MATTHEW CHAPTER 24
INTRO: Jesus foretells the destruction of the temple, as he takes
his final leave of it, and teaches what were the signs of his
coming. These predictions are also recorded in Mark 13:1-37;
Luke 21:6-38.
Verse 1. And Jesus went out. He was going over to the Mount of Olives,
Matthew 24:3.
The buildings of the temple. The temple itself, with the
surrounding courts, porches, and other edifices. See Barnes " :".
Mark says, that they particularly pointed out the stones
of the temple, as well as the buildings. "In that temple," says
Josephus, the Jewish historian, "were several stones which were
forty-five cubits in length, five in height, and sixth in breadth;"
that is, more than seventy feet long, ten wide, and eight high.
These stones, of such enormous size, were principally used in building
the high wall on the east side, from the base to the top of the
mountain. They were also, it is said, beautifully painted with
variegated colours.
{a} "And Jesus" Mark 13:1; Luke 21:5
Verse 2. There shall not be left here one stone upon another. At the
time this was spoken, no event was more improbable than this. The
temple was vast, rich, splendid. It was the pride of the nation, and
the nation was at peace. Yet in the short space of forty years all
this was exactly accomplished. Jerusalem was taken by the Roman
armies, under the command of Titus, x. D. 70. The account of the
siege and destruction of the city is left us by Josephus, an historian
of undoubted veracity and singular fidelity. He was a Jewish
priest. In the wars of which he gives an account, he fell into the
hands of the Romans, and remained with them during the siege and
destruction of the city. Being a Jew, he would of course say nothing
designed to confirm the prophecies of Jesus Christ. Yet his
whole history appears-almost like a running commentary on these
predictions respecting the destruction of the temple. The following
particulars are given on his authority:
After the city was taken, Josephus says that Titus "gave orders
that they should now demolish the whole city and temple, except
three towers, which he reserved standing. But for the rest of the wall,
it was laid so completely even with the ground by those who
dug it up from the foundation, that there was nothing left to make
those believe who came hither that it had ever been inhabited."
Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an
officer in the army of Titus, with a ploughshare tore up the foundations
of the temple," that the prophecy might be fulfilled, "Zion shall be
ploughed as a field," Micah 3:12. This was all done by
the direction of Divine Providence. Titus was desirous of preserving the
temple; and frequently sent Josephus to the Jews to induce
them to surrender and save the temple and city. But the prediction
of the Saviour had gone forth; and, notwithstanding the wish of the
Roman general, the temple was to be destroyed. The Jews themselves first
set fire to the porticoes of the temple. One of the Roman soldiers,
without any command, threw a burning firebrand into the golden window,
and soon the temple was in flames. Titus gave orders to extinguish the
fire; but, amidst the tumult, none of his orders were obeyed. The
soldiers pressed to the temple, and neither fear, nor entreaties,
nor stripes, could restrain them. Their hatred of the Jews urged them on
to the work of destruction; and thus, says Josephus, the temple was
burnt against the will of Caesar.--Jewish Wars, book vi., chap. iv.
5, 6, 7.
{b} "there shall not" 1 Kings 9:7; Jeremiah 26:18; Luke 19:44
Verse 3. He sat upon the mount of Olives. See Barnes "Matthew 21:1".
From that mount there was a magnificent view of the whole city.
The disciples came unto him privately. Not all of them, but Peter,
James, John, and Andrew, Mark 13:3. The prediction that the temple
would be destroyed, Matthew 24:2 had been made in the presence of all
the apostles. A part now came privately to know more particularly
when this would be.
When shall these things be! There are three questions here:
1st. When those things should take place.
2nd. What should be the signs of his coming.
3rd. What should be the signs that the end of the world was near. To
these questions he replies in this and the following chapters. This he
does, not by noticing them distinctly, but by intermingling the
descriptions of the destruction of Jerusalem, and of the end of the
world; so that it is sometimes difficult to tell to what particular
subject his remarks apply. The principle on which this combined
description of two events was spoken appears to be, that they could
be described in the same words, and, therefore, the accounts are
intermingled. A similar use of language is found in some parts of Isaiah,
where the same language will describe the return from the Babylonish
captivity, and deliverance by the Messiah, and therefore was used by the
prophet. See Barnes "Isaiah 1:1", paragraph 7.
Sign of thy coming. Evidence that thou art coming. By what token
shall we know that thou art coming?
{c} "end of the world" 1 Thessalonians 5:1
Verses 4,5. Take heed, etc. He first gives them a caution to beware
of deception. They were to be constantly on their guard, as many
would arise to deceive the people.
Many shall come in my name. Not in the name or by the authority of
Jesus, but in the name of the Messiah, or claiming to be the Messiah.
I am Christ. I am the Messiah. See Barnes "Matthew 1:1". The Messiah
was expected at that time, Matthew 2:1,2. Many would lay claims to being
the Messiah, and, as he was universally expected, many would easily be
led to believe in them. There is abundant evidence that this was fully
accomplished. Josephus informs us that there were many, who pretended to
Divine inspiration, deceived the people, leading out numbers of them into
the desert. "The land," says he, "was overrun with magicians, seducers,
and impostors, who drew the people after them in multitudes into
solitudes and deserts, to see the signs and miracles which they promised
to show by the power of God."
Among these are mentioned particularly Dositheus, the Samaritan,
who affirmed that he was Christ; Simon Magus, who said he appeared among
the Jews as the Son of God; and Theudas, who persuaded many to go with
him to the river Jordan, to see the waters divided. The names of
twenty-four false Messiahs are recorded as having appeared between
the time of the emperor Adrian and the year 1682.
{d} "take heed" Colossians 2:8; 2 Thessalonians 2:3
Verse 5. No Barnes text on this verse.
See Barnes "Matthew 24:2"
{e} "in my name" Jeremiah 14:14.
Verse 6. And ye shall hear of wars, etc. It is recorded in the
history of Rome, that the most violent agitations prevailed in the
Roman empire previous to the destruction of Jerusalem. Four emperors,
Nero, Galba, Otho, and Vitellius, suffered violent deaths, in the
short space of eighteen months. In consequence of these changes
in the government, there were commotions throughout the empire,
Parties were formed; and bloody and violent wars were the consequence of
attachment to the particular emperors. This is the more
remarkable, as at the time that the prophecy was made the empire
was in a state of peace.
Rumours of wars. Wars declared, or threatened, but not carried into
execution. Josephus says, that Bardanes, and after him Volageses,
declared war against the Jews, but it was not carried into execution,
Ant. 20,34. He also says that Vitellius, governor of Syria, declared war
against Aretas, king of Arabia, and wished to lead his army through
Palestine; but the death of Tiberius prevented the war, Ant. 18,5,3.
The end is not yet. The end of the Jewish economy; the destruction
of Jerusalem will not immediately follow. Be not, therefore, alarmed
when you hear of those commotions. Other signs will warn you when to be
alarmed, and seek security.
{f} "hear of wars" Daniel 12:1 and following
Verse 7. Nation shall rise against nation, and kingdom against
kingdom. At Caesarea, the Jews and Syrians contended about the right
to the city, and twenty thousand of the Jews were slain. At this blow the
whole nation of the Jews was exasperated, and carried war and desolation
through the Syrian cities and villages. Sedition and civil war spread
throughout Judea; Italy was also thrown into civil war, by the contests
between Otho and Vitellius for the crown.
And there shall be famines. There was a famine foretold by Agabus,
Acts 11:28, which is mentioned as having occurred, by Tacitus,
Suetonius, and Eusebius; and which was so severe in Jerusalem,
Josephus says, that many people perished for want of food, Ant. 20, 2.
Four times in the reign of Claudius, (AD 41-54,) famine prevailed
in Rome, Palestine, and Greece.
Pestilences. Raging, epidemic diseases. The plague, sweeping off
multitudes of people at once. It is commonly the attendant of famine,
and often produced by it. A pestilence is recorded as raging in Babylonia,
AD 40, (Joseph. Ant. 18, 9, 8) in Italy, AD 66, (Tacitus, 16, 13.) Both
of these took place before the destruction of Jerusalem.
Earthquakes. In prophetic language, earthquakes sometimes mean
political commotions. Literally, they are tremors or shakings of the
earth, and often shaking cities and towns to ruin. The earth opens, and
houses and people sink indiscriminately to destruction. Many of these are
mentioned as preceding the destruction of Jerusalem. Tacitus mentions one
in the reign of Claudius, at Rome; and says that, in the reign of Nero,
the cities of Laodicea, Hierapolis, and Colosse, were overthrown; and
the celebrated Pompeii was overwhelmed, and almost destroyed by an
earthquake, Annales, 15, 22. Others are mentioned as occurring at Smyrna,
Miletus, Chios, and Samos. Luke adds, "And fearful sights and great signs
shall there be from heaven," Luke 21:11. Josephus, who had probably
never heard of this prophecy, and who certainly would have done nothing
designedly to show its fulfillment, records the prodigies and signs which
he says preceded the destruction of the city. A star, says he,
resembling a sword, stood over the city, and a comet that continued a
whole year. At the feast of unleavened bread, during the night, a
bright light shone round the altar and the temple, so that it seemed
to be bright day, for half an hour. The eastern gate of the temple,
of solid brass, fastened with strong bolts and bars, and which had
been shut with difficulty by twenty men, opened in the night of its
own accord. A few days after that feast, he says, "before sunsetting,
chariots and troops of soldiers in their armour were seen running about
among the clouds, and surrounding of cities." A great noise, as of the
sound of a multitude, was heard in the temple, saying, "LET US REMOVE
HENCE." Four years before the war began, Jesus the son of Artanus, a
plebeian and a husbandman, came to the feast of the tabernacles, when the
city was in peace and prosperity, and began to cry aloud, "A voice from
the east, a voice from the west, a voice from the four winds, a voice
against Jerusalem and the holy house, a voice against the bridegroom and
the brides, and a voice against this whole people!" He was scourged, and
at every stroke of the whip he cried, "Woe, woe to Jerusalem!"--This cry
he says, was continued every day for more than seven years, till he
was killed in the siege of the city, exclaiming, "Woe, woe to myself
also."--Jewish Wars, B. vi. ch. v. & 3.
Verse 8. The beginning of sorrows. Far heavier calamities are yet to
come before the end.
Verse 9. To be afflicted. By persecution, imprisonment, scourging,
etc. "They shall deliver you up to councils," Mark 13:9: to
the great council, or sanhedrim--for this is the word in the original.
See Barnes "Matthew 5:22". This was fulfilled when Peter and John were
brought before the council, Acts 4:5-7. Mark further adds,
Mark 13:9 that they should be delivered to synagogues and to prisons
to be beaten, and should be brought before rulers and kings for his
name's sake. All this was remarkably fulfilled. Peter and John were
imprisoned, Acts 4:3; Paul and Silas also, \\Ac 16:24\\. They were
also beaten, (Acts 16:23.) Paul was brought before Gallio,
\\Ac 18:12\\; before Felix, \\Ac 24:24\\; and before Agrippa,
Acts 25:23.
And shall kill you. That is, shall kill some of you. Stephen was
stoned, Acts 7:59; James was killed by Herod, Acts 12:2, and in
addition to all that the sacred writers have told us, the persecution
under Nero took place before the destruction of Jerusalem, in which
were put to death, with many others, Peter and Paul. Most of the
apostles, it is believed, died by persecution. When they were delivered
up, Jesus told them not to premeditate what they should say, for he
would give them a mouth of wisdom, which all their adversaries could
not gainsay or resist, Luke 21:14,15. The fulfillment of this is
recorded in the case of Stephen, Acts 6:10; and of Paul, who made
Felix tremble, Acts 24:25.
Ye shall be hated of all nations. This was fulfilled then, and has
been in all ages. It was judged to be a crime to be a Christian.
Multitudes for this, and for nothing else, were put to death.
For my name's sake. On account of attachment to me; or because you
bear my name as Christians.
{h} "Then shall" Luke 21:12
{i} "kill you" John 16:2; Acts 7:59
Verse 10. Shall many be offended. See Barnes "Matthew 5:29". Many
shall stumble, fall, apostatize, from a profession of religion. Many
who professed to love me, shall then show that they had no real
attachment to me; and in those trying times shall show that they knew
nothing of genuine Christian love. See 1 John 2:19.
Shall betray one another. Those who thus apostatize from professed
attachment to me shall betray others who really love me. This they would
do to secure their own safety, by revealing the names, habitations, or
places of concealment of others.
Shall hate one another. Not that real Christians would do this, but
those who had professed to be such, would then show that they were not,
and would hate one another. Luke adds, that they should be betrayed,
"by parents, and brethren, and kinsfolks, and friends." They would break
over the most tender ties to surrender Christians to punishment. So
great would be their hatred of Christianity, that it would overcome
all the natural endearments of kindred and home. This, in the
persecutions of Christians, has been often done; and nothing shows
more fully the deep and deadly hatred of the human heart to the
gospel.
{k} "offended" Matthew 13:21
Verse 11. And many false prophets. Many men, pretending to be
prophets, or foretellers of future events. This refers not to the false
Messiahs of which he had spoken, Matthew 24:6 but to prophets who
should appear during the siege of the city. Of them Josephus says,
"The tyrannical zealots who ruled the city suborned many false
prophets to declare that aid would be given to the people from
heaven. This was done to prevent them from attempting to desert,
and to inspire confidence in God." See Jewish Wars, book vi.,
Chap. 5, & 2, 3.
{l} "And many false" 2 Peter 2:1; 1 John 4:3
{m} "deceive many" 1 Timothy 4:1
Verse 12. And because iniquity, etc. The word iniquity here seems to
include the cruelty of the Jews and Romans in their persecutions;
the betraying of Christians by those who professed to be such; and
the pernicious errors of false prophets and others. The effect of all
this would be, that the ardour of feeling of many Christians would
be lessened. The word wax means to become. It is an old Saxon
word, not used now in this sense, except in the Bible. The fear
of death, and the deluding influence of false teachers, would lessen
the zeal of many timid and weak professors; perhaps also of many
real but feeble Christians.
Verse 13. He that shall endure unto the end--shall be saved. The word
"end" here has by some been thought to mean the destruction of
Jerusalem, or the end of the Jewish economy. And the meaning has been
supposed to be, he that perseveres in bearing these persecutions to the
end of the wars shall be safe. God will protect his people from harm, so
that not a hair of the head shall perish. Others, with more probability,
have referred this to final salvation, and refer the "end" to the close
of life. He that bears afflictions and persecutions faithfully--that
constantly adheres to his religion, and does not shrink till death--shall
be saved, or shall enter heaven. So Luke 21:18 says, there should not
a hair of the head perish; i.e. they should be saved. A hair of the
head, or the smallest part or portion, is a proverbial expression,
denoting the certainty and completeness of their salvation.
Luke 21:19 farther adds, "In your patience possess ye your souls."
That is, keep your souls patient; keep proper possession of patience
as your own. It is a part of religion to teach it; and in these trying
times let it not depart from you.
{o} "But he that" Revelation 2:10
Verse 14. And this gospel--shall be preached in all the world.
The evidence that this was done is to be chiefly derived from the New
Testament, and there it is clear. Thus Paul declares that it was
preached to every creature under heaven, Colossians 1:6,23 that the
faith of the Romans was spoken of throughout rite whole world,
Romans 1:8 that he preached in Arabia, Galatians 1:17 and at Jerusalem,
and round about unto Illyricum, Romans 15:19. We know also that he
travelled through Asia Minor, Greece, and Crete; that he was in Italy,
and probably in Spain and Gaul, Romans 15:24-28. At the same time, the
other apostles were not idle; and there is full proof that within thirty
years after this prophecy was spoken, churches were established in all
these regions.
For a witness unto all nations. This preaching the gospel
indiscriminately to all the Gentiles shall be a proof to them, or a
witness, that the division between the Jews and Gentiles was about to be
broken down. Hitherto the blessings of revelation had been confined to
the Jews. They were the peculiar people of God. His messages had been
sent to them only. When, therefore, God sent the gospel to all other
people, it was proof, or a witness unto them, that the peculiar Jewish
economy was at an end.
Then shall the end come. The end of the Jewish economy. The
destruction of the temple and city.
{p} "be preached" Matthew 28:19; Romans 10:18; Revelation 14:6
Verse 15. The abomination of desolation. This is a Hebrew expression,
meaning an abominable or hateful destroyer. The Gentiles were
all held in abomination by the Jews, Acts 10:28. The abomination
of desolation means the Roman army; and is so explained by
Luke 21:20. The Roman army is farther called the abomination, on
account of the images of the emperor and the eagles, carried in front
of the legions, and regarded by the Romans with divine honours.
Spoken of by Daniel the prophet. Daniel 9:26,27; 11:31; 12:11.
Stand in the holy place. Mark says, "standing where it ought not,"
meaning the same thing. All Jerusalem was esteemed holy, Matthew 4:5.
The meaning of this is, when you see the Roman armies standing in the
holy city, or encamped around the temple, or the Roman ensigns or
standards in the temple. Josephus farther relates, that when the city
was taken, the Romans brought their idols into the temple, and placed
them over the eastern gate, and sacrificed to them there. Jewish Wars,
book vi., chap. 6, 1.
Whoso readeth, etc. This seems to be a remark made by the evangelist,
to direct the attention of the reader particularly to the meaning of the
prophecy by Daniel.
{q} "spoken of" Daniel 9:27; 12:11
Verse 16. Then let them, etc. Then Christians may know that the end
is come, and should seek a place of safety. Destruction would not
only visit the city, but would extend to the surrounding part of
Judea.
The mountains. The mountains of Palestine abound in caves, a safe
retreat for those pursued. In all ages these caves were the favourite
places of robbers; and were also resorted to by those in danger,
1 Samuel 13:6; 22:1; 2 Samuel 23:13; Joshua 10:16. In those mountains they would be
safe.
Verse 17. Him which is on the housetop. The roofs of the houses in
eastern countries were made flat, so that they were favourable places
for walking and retirement. See Barnes "Matthew 9:2". The meaning
here is, that he who should be on the house-top when this calamity
came upon the city, should flee without delay; he should not even
take time to secure any article of apparel from his house. So sudden
would be the calamity, that by doing it he would endanger his life.
Verse 18. Return back to take his clothes. His clothes which, in
working, he had laid aside; or which in fleeing he should throw off
as an incumbrance. Clothes here means the outer garment, commonly
laid aside when men worked, or ran. See Barnes "Matthew 5:40".
These directions were followed. It is said that the Christians,
warned by these predictions, fled from the city to Pella, and other
places beyond Jordan; so that there is not evidence that a single
Christian perished in Jerusalem. Eusebius, Hist. Eccl., lib. 3, ch. 6
Verse 19. No Barnes text on this verse.
{r} "woe unto" Luke 23:29
Verse 20. But pray ye, etc. The destruction was certainly coming. It
could not be prevented. Yet it was right to pray for a mitigation
of the circumstances, that it might be as mild as possible. So we
know that calamity is before us; sickness, pain, and bereavement,
and death, are in our path; yet though we know that these things
must come upon us, it is right to pray that they may come in as
mild a manner as may be consistent with the will of God. We
must die; but it is right to pray that the pains of our dying may be
neither long nor severe.
In the winter. On account of the cold, storms, etc. To be turned,
then from home, and compelled to take up all abode in caverns, would be
a double calamity.
Neither on the sabbath day. Journeys were prohibited by the law on
the sabbath, Exodus 16:29. The law of Moses did not mention the distance
to which persons might go on the sabbath; but most of the Jews
maintained that it should not be more than two thousand cubits.
Some supposed that it was seven furlongs, or nearly a mile. This
distance was allowed, in order that they might go to their places of
worship. Most of them held that it was not lawful to go farther,
under any circumstances of war or affliction. Jesus teaches them
to pray that it might not be on the sabbath, because if they should
not go farther than a sabbath-day's journey, they would not be
beyond the reach of danger; and if they did, they would be exposed
to the charge of violating the law. It should be added, that it was
almost impracticable to travel in Judea on that day, as the gates of
the cities were usually closed, Nehemiah 13:19-22.
Verse 21. There shall be great tribulation. The word tribulation
means calamity, or suffering. Luke 21:24 has specified in
what this tribulation should consist. "They shall fall by the edge of the
sword, and shall be led away captive into all nations; and Jerusalem
shall be trodden down of the Gentiles, until the times of the Gentiles
shall be fulfilled." That is, until the time allotted for the Gentiles
to do it shall be fully accomplished; or as long as God is pleased to
suffer them to do it.
The first thing mentioned by Luke is, that they should fall
by the edge of the sword. That is, should be slain in war, as the
sword was then principally used in war. This was most strikingly
fulfilled. Josephus, in describing it, uses almost the very words of our
Saviour. All the calamities, says he, which had befallen any
nation from the beginning of the world, were but small in comparison
with those of the Jews. Jewish Wars, book i., preface, 4.
He has given the following account of one part of the massacre when the
city was taken: "And now rushing into the city, they slew whomsoever
they found, without distinction, and burnt the houses and all the
people who had fled into them. And when they entered for the sake of
plunder, they found whole families of dead persons, and houses full of
carcasses destroyed by famine; then they came out with their hands
empty. And though they thus pitied the dead, they had not the same
emotion for the living, but killed all they met, whereby they filled
the lanes with dead bodies. The whole city ran with blood, insomuch
that many things which were burning were extinguished by the blood."
Jewish Wars, book vi. chap. 8, 5; chap. 9, 2, 3. He adds, that in
the siege of Jerusalem, not fewer than eleven hundred thousand
perished (Jewish Wars, book vi., chap. 9, 3)--a number almost as
great as are in the whole city of London. In the adjacent provinces no
fewer than two hundred and fifty thousand are reckoned to have been
slain; making in all whose deaths were ascertained, the almost
incredible number of one million three hundred and fifty thousand,
who were put to death. These were not indeed all slain with the sword.
Many were crucified. "Many hundreds," says he, (Jewish Wars, book
vi. Chap. xi Chap. xi. 1) "were first whipped, then tormented with
various kinds of tortures, and finally crucified: the Roman soldiers
nailing them (out of the wrath and hatred they bore to the Jews) one
after one way, and another after another, to crosses,
by way of jest, until at length the multitude became so great that
room was wanting for crosses, and crosses for the bodies." So terribly
was their imprecation fulfilled--" His blood be on us, and on our
children," Matthew 27:25. If it be asked how it was possible for so many
people to be slain in a single city, it is answered, that the siege of
Jerusalem commenced during the time of the passover, it is estimated
that more than three millions were usually assembled. See Josephus,
Jewish Wars, book vi., chap. ix., 3, 4.
A horrible instance of the distress of Jerusalem is related by
Josephus. The famine during the siege became so great that they
ate what the most sordid animals refused to touch. A woman of
distinguished rank, having been plundered by the soldiers, in hunger,
rage, and despair, killed and roasted her babe, and had eaten one
half of him before the deed was discovered. Jewish Wars, book vi.,
chap. 3, 3, 4. This cruel and dreadful act was also in fulfillment
of prophecy, Deuteronomy 28:53,56,57.
Another thing added by Luke Luke 21:24) was, that "they
should be led captive into all nations." Josephus informs us that
the captives taken during the whole war amounted to ninety-seven
thousand. The tall and handsome young men Titus reserved for
triumph; of the rest, many were distributed through the Roman
provinces, to be destroyed by wild beasts in theatres; many were
sent to the works in Egypt; many, especially those under seventeen
years of age, were sold for slaves. Jewish Wars, book vi., chap. 9,.
2,3.
{s} "For then shall be" Daniel 12:1
Verse 22. Except those days should be shortened. If the calamities
of the siege should be lengthened out. If famine and war should be
suffered to rage.
No flesh be saved. None of the nations would be preserved alive. All
the inhabitants of Judea would perish. The war, famine, and pestilence
would entirely destroy them.
But for the elect's sake. The elect here doubtless means Christians.
See 1 Peter 1:2; Romans 1:7; Ephesians 1:4; 1 Thessalonians 1:4. The word elect
means to choose. It is given to Christians because they are "chosen
to salvation through sanctification of the Spirit and belief of the
truth," 2 Thessalonians 2:13. It is probable that in Jerusalem and the
adjacent parts of Judea, there were many who were true followers of
Christ. On their account--to preserve them alive, and to make
them the instruments of spreading the gospel he said those days
should not be lengthened out, and suffered to produce their
destruction. It is related by Josephus, (Jewish Wars, book i. chap. 12,
1,) that Titus at first resolved to reduce the city by famine, he
therefore built a wall around it, to keep any provisions from being
carried in, and any of the people from going out. The Jews, however,
drew up their army near the walls, engaged in battle, and the Romans
pursued them, provoked by their attempts, and broke into the city.
The affairs of Rome also at that time demanded the presence of
Titus there and, contrary to his original intention, he pressed the
siege, and took the city by storm--thus shortening the time that
would have been occupied in reducing it by famine. This was for
the benefit of the "elect." So the designs of wicked men, intended
by them for the destruction of the people of God, are intended by
God for the good of his chosen people. See Isaiah 10:7, and
See Barnes "Isaiah 10:7" on that verse.
{t} "for the elect's sake" Isaiah 65:8,9
Verse 23. Lo, here is Christ. The Messiah. The Jews expected the
Messiah to deliver them from Roman oppression. In the time of
these great-calamities they would anxiously look for him, Many
would claim to be the Messiah. Many would follow them. Many
would rejoice to believe that he was come, and would call on others,
Christians with the rest, to follow them.
Believe it not. You have evidence that the Messiah has come, and
you are not to be deceived by the plausible pretensions of others.
{u} "Then if any" Deuteronomy 13:1-3
Verse 24. False Christs. Persons claiming to be the Messiah.
False prophets. Persons claiming to be the prophet spoken of by
Moses, Deuteronomy 18:15 or persons pretending to declare the way of
deliverance from the Romans, and calling the people to follow them.
See Matthew 24:5.
Shall shew great signs and wonders. That is, shall pretend to work
miracles. Shall so nearly resemble prophets in their miraculous power as
to render it difficult to detect the imposture. Josephus represents the
false Christs and prophets that appeared, as magicians and
sorcerers. He says they led the people out into the deserts, and
promised to work miracles to deliver them. Ant., book xx., chap. 8, 6.
If it were possible, they shall deceive, etc. So nearly would their
pretended miracles resemble true miracles, as to render it difficult to
detect the imposition; and so much so, that if it were possible they
would persuade even true Christians that they were the Messiah. But this
was not possible. They would be too firmly established in the belief that
Jesus was the Christ, to be wholly led away by others. Christians
may be sometimes led far astray; they may be in doubt about some great
doctrines of religion; they may be perplexed by the cavils and cunning
craftiness of those who do not love the truth; but they cannot be
wholly deceived, and seduced from the Saviour. Our Saviour says,
that if this were possible, it would be done then. But it was not
possible.
{v} "For there shall" Matthew 24:5,11
{w} "shall shew" 2 Thessalonians 2:9-11; Revelation 13:13
{x} "if it were possible" John 10:28,29
Verse 25. Behold, etc. Mark adds, Mark 13:23 "Take ye heed."
The reason why he told them before, was that they might be on
their guard, and be prepared for those calamities.
Verse 26. Behold, he is in the desert. The Jews had formed the
expectation that the Messiah would appear suddenly, from some
unexpected quarter. Hence many would be looking to the desert
places, expecting that he would come from them. Accordingly,
most of the impostors and pretended prophets led their people into
the deserts.
Go not forth. Do not follow them. They will only deceive you.
In the secret chambers. Concealed in some house, or some retired
part of the city. Many would, doubtless, pretend that the Messiah was
concealed there; and, either for the purpose of encouraging or
deceiving the people, would pretend that they had discovered him.
Verse 27. For as the lightning cometh out of the east, etc. This is
not designed to denote the quarter from which he would come, but the
manner. He does not mean to affirm that the Son of man will come
from the east, but that he will come in a rapid and unexpected
manner, like the lightning. Many would be looking for him in the
desert; many in secret places. But, he said, it would be useless to
be looking in that manner. It was useless to look to any particular
part of the heavens, to know where the lightning would next flash.
In a moment it would blaze in an unexpected part of the heavens,
and shine at once to the other part. So rapidly, so unexpectedly,
in so unlooked-for a quarter would be his coming. See Luke 10:18;
Zechariah 9:14.
The coming of the Son of man. It has been doubted whether this refers
to the destruction of Jerusalem, or to the coming at the day of judgment.
For the solution of this doubt, let it be remarked,
(1.) that those two events are the principal scenes in which our Lord
said he would come, either in person or in judgment.
(2.) That the destruction of Jerusalem is described as his coming, his
act, for their great crimes.
(3.) That these events--the judgment of Jerusalem and the final judgment
--in many respects greatly resemble each other.
(4.) That they will bear, therefore, to be described in the same
language. And,
(5.) therefore, that the same words often include both events, as
properly described by them. The words, therefore, had doubtless a
primary reference to the destruction of Jerusalem, but such an amplitude
of meaning as also to express his coming to judgment.
See Barnes "Isaiah 1:1", 7, (3.)
{y} "the lightning" Zechariah 9:14; Luke 17:24
Verse 28. Wheresoever, etc. The words in this verse are proverbial.
Vultures and eagles easily ascertain where dead bodies are, and
come to devour them. So with the Roman army. Jerusalem is like a dead
and putrid corpse. Its life is gone, and it is ready to be devoured.
The Roman armies will find it out, as the vultures do a dead carcass,
and will come around it, to devour it. This proverb also teaches a
universal truth. Wherever wicked men are, there will be assembled the
instruments of their chastisement. The providence of God will direct
them there, as the eagles are directed to a dead carcass.
This verse is connected with the preceding by the word "for,"
implying that this is a reason for what is said there, that the Son
of man would certainly come to destroy the city, and that he would
come suddenly. The meaning is, he would come by means of the Roman
armies, as certainly, as suddenly, and as unexpectedly, as whole
flocks of vultures and eagles, though unseen before, suddenly find
their prey, see it at a great distance, and gather in multitudes around
it. Travellers in the deserts of Arabia tell us that they sometimes
witness a speck in the distant sky, which for a long time is scarcely
visible. At length, it grows larger; it comes nearer; and they at last
find that it is a vulture, that has from an immense distance seen a
carcass lying on the sand. So keen is their vision, and so aptly does
this represent the Roman armies, though at an immense distance,
yet spying, as it were, Jerusalem, a putrid carcass, and hastening
in multitudes to destroy it.
{x} "For wheresoever" Job 39:30
Verse 29. Shall the sun be darkened, etc. The images here used are
not to be taken literally. They are often used by the sacred writers to
denote any great calamities. As the darkening of the sun and moon,
and the falling of the stars would be an inexpressible calamity, so
any great catastrophe, any overturning of kingdoms or cities, or
dethroning of kings and princes, is represented by the darkening of
the sun and moon, and by some terrible convulsion in the elements.
Thus the destruction of Babylon is foretold in similar terms,
Isaiah 13:10; and of Tyre, Isaiah 24:23. The slaughter in Bozrah and
Idumea is predicted in the same language, Isaiah 34:4. See also
Isaiah 50:3; 60:19,20; Ezekiel 32:7; Joel 3:15. To the description in
Matthew, Luke has added, Luke 21:25 there should be "distress
of nations, with perplexity; the sea and the waves roaring; men's
hearts falling them for fear, and for looking after those things
which are coming upon the earth." All these are figures of great
and terrible calamity. The roaring of the waves of the sea denotes
great tumult and affliction among the people, Perplexity means
doubt, anxiety; not knowing what to do to escape. Men's hearts
failing them for fear, or by reason of fear. Their fears would be so
great as to take away their courage and strength.
{a} "shall be darkened" Isaiah 13:10; Ezekiel 32:7; Amos 5:20; Acts 2:20; Revelation 6:12
{b} "heavens shall be shaken" 2 Peter 3:10
Verse 30. The sign of the Son of man. The evidence that Christ is
coming to destroy the city of Jerusalem. It is not to be denied,
however, that this description is applicable also to his coming at the
day of judgment. The disciples had asked him, Matthew 24:3 what
should be the sign of his coming, and of the end of the world. In
his answer, he has reference to both events, and his language may
be regarded as descriptive of both. At the destruction of Jerusalem, the
sign or evidence of his coming was found in the fulfillment of these
predictions. At the end of the world, the sign of his coming will be his
personal approach with the glory of his Father and the holy angels,
1 Thessalonians 4:16; Luke 21:27; Matthew 26:64; Acts 1:11.
All the tribes of the earth mourn. This is, either all the
tribes or people of the land of Judea shall mourn at the great
calamities coming upon them, or all the nations of the world shall wail
when He comes to judgment. All the wicked shall mourn at the prospect of
their doom, Revelation 1:7. The cause of their wailing at the day of
judgment shall be chiefly that they have pierced, killed, rejected the
Saviour, and that they deserve the condemnation that is coming upon them,
John 19:37; Zechariah 12:12.
And they shall see the Son of man. The Lord Jesus coming to judgment.
Probably this refers more directly to his coming at the last day, though
it may also mean that the evidence of his coming to destroy Jerusalem
shall then be seen.
In the clouds of heaven. He ascended in a cloud, Acts 1:9.
He shall return in like manner, Acts 1:11. The clouds of heaven
denote not the clouds in heaven, but the clouds that appear to shut
heaven, or the sky, from our view.
With power. Power, manifest in the destruction of Jerusalem, by the
wonders that preceded it, and by the overturning of the temple and city.
In the day of judgment, power manifest by consuming the material
world, 2 Peter 3:7,10,12by raising the dead, John 5:29; 30; 1 Corinthians 15:52
by changing those who may be alive when he shall come; that is, making
their bodies like those who have died, and been raised up,
1 Thessalonians 4:17; 1 Corinthians 15:52 by bringing the affairs of the world to a close,
receiving the righteous to heaven, Matthew 25:34; 1 Corinthians 15:57 and by sending
the wicked, however numerous or however strong, down to hell,
Matthew 25:41,46; John 5:29.
Great glory. The word glory here means the visible display of his
honour and majesty. This glory will be manifested by the manner of his
coming, Matthew 26:64 by the presence of the angels, Matthew 25:31; and
by the wonders that shall attend him down the sky.
{c} "of man in" Daniel 7:13; Revelation 1:7
{d} "and they shall" Matthew 16:27; Mark 13:26; Luke 22:69
Verse 31. And he shall send his angels. Angels signify, literally,
messengers, Luke 7:24; 9:52. The word is often applied to inanimate
objects, or to anything that God employs to rescue his people from
danger, Psalms 104:4. But it most commonly refers to the race of
intelligences more exalted than man, who are employed often in the
work of man's rescue from ruin, and his salvation, Hebrews 1:14. In
either of these senses, it might here refer to deliverance granted to
his people in the calamities of Jerusalem. It is said that there is
reason to believe that not one Christian perished in the destruction
of that city, God having in various ways secured their escape, so
that they fled to Pella, where they dwelt when the city was destroyed.
But the language seems to refer rather to the end of the world; and no
doubt its principal application was intended to be to the gathering of
his elect, at the day of judgment.
With a great sound of a trumpet. The Jewish assemblies used to be
called together by the sound of a trumpet, as ours are by bells,
Leviticus 25:9; Numbers 10:2; Judges 3:27. Hence, when they spoke of convening an
assembly, they spoke also of doing it by sounding a trumpet. Our
Saviour, speaking to Jews, used language to which they were accustomed,
and described the assembling of the people at the last day in
language which they were accustomed to use in calling assemblies
together. It is not certain, however, that he meant that this would
be literally so, but only to indicate the certainty that the world
would be assembled together. Similar language is often used, when
speaking of the judgment, 1 Thessalonians 4:16; 1 Corinthians 15:52. A trump, or
trumpet was a wind instrument, made at first of the horns of oxen,
and afterwards of rams' horns, cut off at the smaller extremity. In some
instances it was made of brass, in the form of a horn. The common
trumpet was straight, made of brass or silver, a cubit in length, the
larger extremity shaped so as to resemble a small bell. In times of
peace, in assembling the people, this was sounded softly. In times
of calamity, or war, or any great commotion, it was sounded loud.
Perhaps this was referred to when our Saviour said, with a great
sound of a trumpet.
They shall gather together his elect. Elect.
See Barnes "Matthew 24:22". The word means Christians--the chosen of
God. If this refers to the destruction of Jerusalem, it means, God
shall send forth his messengers--whatever he may choose to employ
for that purpose--signs, wonders, human messengers, or the angels
themselves--and gather Christians into a place of safety, so that they
shall not be destroyed with the Jews. If it refers to the last judgment,
as it doubtless in a primary or secondary sense does, then it
means that he will send his angels to gather his chosen, his elect,
together from all places, Matthew 13:39,41-43. This shall be done
before the living shall be changed, 1 Corinthians 15:51,52; 1 Thessalonians 4:16,17.
From the four winds. That is, from the four quarters of the
globe--east, west, north, and south. The Jews expressed those
quarters by the winds blowing from them. See Ezekiel 37:9.
See also Isaiah 43:5,6.
From one end of heaven etc. Mark says, Mark 13:27 from the
uttermost part of the earth to the uttermost part of heaven." The
expression denotes that they shall be gathered from all parts of the
earth where they are scattered.
The word heaven is here used to denote the visible heavens or the
sky, meaning that through the whole world he would gather them.
See Psalms 19:1-6; Deuteronomy 4:32.
{1} "angels" or, "with a trumpet and a great voice"
{e} "sound" 1 Thessalonians 4:16
{f} "his elect" Zechariah 14:5
Verse 32. Now learn a parable. See Barnes "Matthew 13:3". The word
here means, rather, an illustration. Make a comparison, or judge of
this as you do respecting a fig-tree.
Fig tree. This was spoken on the Mount of Olives, which produced not
only olives, but figs. Possibly one was near when he spoke this.
When his branch, etc. When the juices return from the roots into the
branches, and the buds swell and burst, as if tender, and too feeble
to-contain the pressing and expanding leaves. When you see that, you
judge that spring and summer are near.
{g} "learn" Luke 21:29
Verse 33. So likewise ye, etc. In the same manner, when you see what
I have predicted, the signs around Jerusalem, then know that its
destruction is at hand.
Is near. Luke says, Luke 21:28 that "your redemption draweth
nigh;" and, Luke 21:31 "the kingdom of God is nigh at hand." Your
deliverance from the dangers that threaten the city approaches, and the
kingdom of God will be set up in the earth; or your everlasting
redemption from sin and death will come at the day of judgment, and his
eternal kingdom is to be established in the heavens.
{1} "it" or, "He"
{h} "even" James 5:9
Verse 34. This generation, etc. This age; this race of men. A
generation is about thirty or forty years. The destruction of Jerusalem
took place about forty years after this was spoken.
See Barnes "Matthew 16:28".
Till all these things, etc. Till these things shall receive
a full accomplishment. Till events shall take place that shall be a
complete fulfillment, if there were nothing farther intended. He
does not mean to exclude here the reference to the judgment, but to
say that the destruction of Jerusalem would be such as to make
appropriate the words of the prediction, were there nothing beyond.
So when death was threatened to Adam, the propriety of the threatening
would have been seen, and the threatening would have been fulfilled, had
men suffered only temporal death. At the same time, the threatening
had a fulness of meaning, that would cover also, and justify, eternal
death in hell. Thus the words of Christ, describing the destruction of
Jerusalem, had a fulness of signification that would meet also the events
of the judgment, and whose meaning would not be filled up till the
world was closed.
Verse 35. Heaven and earth shall pass away, etc. You may sooner
expect to see the heaven and earth pass away, and return to nothing,
than my words to fail.
{i} "Heaven and earth" Psalms 102; 26; Isaiah 51:6
Verse 36. But of that day and hour. Of the precise time of the
fulfillment. The general signs of its coming have been given; as the
budding of the fig-tree is a certain indication that summer is near.
But the precise time is not indicated by these things. One part of their
inquiry was, Matthew 24:3 when those things should be. He now replies
to them, by saying that the precise time would not be foretold.
Knoweth no man, no, not the angels. See Barnes "Mark 13:32".
{k} "But of that" Zechariah 14:7; 1 Thessalonians 5:2
Verse 37. Noe. The Greek way of writing Noah.
See Genesis 6:1-9:29. The coming of the Son of man would be as it was
in the days of Noah:
1st. In its being sudden and unexpected, the precise time not being made
known, though the general indications had been given.
2nd. The world would be found as it was then.
Verse 38. For as in the days, etc. The things mentioned here denote
attention to the affairs of this life, rather than to what was coming
on them. It does not mean that these things were wrong, but only
that such was their actual employment, and that they were regardless of
what was coming upon them.
{l} "until the day" Genesis 6:2
Verse 39. And knew not. That is, they knew not the exact time, until
it came upon them. So, says he, it shall be when the Son of man
shah come. They shall not know the precise time until he comes,
and then they shall be found engaged in the ordinary business of life
unconcerned.
Verse 40. Then shall two be in the field, etc. The calamity shall
come suddenly. There shall be no escape for those whom it overtakes.
One shall be taken. The word taken may mean, either to be
taken away from the danger, i.e. rescued, as Lot was,
Luke 17:28,29 or to be taken away by death. Probably the latter is
the meaning.
Verse 41. Two women, etc. Grinding in the East was performed, as it
is now, chiefly by hand. The mill-stones were about two feet in
diameter, and half a foot in thickness. The lower one was fixed,
and the upper one was turned by a handle, or crank. This was done by two
persons, who sat opposite to each other. One took hold of the
mill-handle, and turned it half way round; the other then seized it, and
completed the revolution. This was done by women; by servants of the
lowest order; and was a very laborious employment. See Exodus 11:5
Job 31:10; Isaiah 47:2; Judges 16:21. The meaning of this verse is similar
to the former, of two persons sitting near to each other, one shall
be taken, and the other left. The calamity would be sudden, and would
come upon them before they were aware.
Verse 42. Watch. Be looking for his coming. Be expecting it as near;
as a great event; as coming in an unexpected manner. Watch the
signs of his coming, and be ready.
{m} "therefore" Luke 12:39; Revelation 3:3; 16:15
Verse 43. But know this, etc. If a man knew the hour, or about
the hour, when a robber would come, he would be ready for him. So you
know not the exact hour, but you know it is near, when the Son of
man will come. He will come suddenly, as a thief comes, without
giving previous warning, 1 Thessalonians 5:2; 2 Peter 3:10; Revelation 3:3; 16:15.
Goodman. See Barnes "Matthew 20:11".
Thief. A robber. A thief, with us, means one who takes goods without
doing violence --secretly, silently. The original word means one who
does it by housebreaking, or by highway violence, Luke 10:30.
Broken up. Broken into--either by the doors or windows.
In what watch. In which of the four quarters of the night.
See Barnes "Matthew 14:25".
Verse 44. Be ye also ready. Luke 21:36 says, that he charged them
to pray always, that they might be accounted worthy to escape those
things--the judgments coming upon the wicked--and to stand before
the Son of man--i. e. to stand there approved by him, or admitted to
his favour. He also charged them Luke 21:34 to take heed, and not to
suffer their hearts to be overcharged with surfeiting, or too much
eating, or drunkenness, or the cares of this life, lest that day should
come upon them unawares; things improper if there were no judgment--
peculiarly mad and wicked when the judgment is near.
Verses 45--51. This passage is in fact a parable, though it is not
expressly so called. The design is to show that his disciples should
act as if they were each moment expecting his return. This he
illustrates by the conduct of a servant who did not expect his
master soon to return, who acted with great impropriety, and who
was accordingly punished.
Verse 45. Who then is a faithful and wise servant, etc. By the
conduct of a faithful and wise servant he intends to denote a faithful
Christian, a servant of God, or a teacher of religion.
Whom his lord. His master. It has no reference to God. It means the
lord or master of the servant. Applied to Christian teachers, in the
spiritual meaning of the parable, it refers to Christ, who has appointed
them as teachers, and who is their Lord and Master, John 13:13,14.
Over his household. His family. Christian ministers are the
servants of God appointed over the church, the family of Christ,
1 Thessalonians 5:12,13; 1 Corinthians 3:5; 4:1,2; 12:28.
Meat in due season. The word meat here means food of all kinds.
When the Bible was translated into English, it included, as the original
does, all kinds of provisions requisite to support and nourish life.
In due season. At the proper time. As they need it, or in the
accustomed times. This was the office of a steward. Among the ancients
this office was often filled by a slave--one who had shown himself trusty
and faithful. The duty was to have a general superintendence over
the affairs of the family. Applied to Christian ministers, it means
that they are to feed the flock of God, to minister to their wants,
and to do it as they need it, John 21:15-17; Acts 20:28; 1 Corinthians 4:1,2.
{n} "meat" Jeremiah 3:15
{o} "due season" Matthew 13:52
Verse 46. No Barnes text on this verse.
See Barnes "Matthew 25:45"
Verse 47. Shall make him ruler, etc. Shall confirm his appointment
over his household, and, as a reward, shall place him over all his
property. This does not mean that ministers shall have a higher
rank or office, but is a circumstance of the parable or story,
designed to show the effect of faithfulness. Faithful servants of Christ
shall be rewarded. This will be done by his approbation, and by the
rewards of the heavenly world.
{p} "ruler over all his goods" Matthew 25:21
Verse 48. That evil servant. If that servant so appointed, having
this office, should be evil or wicked.
Say in his heart. Secretly suppose.
Delayeth his coming. Will not return in a long time; or does not
return as soon as was expected, and perhaps may not at all.
Verse 49. Smite his fellowservants, etc. This is the conduct of a
wicked servant, who, supposing he would not be called to account, and
abusing his authority, gave himself up to oppression, carousing,
and debauchery. It is designed to represent the conduct of ministers who
are unfaithful, overbearing, and who abuse their trust in the church.
Verse 50. No Barnes text on this verse.
See Barnes "Matthew 24:45"
{q} "in a day" 1 Thessalonians 5:3; Revelation 3:3
Verse 51. Shall cut him asunder. This kind of punishment was
anciently practised. Sometimes it was done by the sword, sometimes by
saws. It was practised among the Chaldeans, Daniel 2:5; 3:29 and
among the Hebrews, 2 Samuel 12:31; 1 Samuel 15:33; 1 Kings 3:25; Hebrews 11:37.
It was also practised by the Egyptians and Romans. It is not, perhaps,
here to be taken literally, but signifies that the wicked servant should
be severely punished.
Hypocrites. See Barnes "Matthew 6:2". They are spoken of here as the
worst of men.
Weeping and gnashing of teeth. See Barnes "Matthew 8:12,13". The
unfaithful and wicked minister of God, who lives without expectation or
fear of judgment, shall suffer the severest punishment inflicted on
sinners in the world of woe.
{r} "There shall" Matthew 25.30
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