Israel
and the testimony connected with it
were
interrupted by the destruction of Jerusalem; and this is the reason why that
event presents itself to the mind in connection with this prophecy
of which it
is certainly not the fulfilment. The Lord is not yet come
neither the great
tribulation; but the state of things to which the Lord alludes
to the end of
verse 14
was violently and judicially interrupted
by the destruction of
Jerusalem
so that in this point of view there is a connection.
[2] The
gospel of the kingdom was confined to Israel in chapter 10 and here this
though no subject of the teaching
is the subject supposed up to verse 14
but
there is no formal distinction made: the mission in chapter 28 is to the
Gentiles; but then there is nothing of the kingdom but rather the contrary
though Christ be only risen
but all power given to Him in heaven and earth.
[3]
There is no possible ground for applying this parable to what is called the
general judgment
an expression indeed wholly unscriptural. First
there are
three parties
not merely two-goats
sheep
and brethren; then
it is the
judgment of the Gentiles only; and
further
the ground of judgment is wholly
inapplicable to the great mass even of these last. The ground of judgment is
the way these brethren have been received. Now none have been sent at all to
the vast majority of the Gentiles in long ages. The time of this ignorance God
winked at
and another ground of judgment as to them is given in the beginning
of Romans. Christians and Jews have been already treated of in chapter 24 and
the previous part of chapter 25. It is just those whom the Lord finds on earth
when He comes
and who will be judged according to their treatment of the
messengers He has sent.
[4] How
solemn the testimony given here to the effect of the assembly's losing the
present expectation of the Lord's return! What causes the professing church to
run into hierarchical oppression and worldliness
so as to be cut off in the
end as hypocrites
is saying in the heart
My lord delayeth his coming-giving
up the present expectation. That has been the source of the ruin. The true
christian position was lost as soon as they began to put off the Lord's coming;
and they are treated
note
though in this state
as the responsible servant.
── John Darby《Synopsis of Matthew》
Matthew 24
Chapter Contents
Christ foretells the destruction of the temple. (1-3) The
troubles before the destruction of Jerusalem. (4-28) Christ foretells other
signs and miseries
to the end of the world. (29-41) Exhortations to
watchfulness. (42-51)
Commentary on Matthew 24:1-3
(Read Matthew 24:1-3)
Christ foretells the utter ruin and destruction coming
upon the temple. A believing foresight of the defacing of all worldly glory
will help to keep us from admiring it
and overvaluing it. The most beautiful
body soon will be food for worms
and the most magnificent building a ruinous
heap. See ye not all these things? It will do us good so to see them as to see
through them
and see to the end of them. Our Lord having gone with his
disciples to the Mount of Olives
he set before them the order of the times
concerning the Jews
till the destruction of Jerusalem; and as to men in
general till the end of the world.
Commentary on Matthew 24:4-28
(Read Matthew 24:4-28)
The disciples had asked concerning the times
When these
things should be? Christ gave them no answer to that; but they had also asked
What shall be the sign? This question he answers fully. The prophecy first
respects events near at hand
the destruction of Jerusalem
the end of the
Jewish church and state
the calling of the Gentiles
and the setting up of
Christ's kingdom in the world; but it also looks to the general judgment; and
toward the close
points more particularly to the latter. What Christ here said
to his disciples
tended more to promote caution than to satisfy their
curiosity; more to prepare them for the events that should happen
than to give
a distinct idea of the events. This is that good understanding of the times
which all should covet
thence to infer what Israel ought to do. Our Saviour
cautions his disciples to stand on their guard against false teachers. And he
foretells wars and great commotions among nations. From the time that the Jews
rejected Christ
and he left their house desolate
the sword never departed
from them. See what comes of refusing the gospel. Those who will not hear the messengers
of peace
shall be made to hear the messengers of war. But where the heart is
fixed
trusting in God
it is kept in peace
and is not afraid. It is against
the mind of Christ
that his people should have troubled hearts
even in
troublous times. When we looked forward to the eternity of misery that is
before the obstinate refusers of Christ and his gospel
we may truly say
The
greatest earthly judgments are but the beginning of sorrows. It is comforting
that some shall endure even to the end. Our Lord foretells the preaching of the
gospel in all the world. The end of the world shall not be till the gospel has
done its work. Christ foretells the ruin coming upon the people of the Jews;
and what he said here
would be of use to his disciples
for their conduct and
for their comfort. If God opens a door of escape
we ought to make our escape
otherwise we do not trust God
but tempt him. It becomes Christ's disciples
in
times of public trouble
to be much in prayer: that is never out of season
but
in a special manner seasonable when we are distressed on every side. Though we
must take what God sends
yet we may pray against sufferings; and it is very
trying to a good man
to be taken by any work of necessity from the solemn
service and worship of God on the sabbath day. But here is one word of comfort
that for the elect's sake these days shall be made shorter than their enemies
designed
who would have cut all off
if God
who used these foes to serve his
own purpose
had not set bounds to their wrath. Christ foretells the rapid
spreading of the gospel in the world. It is plainly seen as the lightning.
Christ preached his gospel openly. The Romans were like an eagle
and the
ensign of their armies was an eagle. When a people
by their sin
make themselves
as loathsome carcasses
nothing can be expected but that God should send
enemies to destroy them. It is very applicable to the day of judgment
the
coming of our Lord Jesus Christ in that day
2 Thessalonians 2:1. Let us give diligence to
make our calling and election sure; then may we know that no enemy or deceiver
shall ever prevail against us.
Commentary on Matthew 24:29-41
(Read Matthew 24:29-41)
Christ foretells his second coming. It is usual for
prophets to speak of things as near and just at hand
to express the greatness
and certainty of them. Concerning Christ's second coming
it is foretold that
there shall be a great change
in order to the making all things new. Then they
shall see the Son of man coming in the clouds. At his first coming
he was set
for a sign that should be spoken against
but at his second coming
a sign that
should be admired. Sooner or later
all sinners will be mourners; but repenting
sinners look to Christ
and mourn after a godly sort; and those who sow in
those tears shall shortly reap in joy. Impenitent sinners shall see Him whom
they have pierced
and
though they laugh now
shall mourn and weep in endless
horror and despair. The elect of God are scattered abroad; there are some in
all places
and all nations; but when that great gathering day comes
there
shall not one of them be missing. Distance of place shall keep none out of
heaven. Our Lord declares that the Jews should never cease to be a distinct
people
until all things he had been predicting were fulfilled. His prophecy
reaches to the day of final judgment; therefore he here
ver. 34
foretells
that Judah shall never cease to exist as a distinct people
so long as this
world shall endure. Men of the world scheme and plan for generation upon
generation here
but they plan not with reference to the overwhelming
approaching
and most certain event of Christ's second coming
which shall do
away every human scheme
and set aside for ever all that God forbids. That will
be as surprising a day
as the deluge to the old world. Apply this
first
to
temporal judgments
particularly that which was then hastening upon the nation
and people of the Jews. Secondly
to the eternal judgment. Christ here shows
the state of the old world when the deluge came. They were secure and careless;
they knew not
until the flood came; and they believed not. Did we know aright
that all earthly things must shortly pass away
we should not set our eyes and
hearts so much upon them as we do. The evil day is not the further off for
men's putting it far from them. What words can more strongly describe the
suddenness of our Saviour's coming! Men will be at their respective businesses
and suddenly the Lord of glory will appear. Women will be in their house
employments
but in that moment every other work will be laid aside
and every
heart will turn inward and say
It is the Lord! Am I prepared to meet him? Can
I stand before him? And what
in fact
is the day of judgment to the whole
world
but the day of death to every one?
Commentary on Matthew 24:42-51
(Read Matthew 24:42-51)
To watch for Christ's coming
is to maintain that temper
of mind which we would be willing that our Lord should find us in. We know we
have but a little time to live
we cannot know that we have a long time to
live; much less do we know the time fixed for the judgment. Our Lord's coming
will be happy to those that shall be found ready
but very dreadful to those
that are not. If a man
professing to be the servant of Christ
be an
unbeliever
covetous
ambitious
or a lover of pleasure
he will be cut off.
Those who choose the world for their portion in this life
will have hell for
their portion in the other life. May our Lord
when he cometh
pronounce us
blessed
and present us to the Father
washed in his blood
purified by his
Spirit
and fit to be partakers of the inheritance of the saints in light.
── Matthew Henry《Concise Commentary on Matthew》
Matthew 24
Verse 2
[2] And
Jesus said unto them
See ye not all these things? verily I say unto you
There
shall not be left here one stone upon another
that shall not be thrown down.
There shall not he left one stone upon
another — This was most punctually fulfilled; for
after the temple was burnt
Titus
the Roman general
ordered the very
foundations of it to be dug up; after which the ground on which it stood was
ploughed up by Turnus Rufus. 3.
As he sat on the mount of Olives — Whence they had a full view of the temple. When shall these things be?
And what shall be the sign of thy coming
and of the end of the world? - The
disciples inquire confusedly
1. Concerning the time of the destruction of the
temple; 2. Concerning the signs of Christ's coming
and of the end of the
world
as if they imagined these two were the same thing. Our Lord answers
distinctly concerning
1. The destruction of the temple and city
with the
signs preceding
verse 4
etc.
15
etc. Matthew 24:4
15. 2. His own coming
and the end
of the world
with the signs thereof
verse 29-31. Matthew 24:29-31. 3. The time of the destruction
of the temple
verse 32
etc. Matthew 24:32. 4. The time of the end of the
world
verse 36. Matthew 24:36.
Verse 4
[4] And Jesus answered and said unto them
Take heed that no man deceive you.
Take heed that no man deceive you — The caution is more particularly designed for the succeeding Christians
whom the apostles then represented. The first sign of my coming is
the rise of
false prophets. But it is highly probable
many of these things refer to more
important events
which are yet to come.
Verse 5
[5] For
many shall come in my name
saying
I am Christ; and shall deceive many.
Many shall come in my name — First
false Christs
next
false prophets
Matthew 24:11. At length
both together
Matthew 24:24. And indeed never did so many
impostors appear in the world as a few years before the destruction of
Jerusalem; undoubtedly because that was the time wherein the Jews in general
expected the Messiah.
Verse 6
[6] And
ye shall hear of wars and rumours of wars: see that ye be not troubled: for all
these things must come to pass
but the end is not yet.
Wars —
Near: Rumours of wars - At a distance.
All these things must come to pass — As a foundation for lasting tranquillity.
But the end —
Concerning which ye inquire
is not yet - So far from it
that this is but the
beginning sorrows.
Verse 9
[9] Then shall they deliver you up to be afflicted
and shall kill you: and ye
shall be hated of all nations for my name's sake.
Then shall they deliver you up to affliction — As if ye were the cause of all these evils.
And ye shall he hated of all nations — Even of those who tolerate all other sects and parties; but in no nation
will the children of the devil tolerate the children of God. Matthew 10:17.
Verse 10
[10] And
then shall many be offended
and shall betray one another
and shall hate one
another.
Then shall many he offended — So as utterly to make shipwreck of faith and a pure conscience. But hold
ye fast faith
Matthew 24:11. in spite of false prophets: love
even when iniquity and offences abound
Matthew 24:12. And hope
unto the end
Matthew 24:13. He that does so
shall be
snatched out of the burning.
The love of many will wax cold — The generality of those who love God will (like the Church at Ephesus
Revelation 2:4
) leave their first love.
Verse 13
[13] But
he that shall endure unto the end
the same shall be saved.
Matthew 10:22; Mark 13:13; Luke 21:17.
Verse 14
[14] 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.
This Gospel shall he preached in all the
world — Not universally: this is not done yet: but
in general through the several parts of the world
and not only in Judea And
this was done by St. Paul and the other apostles
before Jerusalem was
destroyed.
And then shall the end come — Of the city and temple. Josephus's History of the Jewish War is the best
commentary on this chapter. it is a wonderful instance of God's providence
that he
an eye witness
and one who lived and died a Jew
should
especially
in so extraordinary a manner
be preserved
to transmit to us a collection of
important facts
which so exactly illustrate this glorious prophecy
in almost
every circumstance. Mark 13:10.
Verse 15
[15] When
ye therefore shall see the abomination of desolation
spoken of by Daniel the
prophet
stand in the holy place
(whoso readeth
let him understand:)
When ye see the abomination of desolation — Daniel's term is
The abomination that maketh desolate
Daniel 11:31; that is
the standards of the
desolating legions
on which they bear the abominable images of their idols:
Standing in the holy place - Not only the temple and the mountain on which it
stood
but the whole city of Jerusalem
and several furlongs of land round
about it
were accounted holy; particularly the mount on which our Lord now
sat
and on which the Romans afterward planted their ensigns.
He that readeth let him understand — Whoever reads that prophecy of Daniel
let him deeply consider it. Mark 13:14; Luke 21:20; Daniel 9:27.
Verse 16
[16] Then
let them which be in Judaea flee into the mountains:
Then let them who are in Judea flee to the
mountains — So the Christians did
and were preserved.
It is remarkable that after the Romans under Cestus Gallus made their first
advances toward Jerusalem
they suddenly withdrew again
in a most unexpected
and indeed impolitic manner. This the Christians took as a signal to retire
which they did
some to Pella
and others to Mount Libanus.
Verse 17
[17] Let
him which is on the housetop not come down to take any thing out of his house:
Let not him that is on the house top come
down to take any thing out of his house — It
may be remembered that their stairs used to be on the outside of their houses.
Verse 19
[19] And
woe unto them that are with child
and to them that give suck in those days!
Wo to them that are with child
and to them
that give suck — Because they cannot so readily make their
escape.
Verse 20
[20] But
pray ye that your flight be not in the winter
neither on the sabbath day:
Pray ye that your flight be not in the winter — They did so; and their flight was in the spring.
Neither on the Sabbath — Being on many accounts inconvenient; beside that many would have
scrupled to travel far on that day. For the Jews thought it unlawful to walk
above two thousand paces (two miles) on the Sabbath day.
Verse 21
[21] For
then shall be great tribulation
such as was not since the beginning of the
world to this time
no
nor ever shall be.
Then shall be great tribulation — Have not many things spoken in the chapter
as well as in Mark 13:14 etc.
Luke 21:21 etc. a farther and much more
extensive meaning than has been yet fulfilled?
Verse 22
[22] And
except those days should be shortened
there should no flesh be saved: but for
the elect's sake those days shall be shortened.
And unless those days were shortened — By the taking of Jerusalem sooner than could be expected: No flesh would
be saved - The whole nation would be destroyed.
But for the elect's sake — That is
for the sake of the Christians.
Verse 23
[23] Then
if any man shall say unto you
Lo
here is Christ
or there; believe it not.
Verse 24
[24] For
there shall arise false Christs
and false prophets
and shall shew great signs
and wonders; insomuch that
if it were possible
they shall deceive the very
elect.
They would deceive
if possible
the very
elect — But it is not possible that God should
suffer the body of Christians to be thus deceived.
Verse 27
[27] For
as the lightning cometh out of the east
and shineth even unto the west; so
shall also the coming of the Son of man be.
For as the lightning goeth forth — For the next coming of Christ will he as quick as lightning; so that
there will not be time for any such previous warning.
Verse 28
[28] For
wheresoever the carcase is
there will the eagles be gathered together.
For wheresoever the carcass is
there will
the eagles he gathered together — Our Lord gives this
as a farther reason
why they should not hearken to any pretended deliverer. As
if he had said
Expect not any deliverer of the Jewish nation; for it is
devoted to destruction. It is already before God a dead carcass
which the
Roman eagles will soon devour. Luke 17:37.
Verse 29
[29]
Immediately after the tribulation of those days shall the sun be darkened
and
the moon shall not give her light
and the stars shall fall from heaven
and
the powers of the heavens shall be shaken:
Immediately after the tribulation of those
days — Here our Lord begins to speak of his last
coming. But he speaks not so much in the language of man as of God
with whom a
thousand years are as one day
one moment. Many of the primitive Christians not
observing this
thought he would come immediately
in the common sense of the
word: a mistake which St. Paul labours to remove
in his Second Epistle to the
Thessalonians.
The powers of the heavens — Probably the influences of the heavenly bodies. Mark 13:24; Luke 21:25.
Verse 30
[30] And
then shall appear the sign of the Son of man in heaven: and then shall all the
tribes of the earth mourn
and they shall see the Son of man coming in the
clouds of heaven with power and great glory.
Then shall appear the sign of the Son of man
in heaven — It seems a little before he himself
descends. The sun
moon
and stars being extinguished
(probably not those of
our system only
) the sign of the Son of man (perhaps the cross) will appear in
the glory of the Lord.
Verse 31
[31] And
he shall send his angels with a great sound of a trumpet
and they shall gather
together his elect from the four winds
from one end of heaven to the other.
They shall gather together his elect — That is
all that have endured to the end in the faith which worketh by
love.
Verse 32
[32] Now
learn a parable of the fig tree; When his branch is yet tender
and putteth
forth leaves
ye know that summer is nigh:
Learn a parable —
Our Lord having spoke of the signs preceding the two grand events
concerning
which the apostles had inquired
begins here to speak of the time of them. And
to the question proposed
Matthew 24:3
concerning the time of the destruction
of Jerusalem
he answers Matthew 24:34. Concerning the time of the end of
the world
he answers Matthew 24:36. Mark 13:28; Luke 21:29.
Verse 34
[34]
Verily I say unto you
This generation shall not pass
till all these things be
fulfilled.
This generation of men now living shall not
pass till all these things be done - The expression implies
that great part of
that generation would be passed away
but not the whole. Just so it was. For
the city and temple were destroyed thirty-nine or forty years after.
Verse 36
[36] But
of that day and hour knoweth no man
no
not the angels of heaven
but my
Father only.
But of that day —
The day of judgment; Knoweth no man - Not while our Lord was on earth. Yet it
might be afterward revealed to St. John consistently with this.
Verse 37
[37] But
as the days of Noe were
so shall also the coming of the Son of man be.
Verse 40
[40] Then
shall two be in the field; the one shall be taken
and the other left.
One is taken —
Into God's immediate protection: and one is left - To share the common
calamities. Our Lord speaks as having the whole transaction present before his
eyes.
Verse 41
[41] Two
women shall be grinding at the mill; the one shall be taken
and the other
left.
Two women shall be grinding — Which was then a common employment of women.
Verse 42
[42]
Watch therefore: for ye know not what hour your Lord doth come.
Ye know not what hour your Lord cometh — Either to require your soul of you
or to avenge himself of this nation.
Mark 13:33; Luke 12:35; 21:34.
Verse 45
[45] Who
then is a faithful and wise servant
whom his lord hath made ruler over his
household
to give them meat in due season?
Who then is the faithful and wise servant — Which of you aspires after this character? Wise - Every moment retaining
the clearest conviction
that all he now has is only intrusted to him as a
steward: Faithful - Thinking
speaking
and acting continually
in a manner
suitable to that conviction.
Verse 48
[48] But
and if that evil servant shall say in his heart
My lord delayeth his coming;
But if that evil servant — Now evil
having put away faith and a good conscience.
Verse 51
[51] And
shall cut him asunder
and appoint him his portion with the hypocrites: there
shall be weeping and gnashing of teeth.
And allot him his portion with the hypocrites — The worst of sinners
as upright and sincere as he was once. If
ministers are the persons here primarily intended
there is a peculiar
propriety in the expression. For no hypocrisy can be baser
than to call
ourselves ministers of Christ
while we are the slaves of avarice
ambition
or
sensuality. Wherever such are found
may God reform them by his grace
or
disarm them of that power and influence
which they continually abuse to his dishonour
and to their own aggravated damnation!
── John Wesley《Explanatory Notes on
Matthew》
Chapter 24.
Prophesy of Distress
One Taken
The Other Left
I. Foretell the Ruin of the Temple
II. Signs of the End of the Age
III. Be Alert and Get Ready to Be Taken
── Chih-Hsin Chang《An Outline of The New Testament》
The Olivet Discourse - I (24:1-28)
INTRODUCTION
1. A challenging passage in the Bible is Jesus' discourse on the Mount of Olives... a. Given shortly after He left the temple with His disciples b. Recorded in Mt 24:1-51; Mk 13:1-37; Lk 21:5-36 c. Commonly referred to as "The Olivet Discourse" -- Our focus will be primarily on Matthew's account - Mt 24:1-51 2. It's difficulty is apparent as one considers the diversity of interpretations offered... a. Some maintain that it is entirely about events preceding the Lord's second coming b. Others say that it is entirely about events related to the destruction of Jerusalem 70 A .D. c. Yet many believe it contains reference to both of these events 3. Even those who say it refers to both events differ as to when a particular event is being described in Matthew's account... a. Some say that verses 4-28 refer to the destruction of Jerusalem and verse 29 begins the discussion about the Lord's second coming (cf. J. W. McGarvey
The Four-Fold Gospel) b. Others contend that verse 35 begins talking about the second coming c. Others say Jesus switches back and forth throughout the discourse 4. I have trouble with Mt 24 describing both events in the light of Lk 17... a. Where Jesus is talking about "one of the days of the Son of Man" - Lk 17:22-37 1) Note: He alludes to the fact there is more than one "day of the Son of Man" 2) I.e.
the Lord will come in judgment in ways prior to His final coming at the Last Day b. In the discourse of Lk 17
Jesus uses language similar to Mt 24
but in ways that do not allow for a simple division of Mt 24
either at verse 29 or 35; notice... 1) Lk 17:26-29 is parallel to Mt 24:37-39 (found after verses 29
35) 2) Yet Lk 17:31 is parallel to Mt 24:17-18 (found before verses 29
35) 3) And then Lk 17:34-36 is parallel to Mt 24:40-41 (found after verses 29
35) -- If Jesus is describing just one event in Lk 17 (which I believe He is)
then He is likely describing just one event in Mt 24 [At this time
I view "The Olivet Discourse" in Mt 24 as depicting thedestruction of Jerusalem 70 A .D.
though it certainlyforeshadows His second coming. To see why
let's start with...] I. THE SETTING OF THE OLIVET DISCOURSE
A. THE WORDS OF JESUS IN THE TEMPLE 1. His parables depicting Israel consequence a. The parable of the two sons - Mt 21:28-32 (cf. v.31-32) b. The parable of the wicked vine dressers - Mt 21:33-46 (cf. v.42-45) c. The parable of the wedding feast - Mt 22:1-14 (cf. v.7-9) 2. His condemnation of the scribes and Pharisees a. Who would fill up the measure of their fathers' guilt - Mt23:29-32
b. Who kill
crucify
scourge
and persecute the prophets
wise men
and scribes He would send to them - Mt 23:33-34 c. Upon whom the blood of all the righteous would come
upon that very generation - Mt 23:35-36 3. His lamentation over Jerusalem a. The city who kills the prophets and stones those sent to her - Mt 23:37a b. The city unwilling to accept the love shown her - Mt 23:37b c. Whose house would be left desolate - Mt 23:38-39 B. THE PROPHECY OF JESUS ABOUT THE TEMPLE 1. After his disciples were showing Him the buildings of temple - Mt 24:1 2. Declaring that not one stone would be left upon another - Mt 24:2
C. THE QUESTIONS OF THE DISCIPLES... 1. In Mark's gospel
two questions are asked - Mk 13:4 a. "When will these things be?" b. "What will be the sign when all these things will befulfilled?"
2. In Luke's gospel
the two questions are similar - Lk 21:7 a. "When will these things be?" b. "What sign will there be when these things are about totake place?"
3. In Matthew's gospel
the second question is worded differently - Mt 24:3 a. "When will these things be?" b. "What will be the sign of Your coming
and of the end ofthe age?"
4. Observations regarding these questions: a. Matthew wrote his gospel for a Jewish audience 1) He likely recorded the questions as asked by the disciples
who presumed the destruction of temple would mean His coming and the end of the age 2) Jewish readers of the gospel would likely have the same conception b. Mark and Luke wrote their gospels to Gentiles 1) To avoid possible misunderstanding by non-Jewish readers
they worded the disciples' questions to reflect what the discourse is actually about 2) I.e.
the destruction of the temple and the sign when its destruction would be imminent [When the setting leading up to "The Olivet Discourse" is carefullyconsidered
the subject of Jesus' words become clear. The destructionof the temple is the matter under consideration
not the second comingof Christ. Now let's proceed to examine more closely...] II. THE OLIVET DISCOURSE
A. WHAT WILL "NOT" BE THE SIGN... 1. Be careful that none deceive you
claiming to be the Christ - Mt 24:4-5 2. Don't be troubled by wars
earthquakes
famines
pestilence - Mt 24:6-8 a. Such things will come
but the end (destruction of the temple) is not yet b. They are only the beginning of sorrows (not the sign of the end) 3. Anticipate persecution and hard times - Mt 24:9-13 a. You will be killed and hated for His name's sake b. Many will be offended
betray one another
and hate one another c. False prophets will deceive many d. The love of many will grow cold because of lawlessness e. But he who endures to "the end" will be saved -- "the end" refers here: 1) Not to the second coming (implying one must live until Christ comes again) 2) Nor to the destruction of Jerusalem has survived that event
one's salvation is secured) 3) But to the end of one's life - cf. Re 2:10 4. The gospel of the kingdom will be preached in all the world - Mt 24:14 a. As a witness to all the nations b. Then the end (the destruction of the temple) will come 1) This would end the Jewish sacrifices
and other remnants of OT worship 2) That which was nailed to the cross
abolished by Jesus' death
would pass away - cf. Co 2:14-17; Ep 2:14-16; He8:13
-- Was the gospel preached to all nations prior to the destruction of the temple? Note what Paul wrote prior to 70 A .D. - Ro 10:16-18; Co 1:23 B. WHAT WILL BE THE SIGN... 1. The "abomination of desolation" - Mt 24:15; Mk 13:14 a. Standing in the holy place (the holy city Jerusalem b. As foretold by Daniel - cf. Dan 9:26-27 2. When you see Jerusalem a. Luke therefore explains the "abomination of desolation" b. In 70 A .D.
Roman armies surrounded and besieged Jerusalem prior to destroying it and the temple -- Thus Jesus answers the disciples' question: "What sign willthere be when these things are about to take place?"
C. WHAT TO DO WHEN YOU SEE THE SIGN... 1. Those in Judea are to flee to the mountains - Mt 24:16-22 a. Don't delay by going to your homes and getting your clothes b. It will be a difficult time for pregnant and nursing mothers c. Pray that your flight be not in winter (when travel is difficult) or on the Sabbath (when city gates are closed to travel) d. For there will be "great tribulation"
though shortened for the elect's sake 1) Luke specifies the nature of this tribulation - Lk 21:23b-24
2) A Jewish general taking captive by the Romans just prior to the destruction of Jerusalem summary: a) All the calamities which had befallen any nation from the beginning of the world were but small in comparison with those of the Jews b) In the siege of Jerusalem perished (it was during the time of the Passover
when more than 3
000
000 Jews were assembled) c) In surrounding provinces 250
000 were slain d) 97
000 were taken captive
some killed by beasts in Roman theaters
some sent to work in Egypt sold as slaves -- Flavius Josephus
Jewish Wars (as quoted in Barnes Commentary on Matthew) 3) The "elect" were Christians
spared by a shortened siege a) The Jews in the city engaged the Romans in battle b) Titus
the Roman general
being called to return to Rome (Barnes Commentary) 2. Don't be misled by false christs and false prophets - Mt 24:23-28
a. Even those who show great signs and wonders to deceive b. For the coming (judgment) of the Son of Man will be like lightning across the sky 1) Do not expect to find Him in the desert or in inner rooms 2) When He comes in judgment
it will be swift - cf. Lk 17:22-24
c. Where the carcass is
there the eagles will be gathered 1) Alluding to Jerusalem 2) This is the "sign" to warn them it is time to flee Jerusalem and Judea ! CONCLUSION (Part One)
1. So far
all this depicts a local
escapable judgment... a. Where Jesus warned those in Judea of what is to come b. Where they are given a sign to let them know when to flee -- Indeed
many believe that up to verse 29 (or 35)
Jesus is foretelling the destruction of Jerusalem did occur in 70 A . D. 2. It certainly does not fit a worldwide
inescapable judgment... a. As will characterize the second coming of Christ b. As Paul and Peter taught Christians throughout the Mediterranean world - cf. 1 Th 5:2-3; 2 Th 1:7-10; 2 Pe 3:10-12 3. Our next study will continue "The Olivet Discourse"
starting with verse 29... a. Which certainly sounds like the second coming of Christ b. But is it? Or was Jesus still describing events pertaining to the destruction of Jerusalem Eusebius (ca. 300 A .D.) in his "Ecclesiastical History" wrote thatChristians heeded the warnings of Jesus in Matthew 24
and fled