Matthew 24 commentary

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.

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, 2Th 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.

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, verse 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?

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 24:1. And Jesus went out. The disciples undoubtedly perceived that Christ was paying, as it were, his last adieu to the temple. It remained, therefor that he should erect a new temple far more magnificent, and that he should produce a more flourishing condition of the kingdom, as had been foretold by the Prophets; for he had nothing to do with that temple, in which every thing was opposed to him. But again, the disciples could not believe that the magnificent splendor of the temple would give way to Christ. And it ought to be carefully observed that, owing to the prodigious costliness of the temple, their eyes were so dazzled by the splendor of its present aspect, that they could scarcely entertain the hope that the kingdom of Christ would arise. They do not, indeed, in express terms acknowledge their hesitation, but they tacitly throw out a suggestion of it, when they allege, in opposition to Christ, the mass of stones which must be got out of the way, and which must indeed be utterly laid low if he intended to reign. Many simple persons of our own day are carried away by a similar admiration of Popery; for, perceiving it to be supported by very great wealth and by immense power, they are filled with absolute amazement, so as to despise a Church of mean and slovenly aspect. Many even think that we are mad in laboring to effect its destruction, as if this were nothing less than an attempt to draw down the sun out of heaven. And yet, there is no reason to wonder that a spectacle so imposing held the disciples of Christ in astonishment; for how great expense that building cost Herod, may be concluded from the single fact, that he kept ten thousand workmen employed on it for eight successive years. Nor is it without reason that they admire the stones which, Josephus tells us, were superlatively beautiful, and were fifteen Instead of fifteen, Josephus states the length of each of the stones to have been twenty-five cubits, (Ant. XV. xi. 3) — Ed. cubits in length, twelve in height, and eight in breadth. Besides, so great was the reverence entertained for the temple even in remote districts, that scarcely any person would venture to suppose that it could ever be destroyed.

2. Verily I say to you. As the vast size and wealth of the temple, like a veil hung before the eyes of the disciples, did not permit them to elevate their faith to the true reign of Christ, which was still future, so he affirms with an oath, that those things which occupy their attention will quickly perish. This prediction of the destruction of the temple, therefore, opened up a path for the ignorant and weak. “Afin qu’ils ne trouvassent aucun destourbier de ce costé-la;” — “that they might not find any impediment in that respect. Now, though it was advantageous that the temple should be destroyed, lest its services and shadows might exercise an undue influence on the Jews, who were already too much attached to earthly elements, yet the chief reason was, that God determined, by this dreadful example, to take vengeance on that nation, for having rejected his Son, and despised the grace which was brought by him. And, therefore, this threatening must have intimidated the disciples from taking part with a rebellious people; as the punishments which Scripture denounces against the wicked ought now to deter us from those crimes which provoke the wrath of God. Every thing that it tells us, even about the fading and transitory aspect of the world, ought to correct the vanity of our senses, which too eagerly follow pomp, and luxury, and pleasure. But more especially, what it declares respecting the fearful destruction of Antichrist and his followers, ought to remove every obstacle which hinders us from pursuing the right course of faith.

3. And while he was sitting. Mark mentions four disciples, Peter, James, John, and Andrew But neither he nor Luke states the matter so fully as Matthew; for they only say that the disciples inquired about the time of the destruction of the temple, and — as it was a thing difficult to be believed — what outward sign of it God would give from heaven. Matthew tells us that they inquired about the time of Christ’s coming, and of the end of the world. But it must be observed that, having believed from their infancy that the temple would stand till the end of time, and having this opinion deeply rooted in their minds, they did not suppose that, while the building of the world stood, the temple could fall to ruins. Accordingly, as soon as Christ said that the temple would be destroyed, their thoughts immediately turned to the end of the world; and—as one error leads to another—having been convinced that, as soon as the reign of Christ should commence, they would be in every respect happy, they leave warfare out of the account, and fly all at once to a triumph. They associate the coming of Christ and the end of the world as things inseparable from each other; and by the end of the world they mean the restoration of all things, so that nothing may be wanting to complete the happiness of the godly.

We now perceive that they leap at once to various questions, because they had given way to these foolish imaginations, that the temple could not fall without shaking the whole world; that the termination of the shadows of the Law, and of the whole world, would be the same; that it would be immediately followed by the exhibition of the glory of Christ’s kingdom, which would make the children of God perfectly happy; that a visible renovation of the world was at hand, which would instantly bring order out of a state of confusion. But above all, a foolish hope which they entertained, as to the immediate reign of Christ, drove them to hasten to the attainment of happiness and rest, without attending to the means. Just as, when they see that Christ is risen from the dead, (Acts 1:6,) they rush forward to grasp at that happiness, which is laid up for us in heaven, and which must be attained through faith and patience.

Now though our condition is different, because we have not been educated among the shadows of the Law, so as to be infatuated by that superstition of an earthly kingdom of Christ, yet scarcely one person in a hundred is to be found who does not labor under a very similar disease. For since all men naturally shrink from annoyances, combats, and every kind of cross, the dislike of these things urges them, without moderation and without hope, to rush forward unseasonably to the fruit of hope. Thus no man wishes to sow the seed, but all wish to reap the harvest before the season arrives. To return to the disciples, they had indeed formed in their minds some good seed of faith, but they do not wait till it arrive at maturity; and holding, at the same time, erroneous views, they confound the perfection of Christ’s reign with the commencement of it, and wish to enjoy on earth what they ought to seek for in heaven.

4. And Jesus answering said to them. They received an answer very different from what they had expected; for whereas they were eager for a triumph, as if they had already finished their warfare, Christ exhorts them to long patience. As if he had said, “You wish to seize the prize at the very outset, but you must first finish the course. You would draw down to earth the kingdom of God, which no man can obtain till he ascend to heaven.” Now while this chapter contains admonitions highly useful for regulating the course of our life, we see that, by a wonderful purpose of God, the mistake into which the apostles fell is made to turn to our advantage. The amount of the present instruction is, that the preaching of the Gospel is like sowing the seed, and therefore we ought to wait patiently for the time of reaping; and that it arises from improper delicacy or effeminacy, if we lose courage on account of the frost, or snow, or clouds of winter or other unpleasant seasons.

Take heed lest any man deceive you. There are two charges which Christ expressly gives to the disciples, to beware of false teachers, and not to be terrified by scandals. By these words he gives warning that his Church, so long as its pilgrimage in the world shall last, will be exposed to these evils. But they might be apt to think that this was inconsistent, since the prophets gave a widely different description of the future reign of Christ. Isaiah predicts that all will then be taught of God, (54:13.) The words of God are:

I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams, (Joel 2:28.)

A still more abundant light of understanding is promised by Jeremiah.

No longer shall any man teach his neighbor, nor a man his brother, saying, Know the Lord; for all shall know me from the least to the greatest, (Jeremiah 31:34.)

And, therefore, we need not wonder if the Jews expected, that when the Sun of righteousness had arisen, as Malachi (4:2) had predicted, they would be entirely free from every cloud of error. Hence, also, the woman of Samaria said,

When the Messiah cometh, he will teach us all things, (John 4:25.)

Now we know what splendid promises of peace, righteousness, joy, and abundance of all blessings, are to be found everywhere in Scripture. We need not, therefore, wonder if they expected that, at the coming of Christ, they would be delivered from commotions of war, from extortions and every kind of injustice, and, in short, from famine and pestilence.

But Christ warns them, that false teachers will henceforth give no less annoyance to the godly than false prophets gave to the ancient people; and that disturbances will be not less frequent under the Gospel than they formerly were under the Law. Not that those prophecies which I have just mentioned will fail to be accomplished, but because the full accomplishment of them does not immediately appear in one day; for it is enough that believers now obtain a taste of those blessings, so as to cherish the hope of the full enjoyment of them at a future period. And, therefore, they were greatly mistaken, who wished to hay at the commencement of the Gospel, an immediate and perfect exhibition of those things which we see accomplished from day to day. Besides, that happiness which the prophets ascribe to the reign of Christ, though it cannot be altogether annihilated by the depravity of man, is retarded or delayed by it. It is true that the Lord, in contending with the malice of men, opens up a way for his blessings through every obstacle; and, indeed, it would be unreasonable to suppose that what is founded on the undeserved goodness of God, and does not depend on the will of man, should be set aside through their fault.

Yet, that they may receive some punishment for their ingratitude he drops upon them in small measure his favors, which would otherwise flow on them in the richest abundance. Hence arises a labyrinth of evils, through which believers wander all their life, though they are pursuing the straight road to salvation, having Christ for their guide, who holds out to them the torch of his Gospel. Hence arises a multitude of combats, so that they have a hard warfare, though there is no danger of their being vanquished. Hence arise disturbances so numerous and so sudden, that they are kept in perpetual uneasiness, though, resting on Christ, they remain firm to the end. And since Christ enjoins his disciples to beware of impostures, let us know that the means of defense will not be wanting, provided that they are not wanting to themselves. “Pourveu qu’ils soyent songneux à en user;” — “provided that they are careful to use them.” And therefore, whatever arts Satan may employ, let us entertain no doubt that we shall be safe from them, if every one of us keep diligent watch on his own station.

5. For many shall come in my name. He does not as yet speak generally of false and perverse doctrines, but refers to one class which was sort of introduction to all errors, by which Satan has attempted, in various ways, to corrupt the pure doctrine of the Gospel. For shortly after Christ’s resurrection, there arose impostors, every one of whom professed to be the Christ. And as the true Redeemer had not only been removed from the world, but oppressed by the ignominy of the cross, and yet the minds of all were excited by the hope and inflamed with the desire of redemption, those men had in their power a plausible opportunity of deceiving. Nor can it be doubted, that God permitted such reveries to impose on the Jews, who had so basely rejected his Son. Though those mad attempts speedily disappeared, yet God determined that disturbances of this kind should arise among the Jews; first, that they might be exposed to infamy and hatred; secondly, that they might altogether abandon the hope of salvation; and, lastly, that having been so frequently disappointed, they might rush to their destruction with brutal stupidity. For when the world turned away from the Son of God, to whom it belonged to collect them into holy union, it was right that it should be driven hither and thither by tempests; and by the same vengeance of God it was brought about, that more were carried away by a foolish credulity, than were brought by a right faith to obey God. This circumstance, too, was expressly stated by Christ, that believers might not faint at perceiving the crowd of madmen; for we know how prone we are to follow a multitude, especially when we are few in number.

6 For you will hear of wars and rumors of wars. He describes here those commotions only which arose in Judea, for we shall find him soon afterwards saying that the flame will spread much wider. As he had formerly enjoined them to beware lest any man deceived them, so now he bids them meet with courage rumors of wars and wars themselves; for they would be in danger of giving way when surrounded by calamities, especially if they had promised to themselves ease and pleasure.

For all these things must take place. He adds this, not for the purpose of assigning a reason, but of warning them that none of these things happened accidentally, or without the providence of God, that they may not uselessly kick against the spur; for nothing has a more powerful efficacy to bring us into subjection, than when we acknowledge that those things which appear to be confused are regulated by the good pleasure of God. True, indeed, God himself never wants proper causes and the best reasons for allowing the world to be disturbed; but as believers ought to acquiesce in his mere good pleasure, Christ reckoned it enough to exhort the disciples to prepare their minds for endurance, and to remain firm, because such is the will of God.

But the end is not yet. He now states in plainer terms the threatening which I have already mentioned, that those events which were in themselves truly distressing would be only a sort of preparation for greater calamities; because, when the flame of war has been kindled in Judea, it will spread more widely; for ever since the doctrine of the Gospel was published, a similar ingratitude prevailing among other nations has aroused the wrath of God against them. Hence it happened that, having broken the bond of peace with God, they tore themselves by mutual contentions; having refused to obey the government of God, they yielded to the violence of their enemies; not having permitted themselves to be reconciled to God, they broke out into quarrels with one another; in short, having shut themselves out from the heavenly salvation, they raged against each other, and filled the earth with murders. Knowing how obstinate the malice of the world would be, he again adds,

8. But all these things are the beginnings of sorrows. Not that believers, who always have abundant consolations in calamities, should consume themselves with grief, but that they should lay their account with a long exercise of patience. Luke adds likewise earthquakes, and signs from heaven, with respect to which, though we have no authentic history of them, yet it is enough that they were predicted by Christ. The reader will find the rest in Josephus, (Wars of the Jews, VI. 5:3.)

MATTHEW 24:9-14; MARK 13:9-13; LUKE 21:12-19

Matthew 24:9-14

Mark 13:9-13

Luke 21:12-19

9. Then will they deliver you up to be afflicted, and will kill you; and you will be hated by all nations on account of my name. 10. And then will many be offended, and will deliver up one another, and will hate one another. 11. And many false prophets will arise, and will deceive many. 12. And because iniquity will abound, the love of many will be cooled. 13. But he who shall persevere to the end will be saved. 14. And this gospel of the kingdom will be preached throughout the whole world for a testimony to all nations; and then the end will come.

9. But take heed to yourselves; for they will deliver you up to councils and synagogues; you will be scourged and will be brought before rulers and kings on my account, for a testimony to them. 10. And the gospel must first be preached among all nations. 11. And when they shall lead you away to deliver you up, do not think beforehand what you shall say, nor premeditate, but whatever shall be given to you at that hour, speak; for it is not you that speak, but the Holy Ghost. 12. And the brother will deliver up the brother to death, and the father the son; and the children will rise up against their parents and will cause them to be put to death. 13. And you will be hated by all men on account of my name. But he that still endures to the end will be saved.

12. But before all these things they will lay hands upon you, and will persecute you, delivering you up to synagogues and prisons, and dragging you before kings and rulers on account of my name. 13. But it will happen “Et cela vous adviendra en (ou, servira pour) tesmoignage;” — “and this will happen to you as a testimony, or, will serve for a testimony.” to you for a testimony. 14. Settle it therefore in your hearts, that you must not premeditate your defense. “Mettez donc en vos cœurs de ne premediter comment vous respondrez;” — “settle then in your hearts not to premeditate how you shall answer.” 15. For will give you a mouth and wisdom, which all who oppose you will not be a le to contradict or oppose. 16. And you will also be delivered up by parents, and brothers, and relatives, and friends; and some of you they will put to death. 17. And you will be hated by all on account of my name. 18. And not a hair of your head will be lost. 19. In patience possess your souls. “Possedez vos ames par vostre patience;” — “possess your souls by your patience.”

Matthew 24:9. Then will they deliver you up to be afflicted. Christ now foretells to the disciples another kind of temptation, by which, in addition to ordinary afflictions, their faith must be tried; and that is, that they will be hated and detested by the whole world. It is painful and distressing enough in itself that the children of God should be afflicted in such a manner as not to be distinguished from the reprobate and the despisers of God, and should be subjected to the same punishments which those men endure on account of their crimes; and it appears to be still more unjust that they should be severely oppressed by grievous calamities from which the ungodly are exempted. But as wheat, after having been beaten by the flail along with the chaff, is pressed down and bruised by the millstone, so God not only afflicts his children in common with the ungodly, but subdues them by the cross even beyond others, so that we might be apt to think them more unhappy than the rest of mankind.

But Christ treats here strictly of the afflictions which the disciples had to endure on account of the gospel. For, though what Paul stays is true, that those whom God hath elected are likewise appointed by him to bear the cross,

that they may be conformed to the image of his Son, (Romans 8:29,)

yet he does not distinguish all by this special Mark of enduring persecution from the enemies of the gospel. It is of this species of the cross that Christ now speaks, when it becomes necessary that believers should incur the hatred, meet the reproaches, and provoke the fury, of the ungodly for the testimony of the gospel. For he intended to warn his disciples that the doctrine of the gospel, of which they were to be witnesses and messengers, would never be pleasant or agreeable to the world, as he had formerly explained to them. He foretells not only that they will have to contend with a few enemies, but that, wherever they come, all nations will oppose them.

But it was monstrous and incredible, and was fitted to astonish and shake even the strongest minds, that the name of the Son of God should be so infamous and hateful, that all who professed it would be everywhere disliked. Accordingly, the words of Mark are, take heed to yourselves. By this expression he points out the end and use of the warning, which is, that they ought to be prepared for endurance, lest, through want of caution, they might be overwhelmed by temptation. The same Mark adds, that this will be for a testimony to kings and rulers, when the disciples of Christ shall be brought before their tribunal. Luke expresses it a little differently, this will happen to you for a testimony, but the sense is quite the same; for Christ means that his gospel will be so much the more fully attested, when they have defended it at the risk of their lives.

If the apostles had only given their attention to preaching the gospel, and had not stood so firmly in defending it against the furious attacks of enemies, the confirmation of it would not have been so complete. But when they did not hesitate to expose their lives, and were not driven from their purpose by any terrors of death, their unshaken constancy made it manifest, how firmly they were convinced of the goodness of their cause. It was therefore an authentic seal of the gospel, when the apostles advanced without terror to the tribunals of kings, and there made an open profession of the name of Christ. Accordingly, Peter calls himself

a witness of the sufferings of Christ, (1 Peter 5:1,)

whose badges he wore; and Paul boasts that he was

placed for the defense of the gospel, (Philippians 1:17.)

This is eminently worthy of attention, that those on whom God bestows so great an honor as to make them defenders of his truth, may not through base treachery fall from the faith.

Matthew 24:10. Then will many be offended. He now enumerates the temptations which will arise from bad examples. Now this is an exceedingly violent temptation, and difficult to overcome; for Christ is to many a stone of offense, (1 Peter 2:8,) on which some dash themselves, or by meeting which some are thrown back, and others fall away. In this expression Christ appears to me to include many kinds of troubles; for not only do they that had entered into the right course fall away, but many are exasperated against Christ; others, forgetful of moderation and justice, break out into rage; others grow profane, and lose every feeling of piety; and others, amidst the confusion which prevails, take upon themselves a liberty to commit crimes.

11. And many false prophets will arise. This warning differs from the former, in which Christ foretold that many would come in his name. For there he spoke only of impostors, who, shortly after the commencement of the Gospel, gave out that they were the Christ; but now he threatens that in all ages false teachers will arise, to corrupt sound doctrine, as Peter tells us (2 Peter 2:1) that the Church will be no less exposed to this evil under the Gospel than it anciently was under the Law. There is therefore no reason why error, and certain impostures of the devil and corruptions of piety, should strike pious minds with dismay; since no man is properly founded on Christ, who has not learned that we must stand firm against such attacks; for this is the undoubted trial of our faith, when it is in no degree shaken by the false doctrines which arise, or does he only say that false prophets will come, but likewise that they will be so crafty as to deceive and draw away sects after them. “En sorte qu’ils auront des disciples, et feront des sectes;” — “so that they will have disciples, and will form sects.” No ordinary caution is necessary here; for the multitude of those who are going astray is like a violent tempest, which compels us to leave the course, if we are not firmly fixed on God. On this subject something was said but lately.

12 Because iniquity will abound. How far and wide this evil extends every person ought to know, but there are very few who observe it. For in consequence of the superior clearness with which the light of the gospel discovers the malice of men, even good and properly regulated minds grow cool, and almost lose the desire to exercise benevolence. Each of them reasons thus with himself, that the duties which they perform to one person, or to another, are thrown away, because experience and daily practice show that almost all are ungrateful, or treacherous, or wicked. This is unquestionably a weighty and dangerous temptation; for what could be more unreasonable than to approve of a doctrine, by which the desire of doing good, and the rigor of charity, appear to be diminished? And yet when the gospel makes its appearance, charity, which ought to kindle the hearts of all men with its warmth, rather grows cool. But we must observe the source of this evil, which Christ points out, namely, that many lose courage, because through their weakness they are unable to stem the flood of iniquity which flows on every hand. Christ requires from his followers, on the other hand, such courage as to persist in striving against it; as Paul also enjoins us not to be weary of performing deeds of kindness and beneficence, (2 Thessalonians 3:13.) Although, then, the charity of many, overwhelmed by the mass of iniquities, should give way, Christ warns believers that they must surmount this obstacle, lest, overcome by bad examples, they apostatize. And therefore he repeats the statement, that no man can be saved, unless he strive lawfully, (2 Timothy 2:5,) so as to persevere to the end

14. And the gospel of the kingdom will be preached throughout the whole world. Our Lord, having delivered a discourse which gave no small occasion for sorrow, seasonably adds this consolation, to raise up minds that were cast down, or to uphold those which were falling. Whatever may be the contrivances of Satan, and how numerous soever may be the multitudes which he carries away, yet the gospel will maintain its ground till it be spread through the whole world. This might indeed appear to be incredible; but it was the duty of the apostles, relying on this testimony of their Master, to cherish hope against hope, and, in the meantime, to strive vigorously to discharge their office. As to the objection brought by some, that to this day not even the slightest report concerning Christ has reached the Antipodes and other very distant nations, this difficulty may be speedily resolved; for Christ does not absolutely refer to every portion of the world, and does not fix a particular time, but only affirms that the gospel—which, all would have thought, was immediately to be banished from Judea, its native habitation would be spread to the farthest bounds of the world before the day of his last coming.

For a testimony to all nations. He describes this to be the end of preaching; for although

God has never left himself (ἀμάρτυρον) without witness, (Acts 14:17,)

and although in special manner he testified to the Jews concerning himself, yet it was a testimony remarkable beyond all others when he revealed himself in Christ; and therefore Paul says, that he was manifested in due time, (1 Timothy 2:6,) because this was the proper season for calling the whole world to God. Let us, therefore, learn that, wherever the gospel is preached, it is as if God himself came into the midst of us, and solemnly and expressly besought us, that we may not wander in darkness, as if we knew not where to go, and that those who refuse to obey may be rendered inexcusable.

And then will the end come. This is improperly restricted by some to the destruction of the temple, and the abolition of the service of the Law; for it ought to be understood as referring to the end and renovation of the world. Those two things having been blended by the disciples, as if the temple could not be overthrown without the destruction of the whole world, Christ, in replying to the whole question which had been put to him, reminded them that a long and melancholy succession of calamities was at hand, and that they must not hasten to seize the prize, before they had passed through many contests and dangers. In this manner, therefore, we ought to explain this latter clause: “The end of the world will not come before I have tried my Church, for a long period, by severe and painful temptations,” for it is contrasted with the false imagination which the apostles had formed in their minds. Hence, too, we ought to learn that no particular time is here fixed, as if the last day were to follow in immediate succession those events which were just now foretold; for the believers long ago experienced the fulfillment of those predictions which we have now examined, and yet Christ did not immediately appear. But Christ had no other design than to restrain the apostles, who were disposed to fly with excessive eagerness to the possession of the heavenly glory, and to show them the necessity of patience; as if he had said, that redemption was not so close at hand as they had imagined it to be, but that they must pass through long windings.

MATTHEW 24:15-28; MARK 13:14-23; LUKE 21:20-24; 17:22-25

Matthew 24:15-28

Mark 13:14-23

Luke 21:20-24

15. When therefore you shall see the abomination of desolation, which is described by Daniel the prophet, standing in the holy place, (let him that readeth understand,) 16. Then let them who are in Judea flee to the mountains. 17. Let not him who is on the housetop go down to carry anything out of his house; 18. And let not him who is in the field return to carry away his clothes. 19. But woe to the women with child, and to them that give suck in those days. 20. And pray that your flight may not be in the winter, nor on the sabbath. “Ny an jour du Sabbath;” — “nor on the Sabbath-Day.” 21. For there will then be great tribulation, such as hath not been from the beginning of the world till this time, nor will be. 22. And unless those days had been shortened, no flesh would have been saved, but on account of the elect those days shall be shortened. 23. If anyone shall then say to you, Lo, here is Christ, or there, do not believe it. 24. For false Christs and false prophets shall arise, and shall perform great signs and wonders, so that even the elect (if it were possible) will be led into error. 25. Lo, I have foretold it to you. 26. If then they shall say to you, Lo, he is in the desert, go not out; lo, he is in the secret chamber, do not believe it. 27. For as the lightning goeth out of the east, and shineth even to the west, so shall also be the coming of the Son of man. 28. For wherever the carcass is, there will the eagles also be gathered together.

14. But when you shall see the abomination of desolation, which is described by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that are in Judea flee to the mountains; 15. And let not him who is on the housetop go down into the house, or enter into it, to carry away anything out of his house. 16. And let not him that is in the field return back to bring away his cloak. 17. But woe to the women with child, and to them that give suck in those days. 18. But pray that your flight may not be in the winter. 19. For in those days there shall be tribulation, such as hath not been from the beginning of the creation which God created till this time, nor will be. 20. And unless the Lord had shortened the days, no flesh would have been saved, but on account of the elect whom he hath chosen, he hath shortened the days. 21. And if anyone shall then say to you, Lo, here is Christ, or, lo, there, do not believe it. 22. For false Christs and false prophets shall arise, and shall perform signs and wonders to deceive (if it were possible) even the elect. 23. But take heed; lo, I have foretold to you all things.

20. And when you shall see Jerusalem surrounded by armies, then know that its desolation is at hand. 21. Then let them who are in Judea flee to the mountains; and let them who are in the midst of it withdraw; and let not those who are in the fields enter into it. 22. For these are days of vengeance, that all things which are written may be fulfilled. 23. But woe to women with child, and to them that give suck in those days; for there shall be great tribulation on the earth, and wrath on this people. 24. And they shall fall by the edge of the sword, and shall be led captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled.

Luke 17:22-25

22. And he said to the disciples, The days will come when you shall desire to see one of the days of the Son of man, and shall not see it. 23. And they will say to you, Lo, he is here, or, lo, he is here; do not go, nor follow them. “Mais n’y allez point, et ne les suyvez point;” — “but go not there, and do not follow them.” 24. For as the lightning, flashing from one side which is under heaven, shineth to the other side which is under heaven, so shall be also the Son of man in his day. 25. But he must first suffer many things, and be rejected by this generation.

Matthew 24:15. When you shall see the abomination of desolation. Because the destruction of the temple and city of Jerusalem, together with the overthrow of the whole Jewish government, was (as we have already said) a thing incredible, and because it might be thought strange, that the disciples could not be saved without being torn from that nation, to which had been committed the adoption and the covenant (Romans 9:4) of eternal salvation, Christ confirms both by the testimony of Daniel As if he had said, That you may not be too strongly attached to the temple and to the ceremonies of the Law, God has limited them to a fixed time, “Dieu a limité certain temps auquel ces choses prendrent fin;” — “God has limited a certain time when those things shall be terminated.” and has long ago declared, that when the Redeemer should come, sacrifices would cease; and that it may not give you uneasiness to be cut off from your own nation, God has also forewarned his people, that in due time it would be rejected. Such a prediction was not only well adapted for removing ground of offense, but likewise for animating the minds of the godly, that amidst the sorest calamities—knowing that God was looking upon them, and was taking care of their salvation—they might betake themselves to the sacred anchor, where, amidst the most dreadful heavings of the billows, their condition would be firm and secure.

But before I proceed farther, I must examine the passage which is quoted by Christ. Those commentators are, I think, mistaken, who think that this quotation is made from the ninth chapter of the Book of Daniel The passage here referred to, and from which CALVIN thinks that the quotation is not made, is Daniel 9:27, And he shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifices and the oblation to cease, and for the overspreading or abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. The other passage, from which he supposes the quotation to have been actually made, is Daniel 12:11, And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. We have given both passages, as they stand in the authorized version. — Ed. For there we do not literally find the words, abomination, of desolation; and it is certain that the angel does not there speak of the final destruction which Christ now mentions, but of the temporary dispersion which was brought about by the tyranny of Antiochus. Antiochus, known in history by the surname Epiphanes, or, Illustrious, but more frequently denominated by the Jews who had beheld his cruelties, and by others who were shocked at the indecency of his public life, Antiochus Epimanes, or, Furious. — Ed. But in the twelfth chapter the angel predicts what is called the final abrogation of the services of the Law, “Du service et des ceremonies de la Loy;” — “of the service and of the ceremonies of the Law.” which was to take place at the coming of Christ. For, after having exhorted believers to unshaken constancy, he fixes absolutely the time both of the ruin and of the restoration. “Car apres qu’il avoit exhorté les fideles à une constance ferme et bien assuree, et avoit predit que l’advenement de Christ mettroit fin aux ceremonies, et doan, pour signe la profanation externe du temple, finale-ment au chapitre treizieme (douzieme?) il determine un temps certain tant de la ruine que du restablissement.” — “For after having exhorted believers to a firm and assured constancy, and having predicted that the coming of Christ would put an end to ceremonies, and having given the outward profanation of the temple as a sign, finally, in the thirteenth (twelfth?) chapter he determines a fixed time both for the ruin and for the restoration.”

From the time, says he, that the daily sacrifices shall be taken away, and the abomination of desolation set up, there will be a thousand two hundred and ninety days. Blessed is he who shall wait till he come to the thousand three hundred and thirty-five days, (Daniel 12:11, 12.)

I am aware that this passage is tortured in a variety of ways on account of its obscurity; but I consider the natural meaning of it to be, that the angel declares that, after the temple has been once purified from the pollutions and idols of Antiochus, another period will arrive when it will be exposed to a new profanation, and when all its sacredness and majesty will be for ever lost. “Sans esperance de plus la recouvrer;” — “without the expectation of ever again recovering it.” And as that message was sad and melancholy, he again recalls the prophet to one year, and two years, and six months. These words denote both the duration and the close of the calamities; for, in an interrupted succession of calamities, the course of one year appears to us very long, but when that space of time is doubled, the distress is greatly increased. The Spirit therefore exhorts believers to prepare themselves for the exercise of patience, not only for a single year, that is, for a long period, but to lay their account with enduring tribulations through an uninterrupted succession of many ages. There is no small consolation also in the phrase, half a time, (Daniel 12:7) for though the tribulations be of long continuance, yet the Spirit shows that they will not be perpetual. And, indeed, he had formerly used this form of expression: The calamity of the Church shall last through a time, times, and half a time, (Daniel 7:25.) But now he reckons the period of three years and six months by days, that believers may be more and more hardened by a very long continuance of calamities; for it is customary with men in adversity to compute time, not by years or months, but by days, a single day being, in their estimation, equal to a year In prophetic language one day stands for a year, a Jewish month (of thirty days) for thirty years, and a Jewish year (of three hundred and sixty days) for three hundred and sixty years. Thus a time, or Jewish year, stood for three hundred and sixty years; times, or two Jewish years, stood for seven hundred and twenty years; and half a time, or half of a Jewish year, stood for one hundred and eighty years; so that the time, times, and half a time, (Daniel 7:25; 12:7; Revelation 12:14,) or three years and a half, represented one thousand two hundred and sixty years. By a similar computation, forty-two months, (Revelation 11:2; 13:5,) of thirty days each, denoted the same period. — Ed. He says that those will be happy who bear up to the end of that period; that is, who with invincible patience persevere to the end.

Now Christ selects only what suited his purpose, namely, that the termination of sacrifices was at hand, and that the abomination, which was the sign of the final desolation, would be placed in the temple. But as the Jews were too strongly attached to their present condition, and therefore paid little attention to the prophecies which foretold the abolition of it, Christ, as if endeavoring to gain their ear, bids them read attentively that passage, where they would learn that what appeared to them difficult to be believed was plainly declared by the Prophets. “Sinon qu’on vueille prendre. ceci comme estant dit en la personne de l’Evangeliste; toutesfois il est plus vray-semblable que c’est Christ qui parle, et que suyvant son propos d’un fil continuel, il exhorte les siens estre attentifs a bon escient.” — “Unless we choose to take this as having been said in the person of the Evangelist; yet it is more probable that it is Christ who speaks, and that, following out his subject, he exhorts his followers to be earnestly attentive.” Abomination means profanation; for this word denotes uncleanness, “La pollution, immondicit, et souillure;” — “pollution, uncleanness, and defilement.” which corrupts or overturns the pure worship of God. It is called desolation, because it drew along with it the destruction of the temple and of the government; as he had formerly said, (Daniel 9:27,) that the pollution introduced by Antiochus was, as it were, the standard of temporary desolation; for such I conceive to be the meaning of the wing, or, “spreading out.” כנפ שקוצים משמם, the wing (or, spreading out) of abominations which maketh desolate. — Ed It is a mistake to suppose that this expression denotes the siege of Jerusalem, and the mistake receives no countenance from the words of Luke, who did not intend to say the same thing, but something quite different. For that city having been formerly delivered, when it appeared to be in the midst of destruction, lest believers should expect something of the same kind in future, Christ declares that, as soon as it would be surrounded by armies, it was utterly ruined, because it was wholly deprived of divine assistance. The meaning therefore is, that the issue of the war will not be doubtful, because that city is devoted to destruction, which it will not be able to escape any more than to rescind a decree of heaven. Accordingly, Luke shortly afterwards adds, that Jerusalem will be trodden down by the Gentiles, a mode of expression which denotes utter ruin. But as it might appear to be strange that the holy city should be thus given up to the Gentiles, to do with it as they pleased, he adds a consolation, “Il adjouste quant et quant une consolation speciale pour le regard des fideles, (laquelle Daniel omet, pource qu’il parle à tout le corps du peuple;)” — “he adds to it a special consolation with respect to believers, (which Daniel leaves out, because he speaks to the whole body of the people.”) that it was only for a time that so much liberty was allowed to the Gentiles, till their iniquity was ripe, and the vengeance which had been reserved for them was fully displayed.

16. Then let them who are in Judea flee to the mountains. Having shown by the testimony of the prophet that, when the temple had been profaned, the services of the Law would soon afterwards be abolished, he adds, that fearful and appalling calamities will soon overtake the whole of Judea, so that there will be nothing more desirable than to withdraw a distance from it; and, at the same time, he states that they will be so sudden, that time will scarcely be time allowed for the most rapid flight. For such is the import of the expressions, Let not him who is on the house-top enter into the house; let not him who is in the field turn back; that is, lest, by attempting to save their property, they themselves perish. Again, Woe to the women with child, and to them that give suck; for they will not be in a fit condition for flight. Again, Pray that your fight may not be in the winter; that is, that neither a regard to the sacredness of the day, nor the roughness of the roads, nor the shortness of the clays, may prevent or retard your flight. The design of Christ therefore was, first, to arouse his followers, that they might no longer indulge the hope of ease and repose, and the enjoyments of an earthly kingdom; and, secondly, to fortify their minds, that they might not give way under ordinary calamities. Such an admonition, no doubt, was fir from being agreeable, but, in consequence of their stupidity, and the great weight of the calamities, it was highly necessary.

21 For there will then be great tribulation. Luke says also, that there will be days of vengeance, and of wrath on that people, that all things which are written may be fulfilled. For since the people, through obstinate malice, had then broken the covenant of God, it was proper that alarming changes should take place, by which the earth itself and the air would be shaken. True, indeed, the most destructive plague inflicted on the Jews was, that the light of heavenly doctrine was extinguished among them, and that they were rejected by God; but they were compelled—as the great hardness of their hearts made it necessary that they should be compelled—to feel the evil of their rejection by sharp and severe chastisements. Now the true cause of such an awful punishment was, that the desperate wickedness of that nation had reached its height. For not only had they haughtily despised, but even disdainfully rejected the medicine which was brought for their diseases; and, what was worse, like persons who were mad or possessed by the devil, they wreaked their cruelty on the Physician himself. “Il s’estoyent ruez cruellment, contre la personne mesme du Medecin, le mettant à mort.” — “They had pursued with cruel rage the very person of the Physician, putting him to death.” Since the Lord executed his vengeance on those men for their inveterate contempt of the Gospel, accompanied by incorrigible rage, let their punishment be always before our eyes; and let us learn from it, that no offense is more heinous in the sight of God, than obstinacy in despising his grace. But though all who in like manner despise the Gospel will receive the same punishment, God determined to make a very extraordinary demonstration in the case of the Jews, that the coming of Christ might be regarded by posterity with greater admiration and reverence. For no words can express the baseness of their criminality in putting to death the Son of God, who had been sent to them as the Author of life. Having committed this execrable sacrilege, they did not cease to incur the guilt of one crime after another, and thus to draw down upon themselves every ground of utter destruction. And, therefore, Christ declares that never afterwards will there be such tribulation in the world; for, as the rejection of Christ, viewed in itself, and especially as attended by so many circumstances of detestable obstinacy and ingratitude, was worthy of abhorrence above all the sins committed ill all ages, so also it was proper that, in the severity of punishment with which it was visited, it should go beyond all others.

22 And unless those days had been shortened. He presents an appalling view of those calamities, but at the same time mingles it with this consolation, that they would be sufficient to exterminate the very name of the Jews, if God did not look to his elect, and on their account grant some alleviation. This passage agrees with that of Isaiah:

Unless the Lord had left us a small seed, we would have been as Sodom, and we would have been like Gomorrah, (Isaiah 1:9.)

For it was necessary, as Paul assures us, that the vengeance of God, which had been displayed in the Babylonish captivity, should be again fulfilled at the coming of Christ, (Romans 9:29.) Nay more, in proportion as our wickedness was greater, it deserved a greater severity of punishment. And therefore Christ says that, unless God put a period to those calamities, the Jews will utterly perish, so that not a single individual will be left; but that God will remember his gracious covenant, and will spare his elect, according to that other prediction of Isaiah,

Though thy people were like the sand of the sea, a remnant only shall be saved, (Isaiah 10:22.)

This affords us a striking proof of the judgment of God, when he afflicts his visible Church to such a degree, that we would be ready to conclude that it had altogether perished; and yet, in order to preserve some seed, he miraculously rescues from destruction his elect, though few in number, that, contrary to expectation, they may escape from the jaws of death. For, on the one hand, it is fitted to alarm hypocrites, that they may not, through reliance on the title and outward appearance of a Church, cherish the vain hope that they will pass unpunished, for the Lord will find some means of delivering his Church, when those men have been given up to destruction; and, on the other hand, it conveys a wonderful consolation to the godly, that God will never allow his wrath to proceed so far as not to provide for their safety. Thus, in punishing the Jews, the wrath of God burned to an extent which was truly awful, and yet, contrary to the expectation of men, he restrained it in such a manner, that not one of the elect perished. And it was a miracle which almost exceeded belief; that, as salvation was to proceed from Judea, out of a few drops of a fountain which was dried up God formed rivers to water the whole world; for, in consequence of the hatred of all nations which they had drawn upon themselves, they narrowly escaped from being murdered in all places, by a preconcerted signal, in one day. Nor can it be doubted, that when many persons entreated that they should be slaughtered in this manner, Titus was restrained by God from giving permission to his soldiers and to others who were excessively desirous to carry such a design into execution; and, therefore, when the Roman Emperor at that time prevented the utter destruction of the whole nation, that was the shortening here mentioned, for preserving some seed, (Isaiah 1:9.)

Yet it ought to be observed, that it was on account of the elect that God restrained the fierceness of his anger, that he might not consume them all. For why did he determine that a few should remain out of a vast multitude? and what reason had he for giving them a preference above others? It was because his grace dwelt in the people whom he had adopted; and, that his covenant might not fail, some were elected and appointed to salvation by his eternal purpose. Hence Paul ascribes to free election (Romans 11:5) the reason why out of an immense nation a remnant only was saved. Away then with human merits, when our attention is directed exclusively to the good pleasure of God, that the distinction between some persons and others may depend solely on this, that those who have been elected must be saved. To state the matter more clearly and fully, Mark uses a superfluity of words, “Il use de redite, ou de paroles superflues;” — “he makes use of a repetition, or of superfluous words.” expressing it thus, on account of the elect, whom he hath chosen, he hath shortened the days. Certainly the use of the word elect might have been sufficient, if he had not intended to state expressly that God is not induced by external causes to bestow his favor on some rather than on others; but that, because he has elected those whom he will save, he ratifies the secret purpose of his grace in their salvation.

But a question arises, how was it on account of the elect that God set a limit to these calamities, so as not utterly to destroy the Jews, when many of those who were saved were reprobate and desperate? The reply is easy. A part of the nation was preserved, that out of them God might bring his elect, who were mixed with them, like the seed after the chaff has been blown off. So then, though temporal safety was bestowed equally on the reprobate and on the elect, yet, as it was of no advantage to the reprobate, it is justly ascribed to the elect alone, for it was to their benefit that the wonderful providence of God was directed.

23. If any one shall then say to you. He again repeats what he had said about impostors, and not without reason; for there was great danger arising from this temptation, that wretched men, while their affairs were in a troubled and desperate condition, would be deceived by false pretenses, would seek phantoms instead of Christ, and would embrace the delusions of Satan, as if they were assistance from God. As the Jews, when they were so severely oppressed on account of having despised redemption, needed, at least, violent remedies to restrain them from treachery, Satan cunningly held out to them new hopes, which would withdraw them still farther from God. And certainly, when we are left without direction in adversity, nothing is more pernicious than to be deceived, under the disguise of the name of God, by falsehoods which not only shut against us the door of repentance, but increase the darkness of infidelity, and at length overwhelm us with despair, and drive us to madness. The repetition of the statement, therefore, was far from being superfluous, when the danger was so great; and especially when Christ warns them that false prophets will come prepared with no ordinary instruments of deception, with signs and wonders fitted to confound weak minds. For since it is by miracles that God attests the presence of his power, and since they are therefore seals of the true doctrine, we need not wonder if impostors gain credit by them. By this kind of delusion God revenges the ingratitude of men, that they who rejected the truth may believe a lie, and that they who shut their eyes against the light which was offered to them may be plunged deeper and deeper in darkness. He exercises, at the same time, the constancy of his followers, which comes to shine with greater brightness, when they give way to no kind of impostures.

Again, since our Lord declares that antichrists and false prophets would be armed with miracles, there is no reason why the Papists should talk so haughtily on this ground, or why we should be terrified by their boasting. In support of their superstitions they plead miracles, — those very miracles which, the Son of God predicted, would corrupt the faith of many, and which, therefore, wise men ought not to hold in such estimation as to be sufficient of themselves to prove either one or another kind of doctrine. If it be objected, that such reasoning would overthrow and set aside the miracles by which both the Law and the Gospel were ratified, I reply, that the Spirit engraved on them an undoubted mark, which removed from believers all doubt and fear of being mistaken. For when God displayed his power for the purpose of confirming his people, he did not act in so confused a manner as not to manifest the true and infallible distinction. Besides, the manner in which miracles seal doctrine is such, that the doctrine itself mutually shines before them, and dispels all the clouds by which Satan darkens the minds of the simple. In short, if we wish to guard against impostures, let us preserve the connection between miracles and doctrine unbroken.

24. So that even the elect (if it were possible) will be led into error. This was added for the purpose of exciting alarm, that believers may be more careful to be on their guard; for when such unbounded freedom of action is allowed to false prophets, and when they are permitted to exert such powers of deceiving, those who are careless and inattentive would easily be entangled by their snares. Christ therefore exhorts and arouses his disciples to keep watch, and at the same time reminds them that there is no reason for being troubled at the strangeness of the sight, if they see many persons on every hand led away into error. While he excites them to solicitude, that Satan may not overtake them in a state of sloth, he gives them abundant ground of confidence on which they may calmly rely, when he promises that they will be safe under the defense and protection of God against all the snares of Satan. And thus, however frail and slippery the condition of the godly may be, yet here is a firm footing on which they may stand; for it is not possible for them to fall away from salvation, to whom the Son of God is a faithful guardian. For they have not sufficient energy to resist the attacks of Satan, unless in consequence of their being

the sheep of Christ, which none can pluck out of his hand, (John 10:28.)

It must therefore be observed, that the permanency of our salvation does not depend on us, but on the secret election of God; for though our salvation is kept through faith, as Peter tells us, (1 Peter 1:5,) yet we ought to ascend higher, and assure ourselves that we are in safety, because the Father hath given us to the Son, and the Son himself declares, that

none who have been given to him shall perish (John 17:12.).

25. Lo, I have foretold it to you. Mark expresses our Lord’s meaning more fully. But take heed: lo, I have foretold you all things. By these words we are taught that they who are dismayed by the stumbling-blocks which Christ predicted are altogether inexcusable; for since the will of God ought to be our rule, it is sufficient that we have received timely warning that such is his pleasure. Again, as he declares that

he is faithful, and will not suffer us to be tempted beyond what we are able to bear, (1 Corinthians 10:13,)

we shall never be in want of strength to resist, provided that our weakness be not nourished by indifference.

26. Lo, he is in the desert. Luke connects this discourse with another reply of Christ; for, having been interrogated by the Pharisees about the coming of the kingdom of God, he replied, that it would not come with observation; and then follows in Luke’s narrative that, turning to his disciples, he informed them that the days would come when they would no longer see a day of the Son of man. By these words he intended to charge them

to walls in the light before the darkness of the night overtook them, (John 12:35;)

for this ought to have been a very powerful excitement to endeavor to make progress, so long as they enjoyed the presence of Christ, when they 1earned that very serious disturbances were at hand. Whether or not Christ admonished his disciples twice on this subject is uncertain; but I think it. probable that Luke, while he was speaking of the coming of the kingdom of God introduced sentences taken from a different occasion, which he frequently does, as we have seen in other instances.

But as this passage has been, through ignorance, tortured in various ways, that the reader may ascertain the true meaning, he must attend to the contrast between a state of concealment and that extension of the kingdom of Christ far and wide, and which would be sudden and unexpected, as the lightning dashes from the east to the west. For we know that the false Christs—in accordance with the gross and foolish hope of that nation—drew along with them as large bodies of men as they could collect into the recesses of the desert, or into caverns, or other places of retirement, in order to throw off the yoke of the Roman government by force and by arms. The meaning therefore is, that every one who collects his forces into a secret place, in order to regain the freedom of the nation by arms, falsely pretends to be the Christ; for the Redeemer is sent to diffuse his grace suddenly and unexpectedly through every quarter of the world. But these two things are quite contrary, to shut up redemption within some corner, and to spread it through the whole world. The disciples were thus reminded that they must no longer seek a Redeemer within the small enclosure of Judea, because he will suddenly extend the limits of his kingdom to the uttermost ends of the world. And, indeed, this astonishing rapidity, with which the gospel flew through every part of the world, was a manifest testimony of divine power. For it could not be the result of human industry, that the light of the gospel, as soon as it appear, darted from one side of the world to the opposite side like lightning; and therefore it is not without reason that Christ introduces this circumstance for demonstrating and magnifying his heavenly glory. Besides, by holding out this vast extent of his kingdom, he intended to show that the desolation of Judea would not hinder him from reigning.

28 Wheresoever the carcass is. The meaning is, that by whatever methods Satan endeavors to scatter the children of God in various directions, still in Christ himself is the sacred bond of union, by which they must be kept united. For whence comes the dispersion, but that many depart from Christ, in whom alone our strength lies? Here then is a method laid down for promoting a holy union, that the separations produced by errors may not tear in pieces the body of the Church; and that method is, when we remain united to Christ. This ought to be carefully observed; for Christ does not restrict us either to the primacy of the Roman See, or to any other foolery, but employs this method alone for binding his Church together, that all in every quarter should look to him as the only head. Hence it follows, that those who are united to him by pure faith are beyond the risk of schism. Let the adherents of Rome now go, and exclaim that all are schismatics who do not allow themselves to be separated from Christ, that they may transfer their allegiance to a robber.

There also will the eagles be gathered together. When the Papists interpret the word carcass to denote the company of those who profess the same faith, and allegorically explain the eagles to represent acute and sagacious men, “Les gens subtils et de jugement, à scavoir les docteurs;” — “men of acuteness and judgment, namely, the doctors.” it is excessively absurd, “Il n’y a ne rime ne raison en cela;” — “there is neither rhyme nor reason in it.” for Christ had manifestly no other design than to call to himself, and to retain in union to him, the children of God, wherever they were scattered. Nor does Christ simply employ the word body, but (πτῶμα) carcass; “Aussi le mot Grec duquel use l’Evangeliste, ne signifie pas simplement un corps, mais un corps mort.” — “The Greek word, too, which the Evangelist employs, does not denote simply a body, but a dead body.” and he ascribes nothing to eagles but what we might apply to crows or vultures, according to the nature of the country which we inhabit. I attach as little value to the ingenuity of other commentators, who say that the death of Christ had a sweet savor, to draw the elect to God; for, in my opinion, Christ intended to argue from the less to the greater, that if birds have so great sagacity as to flock in great numbers from distant places to a single carcass, it would be disgraceful in believers not to assemble to the Author of life, from whom alone they derive their actual nourishment.

MATTHEW 24:29-31; MARK 13:24-27; LUKE 21:25-28

Matthew 24:29-31

Mark 13:24-27

Luke 21:25-28

29. And 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 heaven shall be shaken. 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 great power and glory. 31. And he shall send his angels with a loud sound of a trumpet; and they shall gather together his elect from the four winds, from one extremity of heaven to the other.

24. But in those days, after that tribulation, shall the sun be darkened, and the moon shall not give her light. 25. And the stars of heaven shall fall, and the powers which are in heaven shall be shaken. 26. And then shall they see the Son of man coming in the clouds with great power and glory. 27. And then shall he send his angels, and gather together his elect from the four winds, from the extremity of the earth to the extremity of heaven.

25. And there shall be signs in the sun, and in the moon, and in the stars, and on the earth the anguish of nations in despair, the sea and the waves roaring: 26. Men fainting through fear, “Tellement que les hommes seront comme morts de peur;” — “so that men will be as if dead through fear.” and expectation of those things which shall come on the world; for the powers of heaven shall be shaken. 27. And then shall they see the Son of man coming in a cloud with great power and glory. 28. But when these things begin to take place, look up, and lift up your heads, for your redemption is at hand.

Matthew 24:29. And immediately after the tribulation of those days. Christ comes now to speak of the full manifestation of his kingdom, about which he was at first interrogated by the disciples, and promises that, after they have been tried by so many distressing events, the redemption will arrive in due time. The principal object of his reply was, to confirm his disciples in good hope, that they might not be dismayed on account of the troubles and confusion that would arise. For this reason, he does not speak of his coming in simple terms, but employs those modes of expression which were common among the prophets, by which, the more attentively they were considered, so much the more severe would be the contest of temptation experienced by the reader, in consequence of the opposite character of the event. For what could be more strange than to see the kingdom of Christ not only despised, but oppressed by the cross, loaded with many reproaches, and overwhelmed by every kind of tribulation, that kingdom which the prophets had frequently described in such magnificent language? Might it not be asked, where was that majesty which would darken the sun, and moon, and stars, shake the whole frame of the world, and change the ordinary course of nature? Our Lord now meets these temptations, declaring that, though these predictions are not immediately fulfilled, they will at length be fully justified by the event. The meaning therefore is, that the predictions which had been formerly made about the miraculous shaking of heaven and earth, ought not to be restricted to the commencement of redemption, because the prophets had embraced the whole course of it, till it should arrive at perfection.

Having now ascertained Christ’s intention, we shall have no difficulty in perceiving the meaning of the words to be, that heaven will not be darkened immediately, but after that the Church shall have passed through the whole course of its tribulations. Not that the glory and majesty of the kingdom of Christ will not appear till his last coming, but because till that time is delayed the accomplishment of those things which began to take place after his resurrection, and of which God gave to his people nothing more than a taste, that he might lead them farther on in the path of hope and patience. According to this argument, Christ keeps the minds of believers in a state of suspense till the last day, that they may not imagine those declarations which the prophets made, about the future restoration, to have failed of their accomplishment, because they lie buried for a long period under the thick darkness of tribulations.

The tribulation of those days is improperly interpreted by some commentators to mean the destruction of Jerusalem; for, on the contrary, it is a general recapitulation (ἀνακεφαλαίωσις) of all the evils of which Christ had previously spoken. To encourage his followers to patience, he employs this argument, that the tribulations will at length have a happy and joyful result. As if he had said, “So long as the Church shall continue its pilgrimage in the world, there will be dark and cloudy weather; but as soon as an end shall have been put to those distresses, a day will arrive when the majesty of the Church shall be illustriously displayed.” In what manner the sun will be darkened we cannot now conjecture, but the event will show. He does not indeed mean that the stars will actually fall, but according to the apprehension of men; and accordingly Luke only predicts that there will be signs in the sun, and in the moon, and in the stars. The meaning therefore is, that there will be such a violent commotion of the firmament of heaven, that the stars themselves will be supposed to fall. Luke also adds that there will be a dreadful commotion of the sea, the sea and the waves roaring, so that men will faint through fear and alarm. In a word, all the creatures above and below will be, as it were, heralds to summon men to that tribunal, which they will continue to treat with ungodly and wanton contempt till the last day.

30. Then shall appear the sign of the Son of man. By this term Christ points out more clearly the difference between the present condition of his kingdom and its future glory; for it is a sort of admission that, amidst the darkness of tribulations, the majesty of Christ will not fully appear, and men will not perceive the redemption which he has brought. The confused mixture of things which we now perceive does certainly, on the one hand, darken our minds, and, on the other hand, bury the grace of Christ, and make it almost vanish from our sight, so that the salvation obtained by him, so far as relates to the perception of the flesh, is not comprehended. And therefore he declares that he will appear openly at his last coming and, surrounded by the heavenly power, which will be a sign erected on an elevated spot, he will turn the eyes of the whole world upon himself. “La puissance celeste, de laquelle il sera environné, servira comme d’une enseigne desployee pour contreindre tout le monde à le regarder;” — “the heavenly power, by which he shall be surrounded, will serve as a standard displayed to compel the whole world to look at him.”

Perceiving that the greater part of men would despise his doctrine and oppose his reign, he threatens also against all nations mourning and lamentation; because it is proper, that by his presence he should crush and destroy the rebels, who, while he was absent, despised his authority. He says this, partly to bring the haughty and refractory to repentance, by striking them with terror; and partly to confirm the minds of his followers amidst so great obstinacy existing in the world. For it is no slight ground of offense to see the ungodly living without concern, because they think that their mockery of God will remain unpunished; and again, there is nothing to which we are more prone than to be captivated by the allurements of the prosperity which they enjoy, so as to lose the fear of God. That the joy by which they are intoxicated may not excite the envy of believers, Christ declares that it will at length be turned into mourning and gnashing of teeth.

He alludes, I think, to Zechariah 12:11-14, where God, informing them that a striking display of his judgment will soon be made, declares that there will be lamentation in every family, such as is not usually seen at the funeral of a first-born son. There is no reason, therefore, why any person should expect the conversion of the world, for at length—when it will be too late, and will yield them no advantage—

they shall look on him whom they pierced, (Zechariah 12:10.)

Next follows the explanation of that sin, that they shall see the Son of man coming in the clouds, who at that time was living on earth in the garb of a despised servant. And thus he warns them that the glory of his kingdom will be heavenly, and not earthly, as the disciples had falsely imagined.

And he shall send his angels. He describes the effect of his power, that he will send his angels to gather his elect from the most distant parts of the world; for by the extremity of heaven is meant the most distant region. But Christ speaks hyperbolically, in order to show that the elect, even though they were carried away from the earth and scattered in the air, will again be gathered, so to be united in the enjoyment of eternal life under Him as their head, and enjoy the expected inheritance; for Christ intended to console his disciples, that they might not be altogether discouraged by the lamentable dispersion of the Church. Whenever, therefore, we perceive the Church scattered by the wiles of Satan, or torn in pieces by the cruelty of the ungodly, or disturbed by false doctrines, or tossed about by storms, let us learn to turn our eyes to this gathering of the elect. And if it appear to us a thing difficult to be believed, let us call to remembrance the power of the angels, which Christ holds out to us for the express purpose of raising our views above human means. For, though the Church be now tormented by the malice of men, or even broken by the violence of the billows, and miserably torn in pieces, so as to have no stability in the world, yet we ought always to cherish confident hope, because it will not be by human means, but by heavenly power, which will be far superior to every obstacle, that the Lord will gather his Church.

Matthew 24:32. Now learn a similitude from the fig-tree. I do not suppose the meaning of this to be merely that, during the state of confusion which has been mentioned, there will be as evident a sign that the coming of Christ is nigh, as that by which we know with certainty that the summer is at hand, when the trees begin to grow green; but, in my opinion, Christ expresses something else. For as in winter the trees, contracted by the severity of the cold, show greater vigor, but in spring lose their toughness, and appear more feeble, and are even cleft asunder to open up passage for fresh twigs, so the afflictions by which, according to the perception of the flesh, the Church is softened, do not in any way impair its vigor. As the inward sap diffused through the whole tree, after having produced this softness, collects strength to throw itself out for renovating what was dead, so the Lord draws from the corruption of the outward man the perfect restoration of his people. The general instruction conveyed is, that the weak and frail condition of the Church ought not to lead us to conclude that it is dying, but rather to expect the immortal glory for which the Lord prepares his people by the cross and by afflictions; for what Paul maintains in reference to each of the members must be fulfilled in the whole body, that

if the outward man is decayed the inward man is renewed day by day, (2 Corinthians 4:16.)

What Matthew and Mark had stated more obscurely, know you that it is nigh at the door, is more fully explained by Luke, know you that the kingdom of God is at hand; and in this passage the kingdom of God is not represented—as in many other passages—at its commencement, but at its perfection, and that according to the views of those whom Christ was teaching. For they did not view the kingdom of God in the Gospel as consisting in the peace and joy of faith and in spiritual righteousness, (Romans 14:17,) but sought that blessed rest and glory which is concealed under hope till the last day.

34. This generation shall not pass away. Though Christ employs a general expression, yet he does not extend the discourses to all the miseries which would befall the Church, but merely informs them, that before a single generation shall have been completed, they will learn by experience the truth of what he has said. For within fifty years the city was destroyed and the temple was razed, the whole country was reduced to a hideous desert, and the obstinacy of the world rose up against God. Nay more, their rage was inflamed to exterminate the doctrine of salvation, false teachers arose to corrupt the pure gospel by their impostures, religion sustained amazing shocks, and the whole company of the godly was miserably distressed. Now though the same evils were perpetrated in uninterrupted succession for many ages afterwards, yet what Christ said was true, that, before the close of a single generation, believers would feel in reality, and by undoubted experience, the truth of his prediction; for the apostles endured the same things which we see in the present day. “Que nous voyons aujourdhui advenir aux fideles;” — “which we see in the present day happen to believers.” And yet it was not the design of Christ to promise to his followers that their calamities would be terminated within a short time, (for then he would have contradicted himself, having previously warned them that the end was not yet;) but, in order to encourage them to perseverance, he expressly foretold that those things related to their own age. The meaning therefore is: “This prophecy does not relate to evils that are distant, and which posterity will see after the lapse of many centuries, but which are now hanging over you, and ready to fall in one mass, so that there is no part of it which the present generation will not experience.” So then, while our Lord heaps upon a, single generation every kind of calamities, he does not by any means exempt future ages from the same kind of sufferings, but only enjoins the disciples to be prepared for enduring them all with firmness.

35 Heaven and earth shall pass away. In order to secure greater confidence in his statements, he illustrates their certainty by this comparison, that it is more firm and stable than the entire structure of the world. “Que tout l’ordre de nature qui se voit au ciel et à la terre;” — “than the whole order of nature which is seen in heaven and in earth.” But this form of expression is explained by commentators in a variety of ways. Some refer it as the passing away of heaven and earth at the last day, by which their frail constitution will be brought to an end; while others explain it to mean, that sooner shall the entire structure of the world perish than the prophecy which we have just heard shall fail to be accomplished. But as there can be no doubt that Christ expressly intended to raise the minds of his followers above the contemplation of the world, I think that he refers to the continual changes which we see in the world, and affirms, that we ought not to judge of his sayings by the changeful character of the world, which resembles the billows of the sea; for we know how easily our minds are carried away by the affairs of the world, when it is undergoing incessant change. For this reason, Christ enjoins his disciples not to allow their attention to be occupied by the world, but to look down, from what may be called the lofty watch-tower of divine providence, on all that he foretold would happen. Yet from this passage we draw a useful doctrine, that our salvation, because it is founded on the promises of Christ, does not fluctuate according to the various agitations of the world, but remains unshaken, provided only that our faith rises above heaven and earth, and ascends to Christ himself.

36. But of that day and hour. By this sentence, Christ intended to hold the minds of believers in suspense that they might not, by a false imagination, fix any time for the final redemption. We know how fickle our minds are, and how much we are tickled by a vain curiosity to know more than is proper. Christ likewise perceived that the disciples were pushing forward with excessive haste to enjoy a triumph. He therefore wishes the day of his coming to be the object of such expectation and desire, that none shall dare to inquire when it will happen. In short, he wishes his disciples so to walk in the light of faith, that while they are uncertain as to the time, they may patiently wait for the revelation of him. We ought therefore to be on our guard, lest our anxiety about the time be carried farther than the Lord allows; for the chief part of our wisdom lies in confining ourselves soberly within the limits of God’s word. That men may not feel uneasy at not knowing that day, Christ represents angels as their associates in this matter; for it would be a proof of excessive pride and wicked covetousness, to desire that we who creep on the earth should know more than is permitted to the angels in heaven. “Aux anges de Paradis;” — “to the angels in Paradise.”

Mark adds, nor the Son himself. And surely that man must be singularly mad, who would hesitate to submit to the ignorance which even the Son of God himself did not hesitate to endure on our account. But many persons, thinking that this was unworthy of Christ, have endeavored to mitigate the harshness of this opinion by a contrivance of their own; and perhaps they were driven to employ a subterfuge by the malice of the Arians, who attempted to prove from it that Christ is not the true and only God. So then, according to those men, Christ did not know the last day, because he did not choose to reveal it to men. But since it is manifest that the same kind of ignorance is ascribed to Christ as is ascribed to the angels, we must endeavor to find some other meaning which is more suitable. Before stating it, however, I shall briefly dispose of the objections of those who think that it is an insult offered to the Son of God, if it be said that any kind of ignorance can properly apply to him.

As to the first objection, that nothing is unknown to God, the answer is easy. For we know that in Christ the two natures were united into one person in such a manner that each retained its own properties; and more especially the Divine nature was in a state of repose, and did not at all exert itself, “La Divinité s’est tenue comme cachee; c’est à dire, n’a point demonstré sa vertu;” — “the Divine nature was kept, as it were, concealed; that is, did not display `its power.” whenever it was necessary that the human nature should act separately, according to what was peculiar to itself, in discharging the office of Mediator. There would be no impropriety, therefor in saying that Christ, who knew all things, (John 21:17) was ignorant of something in respect of his perception as a man; for otherwise he could not have been liable to grief and anxiety, and could not have been like us, (Hebrews 2:17.) Again, the objection urged by some—that ignorance cannot apply to Christ, because it is the punishment of sin — is beyond measure ridiculous. For, first, it is prodigious folly to assert that the ignorance which is ascribed to angels proceeds from sin; but they discover themselves to be equally foolish on another ground, by not perceiving that Christ clothed himself with our flesh, for the purpose of enduring the punishment due to our sins. And if Christ, as man, did not know the last day, that does not any more derogate from his Divine nature than to have been mortal.

I have no doubt that he refers to the office appointed to him by the Father as in a former instance, when he said that it did not belong to him to place this or that person at his right or left hand, (Matthew 20:23; Mark 5:40.) For (as I explained under that passage Harmony, vol. 2, p. 421 ) he did not absolutely say that this was not in his power, but the meaning was, that he had not been sent by the Father with this commission, so long as he lived among mortals. So now I understand that, so far as he had come down to us to be Mediator, until he had fully discharged his office that information was not given to him which he received after his resurrection; for then he expressly declared that power over all things had been given to him, (Matthew 28:18.)

MATTHEW 24:37-42; MARK 13:33; LUKE 17:26-37; 21:34-36

Matthew 24:37-42

Mark 13:33

Luke 17:26-37

37. But as the days of Noah were, so shall also the coming of the Son of man be. 38. For as in the days that came before the deluge, they were eating and drinking, marrying and giving in marriage, till the day when Noah entered into the ark, 39. And knew not until the deluge came, “Et ne cognurent le deluge, jusqu’à ce qu’il fust venu;” — “and were not aware of the deluge, until it was come.” and took them all away: so shall also the coming of the Son of man be. 40. Two men shall then be in the field; one is taken, and the other is left. 41. Two women shall be grinding at the mill; one is taken, and the other is left. 42. Watch therefore, for you know not at what hour your Lord will come.

33. Take heed, watch and pray; for you know not when the time is. 

26. And as it happened in the days of Noah, so shall it be also in the days of the Son of man. 27. They ate, they drank, they married wives, and were given in marriage, till that day when Noah entered into the ark; and the deluge came, and destroyed them all. 28. In like manner also, as it happened in the days of Lot, they ate, they drank, they bought, they sold, they planted, they built; 29. But on the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. 30. In all these respects shall the day be when the Son of man shall be revealed. 31. In that day, let not him who shall be on the housetop, and his furniture in the house, go down to take them away; and in like manner, let not him who shall be in the field return to what he hath left behind. 32. Remember Lot’s wife. 33. Whosoever shall seek to save his soul, shall lose it; and whosoever shall lose it, will beget it to life. “Il l’engendrera en vic, ou, la vivifera, ou luy fera avoir vie;” — “he will beget it to life, or, will quicken it, or, will cause it to have life.” 34. I tell you, in that night two men shall be in one bed; one shall be taken, and the other shall be left. 35. Two women shall be grinding together; one shall be taken, and the other shall be left. 36. Two men shall be in the field; one shall be taken, and the other shall be left. 37. Then they answering say to him, Where, Lord? And he said to them, Wherever the carcass is, there will the eagles also be gathered together.

Luke 21:34-36

34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. 35. For as a snare shall it come “Car il surprendra comme un laqs;” — “for it will come unawares at a snare.” on all who dwell on the face of the whole earth. 36. Watch therefore, praying at all times that you may be permitted to escape all those things which shall happen, and to stand before the Son of man.

Matthew 24:37. But as the days of Noah were. Although Christ lately expressed his desire to keep the minds of his followers in suspense, that they might not inquire too anxiously about the last day; yet, lest the indifference arising out of the enjoyments of the world should lull them to sleep, he now exhorts them to solicitude. He wished them to be uncertain as to his coming, but yet to be prepared to expect him every day, or rather every moment. “De jour en jour, ou plustost d’heure en heure;” — “from day to day, or rather from hour to hour.” To shake off their sloth, and to excite them more powerfully to be on their guard, he foretells that the end will come, while the world is sunk in brutal indifference; just as in the days of Noah all the nations were swallowed up by the deluge, when they had no expectation of it, but rioted in gluttony and voluptuousness, and shortly afterwards, the inhabitants of Sodom, while they were abandoning themselves without fear to sensuality, were consumed by fire from heaven. Since indifference of this sort will exist about the time of the last day, believers ought not to indulge themselves after the example of the multitude.

We have now ascertained the design of Christ, which was, to inform believers that, in order to prevent themselves from being suddenly overtaken, they ought always to keep watch, because the day of the last judgment will come when it is not expected. Luke alone mentions Sodom, and that in the seventeenth chapter, where he takes occasion, without attending to the order of time, to relate this discourse of Christ. But it would not have been improper that the two Evangelists should have satisfied themselves with a single example, though Christ mentioned two, more especially when those examples perfectly agreed with each other in this respect, that at one time the whole human race, in the midst of unbroken indolence and pleasure, was suddenly swallowed up, “Avoit esté soudainement destruit par les eaux;” — “was suddenly destroyed by the waters.” with the exception of a few individuals. When he says that men were giving their whole attention to eating, drinking, marriage, and other worldly employments, at the time when God destroyed the whole world by a deluge, and Sodom by thunder; these words mean that they were as fully occupied with the conveniences and enjoyments of the present life, as if there had been no reason to dread any change. And though we shall immediately find him commanding the disciples to guard against surfeiting and earthly cares, yet in this passage he does not directly condemn the intemperance, but rather the obstinacy, of those times, in consequence of which, they despised the threatenings of God, and awaited with indifference their awful destruction. Promising to themselves that the condition in which they then were would remain unchanged, they did not scruple to follow without concern their ordinary pursuits. And in itself it would not have been improper, or worthy of condemnation, to make provision for their wants, if they had not with gross stupidity opposed the judgment of God, and rushed, with closed eyes, to unbridled iniquity, as if there had been no Judge in heaven. So now Christ declares that the last age of the world will be in a state of stupid indifference, so that men will think of nothing but the present life, and will extend their cares to a long period, pursuing their ordinary course of life, as if the world were always to remain in the same condition. The comparisons are highly appropriate; for if we consider what then happened, we shall no longer be deceived by the belief that the uniform order of events which we see in the world will always continue. For within three days of the time, when every man was conducting his affairs in the utmost tranquillity, the world was swallowed up by a deluge, and five cities were consumed by fire.

39. And knew not until the deluge came. The source and cause of their ignorance was, that unbelief had blinded their minds; as, on the other hand, we are informed by the Apostle, that Noah beheld at a distance, by the eyes of faith, the vengeance of God which was still concealed, so as to entertain an early dread of it, (Hebrews 11:7.) And here Christ compares Noah with the rest of the world, and Lot with the inhabitants of Sodom, that believers may learn to withdraw, lest they wander and be cut off along with others. But it must be observed that the reprobate, at that time, were hardened in their wickedness, because the Lord did not show his grace to any but his servants, by giving them a salutary warning to beware in proper time. Not that information of the future deluge was altogether withheld from the inhabitants of the world—before whose eyes Noah, in building the ark for more than a hundred years, presented a warning of the approaching calamity—but because one man was specially warned, by divine revelation, of the future destruction of the whole world, and raised up to cherish the hope of salvation. Though the report of the last judgment is now widely circulated, and though there are a few persons who have been taught by God to perceive that Christ will come as a Judge in due time, yet it is proper that those persons should be aroused by this extraordinary kindness of God, and that their senses should be sharpened, lest they give themselves up to the indifference which so generally prevails. For Peter compares the ark of Noah with our baptism on this ground, that a small company of men, separated from the multitude, is saved amidst the waters, (1 Peter 3:20, 21.) To this small number, therefore, our minds must be directed, if we desire to escape in safety.

40. Two men shall then be in the field. Before mentioning this, Luke inserts some sentences; the first of which is presented by Matthew as belonging to the destruction of Jerusalem, Let not him who shall be on the house-top go down into his house to carry away his furniture. But it is possible that Christ applied the same words to various subjects. Luke states also a warning, that the disciples should remember Lot’s wife; that is, that they should forget those things which are behind, (Philippians 3:13) and advance towards the end of the heavenly calling. For Lot’s wife was changed into a pillar of salt, (Genesis 19:26,) because, hesitating whether there were good reasons for departing from the city, she looked behind her, by which she gave the lie to the heavenly oracle. Perhaps, too, regret at leaving her nest, in which she had dwelt with comfort, induced her to turn her head. Since, therefore, God intended that she should remain as an everlasting demonstration, our minds ought to be strengthened by the constancy of faith, that they may not hesitate and give way in the middle of the course; and they ought also to be trained to perseverance, in order that, bidding adieu to the fascinations of a transitory life, they may rise cheerfully and willingly towards heaven.

Luke adds a third sentence, whosoever shall seek to save his soul will lose it, that the desire of an earthly life may not prevent believers from passing rapidly through the midst of death, to the salvation laid up for them in heaven. And Christ employs a strong expression to denote the frailty of the present life, when he says that souls (Ζωογονοῦνται), — that is, are begotten into life — when they are lost. His meaning is the same as if he had declared that inch do not live in the world, because the commencement of that life which is real, and which is worthy of the name, is, to leave the world. Luke afterwards adds what we find also in Matthew, that husbands and wives will then be separated, that the tics by which human beings are bound to each other in the world may not hinder or retard the godly; for it frequently happens that, while men are paying attention to each other, not one of them advances a step. In order, therefor that every man in his own department, freed from every bond and impediment, may run with cheerfulness, Christ informs us that, out of a single couple, one partner will be taken, while the other is left. Not that all who are united must of necessity be thus separated; for the sacred bond of piety will cause a believing wife to cleave to a believing husband, and will cause children to accompany their father. But Christ only intended, in order to cut off every occasion of delay, to enjoin every one to make haste, that those who already prepared may not waste their time in waiting for their companions. Immediately afterwards Luke adds, where the carcass is, there will the eagles also be gathered together; which must not, however, be restricted to the last day, but as the disciples had asked, Where, Lord? that is, “How shall we stand erect amidst so great shaking? and how shall we remain safe amidst such dangerous storms? and to what places of concealment shall we resort for protection, when we are united?” Christ declares, as we find in Matthew—that he is the banner of solid union, and in which all the children of God must be gathered.

42. Watch therefore. In Luke the exhortation is more pointed, or, at least, more special, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life. And certainly he who, by living in intemperance, has his senses overloaded with food and wine, will never elevate his mind to meditation on the heavenly life. But as there is no desire of the flesh that does not intoxicate a man, they ought to take care, in all these respects, not to satiate themselves with the world, if they wish to advance with speed to the kingdom of Christ. The single word watch — which we find in Matthew — denotes that uninterrupted attention which keeps our minds in full activity, and makes us pass through the world like pilgrims.

In the account given by Mark, the disciples are first enjoined to take heed lest, through carelessness or indolence, ruin overtake them; and next are commanded to watch, because various allurements of the flesh are continually creeping upon us, and lulling our minds to sleep. Next follows an exhortation to prayer, because it is necessary to seek elsewhere the supplies that are necessary for supporting our weakness. Luke dictates the very form of prayer; first, that God may be pleased to rescue us from so deep and intricate a labyrinth; and next, that he may present us safe and sound in presence of his Son; for we shall never be able to reach it but by miraculously escaping innumerable deaths. And as it was not enough to pass through the course of the present life by rising superior to all dangers, Christ places this as the most important, that we may be permitted to stand before his tribunal.

For you know not at what hour your Lord will come. It ought to be observed, that the uncertainty as to the time of Christ’s coming — which almost all treat as an encouragement to sloth — ought to be felt by us to be an excitement to attention and watchfulness. God intended that it should be hidden from us, for the express purpose that we may keep diligent watch without the relaxation of a single hour. For what would be the trial of faith and patience, if believers, after spending their whole life in ease, and indolence, and pleasure, were to prepare themselves within the space of three days for meeting Christ?

MATTHEW 24:43-51; MARK 13:34-37; LUKE 12:35-50

Matthew 24:43-51

Mark 13:34-37

Luke 12:35-50

43. But know this, that if the householder had known at what hour the thief would come, he would certainly have watched, and would not have permitted his house to be broken into. 44. Therefore, be you also ready; because the Son of man will come at an hour when you are not aware. 45. Who is the faithful and wise servant, whom his master hath appointed over his household, to give them food in due season? 46. Blessed is that servant, whom his master, when he cometh, shall find acting in this manner. 47. Verily I say to you, He will appoint him “Il le constituera, ou, luy donnera en charge;” — “he will appoint him, or, will commit to his charge.” over all his property. 48. But if that wicked servant shall say in his heart, My master delayeth to come; 49. And shall begin to beat his fellow-servants, and even to eat and drink with drunkards; 50. The master of that servant will come on a day when he doth not look for him, and at an hour when he is not aware; 51. And shall cut him off; and assign his portion with hypocrites: weeping and gnashing of teeth shall be there.

34. As a man “C’est ainsi comme si un homme, &c.; ou, Le Fils de l’homme est tout un comme si un homme,” &c.—”It is as if a man, &c.; or, The Son of Man is all one as if a man,” &c. who is going abroad, and hath left his house, and hath given it in charge to his servants, and hath assigned to every man his work, and hath commanded the porter to watch. 35. Watch, therefore; (for you know not when your Lord will come, “Quand le Seigneur de la maison viendra;” — “when the Lord of the house will come.” whether in the evening, or at midnight, or at the cock crowing, or in the morning;) 36. Lest, when he shall come suddenly, he will find you sleeping. 37. But what I say to you I say to all, Watch.

35. Let your loins be girt, and your lamps burning; 36. And yourselves like men who wait for their master, till he shall return from the marriage, that, when he shall come and knock, “Et frappera à la porte;” — “and shall knock at the gate.” they may open to him immediately. 37. Blessed are those servants whom their lord, when he cometh shall find watching. Verily I tell you, that he will gird himself, and make them sit down at table, and will come forward and serve them. 38. And if he shall come in the second watch, or if he shall come in the third watch, and find them so, blessed are those servants. 39. But know this, that if the householder had known at what hour the thief would come, he would certainly have watched, and would not have permitted his house to be broken into. 40. And therefore be you also ready; for the Son of man will come at an hour when you are not expecting him. 41. And Peter saith to him, Lord, sayest thou this parable to us, or likewise to all? 42. And the Lord said, Who is a faithful and wise steward, whom his master will appoint over his household, to give them their allowance of food at the proper time? 43. Blessed is that servant, whom his master, when he cometh, shall find acting in this manner. 44. Verily I tell you, that he will appoint him over all that he possesses. 45. But if that servant shall say in his heart, My master delayeth his coming, and shall begin to beat the men-servants, and maids, and to eat and drink, and to be drunken; 46. The master of that servant will come on a day when he doth not expect him, and at an hour when he is not aware, and will cut him off, and assign his portion with the unfaithful. 47. But that servant, who knew his master’s will, and did not make himself ready, nor did according to his will, shall be beaten with many stripes. 48. But he who knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much hath been given, much will be demanded from him, and to whom men have entrusted much, from him they will exact more. 49. I came to send a fire on the earth, and what do I wish if it be already be kindled? “Et que veux-je plus s’il est ja allumé? ou, sinon qu’il soit allumé?” — “And what do I wish more, if it be already kindled? or, And what do I wish more than that it be kindled?” 50. But I have to be baptized with a baptism, and how am I distressed till it be accomplished!

Matthew 24:43. If the householder had known. Luke relates this discourse of Christ at a different place from Matthew; and we need not wonder at this, for in the twelfth chapter, where (as we have formerly explained) he collects out of various discourses a summary of doctrine, he inserts also this parable. Besides, he introduces a general preface that the disciples should wait for their master, with their loins girt, and carrying burning lamps in their hands. To this statement corresponds the parable, which we shall soon afterwards find in Matthew 25:1-12 about the wise and foolish virgins.

In a few words Christ glances rapidly at the manner in which believers ought to conduct their pilgrimage in the world; for first he contrasts the girding of the loins with sloth, and burning lamps with the darkness of ignorance. First, then, Christ enjoins the disciples to be ready and equipped for the journey, that they may pass rapidly through the world, and may seek no fixed abode or resting-place but in heaven. The warning is highly useful; for though ungodly men have likewise in their mouth this form of expression, “the course of life,” yet we see how they lay themselves down in the world, and remain unmoved in their attachment to it. But God does not bestow the honorable title of his children on any but those who acknowledge that they are strangers on the earth, and who not only are at all times prepared to leave it, but likewise move forward, in an uninterrupted “course,” towards the heavenly life. Again, as they are surrounded on all sides by darkness, so long as they remain in the world, he furnishes them with lamps, as persons who are to perform a journey during the night. The first recommendation is, to run vigorously; and the next is, to have clear information as to the road, that believers may not weary themselves to no purpose by going astray; for otherwise it would be better to stumble in the way, than to perform a journey in uncertainty and mistake. As to the expression, girding the loins, it is borrowed from the ordinary custom of Eastern nations in wearing long garments.

Matthew 24:44. But know this. Another similitude is now employed by Christ, in exhorting his disciples to keep diligent watch; for if any person shall hear that robbers are prowling in the night, fear and suspicion will not allow him to sleep. Since, therefore, we are informed that Christ’s coming will be sudden and unexpected, like that of a robber, and since we are expressly forewarned that we must always watch, lest he come upon us when asleep, and we be swallowed up with the ungodly, there is no excuse for our indolence; more especially since there is reason to dread not only a breach of the wall, and a loss of our property, but a deadly wound to ruin our soul, unless we are on our guard. The tendency of these words therefore is, that the warning of Christ should arouse us; for, though the last judgment be delayed for a long time, yet it hangs over us every hour; and, therefore, when there is ground for alarm, and when danger is near, it is unreasonable that we should be sluggish.

45. Who is the faithful and wise servant? This passage is more distinctly explained by Luke, who inserts Peter’s question, which gave rise to a new parable. Christ having declared that the suddenness and uncertainty of his coming led to such danger as left no room for sloth, Peter asked, if this doctrine was general, or if it belonged to the twelve alone. For the disciples—as we have formerly seen—were always in the habit of thinking that they were unjustly treated, unless they were exempted from the common lot, and greatly excelled all others. When our Lord now represents to them a condition which is far from being pleasant or desirable, they look around them on every hand, like persons astonished. But the object of Christ’s reply is, to show that, if each of the common people ought to watch, much less ought it to be endured that the apostles should be asleep. As Christ had formerly exhorted the whole family in general to watch for his coming, so now he demands extraordinary care from the principal servants, who had been appointed over others for the purpose of pointing out, by their example, the path of sobriety, watchfulness, and strict temperance. By these words he reminds them that they were not elevated to high rank for the purpose of indulging in ease, indolence, and pleasure; but that, the higher the rank of honor which they had obtained, the heavier was the burden which was laid on them; and therefore he declares that it is especially demanded from such persons that they exercise fidelity and wisdom.

Let all who are called to an honorable office learn from this, that they are so much the more strongly bound, not only to bestow their labor faithfully, but to strive with their utmost zeal and industry to discharge their duty. For while it is enough for ordinary servants to go through their daily toil, stewards, whose office embraces the care of the whole family, ought to go much farther. Otherwise Christ charges them with ingratitude, because, while they have been chosen before others, they do not answer to their honor; for why does our Lord prefer them to the rest, but in order that they may excel all by extraordinary fidelity and wisdom? True, indeed, all are enjoined, without exception, to be sober, and to give earnest attention, but drowsiness would be peculiarly disgraceful and inexcusable in pastors. He next holds out even the hope of a reward to encourage them to diligence.

48. But if that wicked servant shall say in his heart. By these words, Christ briefly points out the source of that carelessness which creeps upon wicked servants. It is because they trust to a longer delay, and thus of their own accord involve themselves in darkness. They imagine that the day when they must render an account will never come; and, under the pretext of Christ’s absence, they promise themselves that they will remain unpunished. For it is impossible but that the expectation of him, when it does occur to our minds, shall shake off sleep, and still more, that it shall restrain us from being carried away by wicked sensuality. No excitement of exhortation, therefore, can be more powerful or efficacious, than to represent to us that rigid tribunal which no man will be able to escape. That each of us may be careful to discharge his duty earnestly, and keep himself strictly and modestly within his own limits, let us constantly make our minds familiar with the thought of that last and sudden coming of the Lord, the neglect of which leads the reprobate to indulge in wickedness.

At the same time, Christ takes a passing glance at the ease with which insolence grows, when a man has once shaken off the bridle, and given himself up to sinning. For Christ does not represent to us a servant who is merely dissolute and worthless, but one who rises up in an outrageous manner to disturb the whole house, who wickedly abuses the power committed to him, exercises cruelty on his fellow-servants, and wastefully spends the property of his master, whom he treats with open ridicule. Lastly, to excite terror, he adds the punishment, which is of no ordinary degree; for severe punishment is due to such unbounded wickedness.

And Jesus went out, and departed from, the temple - Or, And Jesus, going out of the temple, was going away. This is the arrangement of the words in several eminent manuscripts, versions, and fathers; and is much clearer than that in the common translation. The Jews say the temple was built of white and green-spotted marble. See Lightfoot. Josephus says the stones were white and strong; fifty feet long, twenty-four broad, and sixteen thick. Antiq. b. 15. c. xi. See Mar 13:1.

See ye not all these things? - The common text, and many manuscripts, have ου βλεπετε, Do ye not see, or consider? But the negative particle is omitted by several excellent manuscripts, by the Coptic, Sahidic, Armenian, Ethiopic, Slavonic, Vulgate, and Itala versions, and by some of the primitive fathers, who all read it thus, see, or consider all these things.

There shall not be left here one stone - These seem to have been the last words he spoke as he left the temple, into which he never afterwards entered; and, when he got to the mount of Olives, he renewed the discourse. From this mount, on which our Lord and his disciples now sat, the whole of the city, and particularly the temple, were clearly seen. This part of our Lord's prediction was fulfilled in the most literal manner. Josephus says, War, book vii. c. 1: "Caesar gave orders that they should now demolish the whole city and temple, τε πολιν απασαν και τον νεων κατασκεπτειν, except the three towers, Phaselus, Hippicus, and Mariamne, and a part of the western wall, and these were spared; but, for all the rest of the wall, it was laid so completely even with the ground, by those who dug it up to the foundation, that there was left nothing to make those that came thither believe it had ever been inhabited." Maimonides, a Jewish rabbin, in Tract. Taanith, c. 4, says, "That the very foundations of the temple were digged up, according to the Roman custom." His words are these: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the temple, and the places round about it, that the saying might be fulfilled, Zion shall be ploughed as a field." This Turnus, or rather Terentius Rufus, was left general of the army by Titus, with commission, as the Jews suppose, to destroy the city and the temple, as Josephus observes.

The temple was destroyed, 1st. Justly; because of the sins of the Jews. 2dly. Mercifully; to take away from them the occasion of continuing in Judaism: and 3dly. Mysteriously; to show that the ancient sacrifices were abolished, and that the whole Jewish economy was brought to an end, and the Christian dispensation introduced.

Tell us, when shall these things be? - There appear to be three questions asked here by the disciples. 1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state. 2dly. What shall be the sign of thy coming? viz. to execute these judgments upon them, and to establish thy own Church: and 3dly. When shall this world end? When wilt thou come to judge the quick and the dead?

But there are some who maintain that these are but three parts of the same question, and that our Lord's answers only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the Last or judgment day.

End of the world - Του αιωνος; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word Αιων, the proper meaning of which is, as Aristotle (De Caelo) observes, Eternal. Αιων, quasi αει ων continual being: and no words can more forcibly point out eternity than these. See the note on Gen 21:33.

Take heed that no man deceive you - The world is full of deceivers, and it is only by taking heed to the counsel of Christ that even his followers can escape being ruined by them. From this to Mat 24:31, our Lord mentions the signs which should precede his coming.

The First sign is false Christs.

For many shall come in my name -

1. Josephus says, (War, b. ii. c. 13), that there were many who, pretending to Divine inspiration, deceived the people, leading out numbers of them to the desert, pretending that God would there show them the signs of liberty, meaning redemption from the Roman power: and that an Egyptian false prophet led 30,000 men into the desert, who were almost all cut off by Felix. See Act 21:38. It was a just judgment for God to deliver up that people into the hands of false Christs who had rejected the true one. Soon after our Lord's crucifixion, Simon Magus appeared, and persuaded the people of Samaria that he was the great power of God, Act 8:9, Act 8:10; and boasted among the Jews that he was the son of God.

2. Of the same stamp and character was also Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses.

3. About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judea, arose an impostor of the name of Theudas, who said he was a prophet, and persuaded a great multitude to follow him with their best effects to the river Jordan, which he promised to divide for their passage; and saying these things, says Josephus, he deceived many: almost the very words of our Lord.

4. A few years afterwards, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day. Josephus. Ant. b. xx. c. 4. and 7.

The Second sign, wars and commotions.

The next signs given by our Lord are wars and rumors of wars, etc. - These may be seen in Josephus, Ant. b. xviii. c. 9; War, b. ii. c. 10; especially as to the rumors of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans, and were in such consternation on the occasion that they even neglected to till their land.

Nation shall rise against nation - This portended the dissensions, insurrections and mutual slaughter of the Jews, and those of other nations, who dwelt in the same cities together; as particularly at Caesarea, where the Jews and Syrians contended about the right of the city, which ended there in the total expulsion of the Jews, above 20,000 of whom were slain. The whole Jewish nation being exasperated at this, flew to arms, and burnt and plundered the neighboring cities and villages of the Syrians, making an immense slaughter of the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000. At Ascalon they killed 2,500. At Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more: the people of Gadara did likewise; and all the other cities of Syria in proportion, as they hated or feared the Jews. As Alexandria the Jews and heathens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and, assaulting them unarmed, killed 10,000 of them. See Bishop Newton, and Dr. Lardner.

Kingdom against kingdom - This portended the open wars of different tetrarchies and provinces against each other. 1st. That of the Jews and Galileans against the Samaritans, for the murder of some Galileans going up to the feast of Jerusalem, while Cumanus was procurator. 2dly. That of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire; which began when Gessius Florus was procurator. 3dly. That of the civil war in Italy, while Otho and Vitellius were contending for the empire.

It is worthy of remark, that the Jews themselves say, "In the time of the Messiah, wars shall be stirred up in the world; nation shall rise against nation, and city against city." Sohar Kadash. "Again, Rab. Eleasar, the son of Abina, said, When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah." Bereshith Rabba, sect. 42.

The Third sign, pestilence and famine.

It is farther added, that There shall be famines, and pestilences - There was a famine foretold by Agabus, (Act 11:28), which is mentioned by Suetonius, Tacitus, and Eusebius; which came to pass in the days of Claudius Caesar, and was so severe at Jerusalem that Josephus says (Ant. b. xx. c. 2). many died for lack of food. Pestilences are the usual attendants of famines: as the scarcity and badness of provisions generally produce epidemic disorders.

The Fourth sign, earthquakes or popular commotions.

Earthquakes, in divers places - If we take the word σεισμοι from σειω to shake, in the first sense, then it means particularly those popular commotions and insurrections which have already been noted; and this I think to be the true meaning of the word: but if we confine it to earthquakes, there were several in those times to which our Lord refers; particularly one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colosse. See Tacit. Annal. lib. xii. and lib. xiv. One at Campania, mentioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that emperor. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. c. 4). accompanied by a dreadful tempest, violent winds, vehement showers, and continual lightnings and thunders; which led many to believe that these things portended some uncommon calamity.

The Fifth sign, fearful portents.

To these St. Luke adds that there shall be fearful sights and great signs from heaven (Luk 21:11). Josephus, in his preface to the Jewish war, enumerates these. 1st. A star hung over the city like a sword; and a comet continued a whole year. 2d. The people being assembled at the feast of unleavened bread, at the ninth hour of the night, a great light shone about the altar and the temple, and this continued for half an hour. 3d. At the same feast, a cow led to sacrifice brought forth a lamb in the midst of the temple! 4th. The eastern gate of the temple, which was of solid brass, and very heavy, and could hardly be shut by twenty men, and was fastened by strong bars and bolts, was seen at the sixth hour of the night to open of its own accord! 5th. Before sun-setting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities. 6th. At the feast of pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let Us Depart Hence! 7th. What Josephus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets, day and night: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and the temple! a voice against the bridegrooms and the brides! and a voice against all the people!" Though the magistrates endeavored by stripes and tortures to restrain him, yet he still cried, with a mournful voice, "Wo, wo to Jerusalem!" And this he continued to do for several years together, going about the walls and crying with a loud voice: "Wo, wo to the city, and to the people, and to the temple!" and as he added, "Wo, wo to myself!" a stone from some sling or engine struck him dead on the spot!

It is worthy of remark that Josephus appeals to the testimony of others, who saw and heard these fearful things. Tacitus, a Roman historian, gives very nearly the same account with that of Josephus. Hist. lib. v.

All these are the beginning of sorrows - Ωδινων, travailing pains. The whole land of Judea is represented under the notion of a woman in grievous travail; but our Lord intimates, that all that had already been mentioned were only the first pangs and throes, and nothing in comparison of that hard and death-bringing labor, which should afterwards take place.

From the calamities of the nation in general, our Lord passes to those of the Christians; and, indeed, the sufferings of his followers were often occasioned by the judgments sent upon the land, as the poor Christians were charged with being the cause of these national calamities, and were cruelly persecuted on that account.

Then shall they deliver you up to be afflicted - Rather, Then they will deliver you up to affliction, εις θλιψιν. By a bold figure of speech, affliction is here personified. They are to be delivered into affliction's own hand, to be harassed by all the modes of inventive torture.

Ye shall be hated of all nations - Both Jew and Gentile will unite in persecuting and tormenting you. Perhaps παντων των εθνων means all the Gentiles, as in the parallel places in Mar 13:9-11, and in Luk 21:12-15, the Jewish persecution is mentioned distinctly. Ye shall be delivered up to Councils and be beaten in Synagogues, and ye shall stand before governors and kings for my name's sake - be not anxiously careful beforehand what ye shall speak - for ye are not the speakers, but the Holy Spirit will speak by you - I will give you utterance and wisdom, which all your adversaries shall not be able to contradict or resist. We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John, Act 4:5. Some were brought before rulers and kings, as Paul before Gallio, Act 18:12, before Felix, Acts 24, before Festus and Agrippa, Acts 25. Some had utterance and wisdom which their adversaries were not able to resist: so Stephen, Act 6:10, and Paul, who made even Felix himself tremble, Act 24:25. Some were imprisoned, as Peter and John, Act 4:3. Some were beaten, as Paul and Silas, Act 16:23. Some were put to death, as Stephen, Act 7:59, and James the brother of John, Act 12:2. But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled: in these, numberless Christians fell, besides those two champions of the faith Peter and Paul. And it was, as says Tertullian, nominis praelium, a war against the very name of Christ; for he who was called Christian had committed crime enough, in bearing the name, to be put to death. So true were our Savior's words, that they should be hated of all men for his Name's sake.

But they were not only to be hated by the Gentiles, but they were to be betrayed by apostates.

Then shall many be offended, and shall betray one another - To illustrate this point, one sentence out of Tacitus (Annal. l. xv). will be sufficient, who, speaking of the persecution under Nero, says, At first several were seized, who confessed, and then by Their Discovery a great multitude of others were convicted and executed.

False prophets - Also were to be raised up; such as Simon Magus and his followers; and the false apostles complained of by St. Paul, 2Cor 11:13, who were deceitful workers, transforming themselves into the apostles of Christ. Such also were Hymeneus and Philetus, 2Tim 2:17, 2Tim 2:18.

The love of many shall wax cold - By reason of these trials and persecutions from without, and those apostasies and false prophets from within, the love of many to Christ and his doctrine, and to one another, shall grow cold. Some openly deserting the faith, as Mat 24:10; others corrupting it, as Mat 24:11; and others growing indifferent about it, Mat 24:12. Even at this early period there seems to have been a very considerable defection in several Christian Churches; see Gal 3:1-4; 2Thes 3:1, etc.; 2Tim 1:15.

But he that shall endure - The persecutions that shall come - unto the end; to the destruction of the Jewish polity, without growing cold or apostatizing - shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory. It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape. See Eusebius, Hist. Eccles lib. iii. c. 5, and Mr. Reading's note there; and see the note here on Mat 24:20 (note).

And this Gospel of the kingdom shall be preached in all the world - But, notwithstanding these persecutions, there should be a universal publication of the glad tidings of the kingdom, for a testimony to all nations. God would have the iniquity of the Jews published every where, before the heavy stroke of his judgments should fall upon them; that all mankind, as it were, might be brought as witnesses against their cruelty and obstinacy in crucifying and rejecting the Lord Jesus.

In all the world, εν ολη τη οικουμενη. Perhaps no more is meant here than the Roman empire; for it is beyond controversy that πασαν την οικουμενην, Luk 2:1, means no more than the whole Roman empire: as a decree for taxation or enrolment from Augustus Caesar could have no influence but in the Roman dominions; but see on Luk 2:1 (note). Tacitus informs us, Annal. l. xv., that, as early as the reign of Nero, the Christians were grown so numerous at Rome as to excite the jealousy of the government; and in other parts they were in proportion. However, we are under no necessity to restrain the phrase to the Roman empire, as, previously to the destruction of Jerusalem, the Gospel was not only preached in the lesser Asia, and Greece, and Italy, the greatest theatres of action then in the world; but was likewise propagated as far north as Scythia; as far south as Ethiopia; as far east as Parthia and India; and as far west as Spain and Britain. On this point, Bishop Newton goes on to say, That there is some probability that the Gospel was preached in the British nations by St. Simon the apostle; that there is much greater probability that it was preached here by St. Paul; and that there is an absolute certainty that it was planted here in the times of the apostles, before the destruction of Jerusalem. See his proofs. Dissert. vol. ii. p. 235, 236. edit. 1758. St. Paul himself speaks, Col 1:6, Col 1:23, of the Gospel's being come into All The World, and preached To Every Creature under heaven. And in his Epistle to the Romans, Rom 10:18, he very elegantly applies to the lights of the Church, what the psalmist said of the lights of heaven. Their sound went into All The Earth, and their words unto the End of the World. What but the wisdom of God could foretell this? and what but the power of God could accomplish it?

Then shall the end come - When this general publication of the Gospel shall have taken place, then a period shall be put to the whole Jewish economy, by the utter destruction of their city and temple.

The abomination of desolation, spoken of by Daniel - This abomination of desolation, St. Luke, (Luk 21:20, Luk 21:21), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, Mar 13:14, standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it.

Then let them which be in Judea flee into the mountains - This counsel was remembered and wisely followed by the Christians afterwards. Eusebius and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and Vespasian was approaching with his army, all who believed in Christ left Jerusalem and fled to Pella, and other places beyond the river Jordan; and so they all marvellously escaped the general shipwreck of their country: not one of them perished. See on Mat 24:13 (note).

Let him which is on the house top - The houses of the Jews, as well as those of the ancient Greeks and Romans, were flat-roofed, and had stairs on the outside, by which persons might ascend and descend without coming into the house. In the eastern walled cities, these flat-roofed houses usually formed continued terraces from one end of the city to the other; which terraces terminated at the gates. He, therefore, who is walking on the house top, let him not come down to take any thing out of his house; but let him instantly pursue his course along the tops of the houses, and escape out at the city gate as fast as he can.

Any thing - Instead of τι, any thing, we should read τα, the things; which reading is supported by all the best MSS., versions, and fathers.

Neither let him which is in the field return back - Because when once the army of the Romans sits down before the city, there shall be no more any possibility of escape, as they shall never remove till Jerusalem be destroyed.

And wo unto them (alas! for them) that are with child, etc. - For such persons are not in a condition to make their escape; neither can they bear the miseries of the siege. Josephus says the houses were full of women and children that perished by the famine; and that the mothers snatched the food even out of their own children's mouths. See War, b. v. c. 10. But he relates a more horrid story than this, of one Mary, the daughter of Eliezar, illustrious for her family and riches, who, being stripped and plundered of all her goods and provisions by the soldiers, in hunger, rage, and despair, killed and boiled her own sucking child, and had eaten one half of him before it was discovered. This shocking story is told, War, b. vi. c. 3, with several circumstances of aggravation.

But pray ye that your flight be not in the winter - For the hardness of the season, the badness of the roads, the shortness of the days, and the length of the nights, will all be great impediments to your flight. Rabbi Tanchum observes, "that the favor of God was particularly manifested in the destruction of the first temple, in not obliging the Jews to go out in the winter, but in the summer." See the place in Lightfoot.

Neither on the Sabbath-day - That you may not raise the indignation of the Jews by travelling on that day, and so suffer that death out of the city which you had endeavored to escape from within. Besides, on the Sabbath-days the Jews not only kept within doors, but the gates of all the cities and towns in every place were kept shut and barred; so that their flight should be on a Sabbath, they could not expect admission into any place of security in the land.

Our Lord had ordered his followers to make their escape from Jerusalem when they should see it encompassed with armies; but how could this be done? God took care to provide amply for this. In the twelfth year of Nero, Cestius Gallus, the president of Syria, came against Jerusalem with a powerful army. He might, says Josephus, War, b. ii. c. 19, have assaulted and taken the city, and thereby put an end to the war; but without any just reason, and contrary to the expectation of all, he raised the siege and departed. Josephus remarks, that after Cestius Gallus had raised the siege, "many of the principal Jewish people, πολλοι των επιφανων Ιουδαιων, forsook the city, as men do a sinking ship." Vespasian was deputed in the room of Cestius Gallus, who, having subdued all the country, prepared to besiege Jerusalem, and invested it on every side. But the news of Nero's death, and soon after that of Galba, and the disturbances that followed, and the civil wars between Otho and Vitellius, held Vespasian and his son Titus in suspense. Thus the city was not actually besieged in form till after Vespasian was confirmed in the empire, and Titus was appointed to command the forces in Judea. It was in those incidental delays that the Christians, and indeed several others, provided for their own safety, by flight. In Luk 19:43, our Lord says of Jerusalem, Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Accordingly, Titus, having made several assaults without success, resolved to surround the city with a wall, which was, with incredible speed, completed in three days! The wall was thirty-nine furlongs in length, and was strengthened with thirteen forts at proper distances, so that all hope of safety was cut off; none could make his escape from the city, and no provisions could be brought into it. See Josephus, War, book v. c. 12.

For then shall be great tribulation - No history can furnish us with a parallel to the calamities and miseries of the Jews: - rapine, murder, famine, and pestilence within: fire and sword, and all the horrors of war, without. Our Lord wept at the foresight of these calamities; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, Luk 21:22, calls these the days of vengeance, that all things which were written might be fulfilled.

1. These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other prophets, as well as those predicted by our Savior, met in one common center, and were fulfilled in the most terrible manner on that generation.

2. These were the days of vengeance in another sense, as if God's judgments had certain periods and revolutions; for it is remarkable that the temple was burned by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, War, b. vi. c. 4.

Except those days should be shortened - Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. vi. c. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would, in a short time, have been entirely extirpated; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other; and partly through the difficulty of subsisting in the mountains without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened. The besieged themselves helped to shorten those days by their divisions and mutual slaughters; and by fatally deserting their strong holds, where they never could have been subdued, but by famine alone. So well fortified was Jerusalem, and so well provided to stand a siege, that the enemy without could not have prevailed, had it not been for the factions and seditions within. When Titus was viewing the fortifications after the taking of the city, he could not help ascribing his success to God. "We have fought," said he, "with God on our side; and it is God who pulled the Jews out of these strong holds: for what could machines or the hands of men avail against such towers as these?" War, b. vi. c. 9.

Then if any man shall say unto you, Lo here is Christ - Our Lord had cautioned his disciples against false Christs and prophets before, Mat 24:11; but he seems here to intimate that there would be especial need to attend to this caution about the time of the siege. And in fact many such impostors did arise about that time, promising deliverance from God; and the lower the Jews were reduced, the more disposed they were to listen to such deceivers. Like a man drowning, they were willing to catch even at a straw, while there was any prospect of being saved. But as it was to little purpose for a man to take upon him the character of the Christ, without miracles to avouch his Divine mission, so it was the common artifice of these impostors to show signs and wonders, σημεια και τερατα; the very words used by Christ in this prophecy, and by Josephus in his history: Ant. b. xx. c. 7. Among these Simon Magus, and Dositheus, mentioned before; and Barcocab, who, St. Jerome says, pretended to vomit flames. And it is certain these and some others were so dexterous in imitating miraculous works that they deceived many; and such were their works, that if the elect, the chosen persons, the Christians, had not had the fullest evidence of the truth of Christ's mission and miracles, they must have been deceived too: but, having had these proofs, they could not possibly be deceived by these impostors. This is simply the meaning of this place; and it is truly astonishing that it should be brought as a proof for the doctrine (whether true or false is at present out of the question) of the necessary and eternal perseverance of the saints! How abundant the Jews were in magic, divination, sorcery, incantation, etc., see proved by Dr. Lightfoot on this place.

Behold, I have told you before - That is, I have forewarned you.

If they shall say unto you, Behold, he is in the desert - Is it not worthy of remark that our Lord not only foretold the appearance of these impostors, but also the manner and circumstances of their conduct? Some he mentions as appearing in the desert. Josephus says, Ant. b. xx. c. 7, and War, book ii. c. 13: That many impostors and cheats persuaded the people to follow them to the desert, promising to show them signs and wonders done by the providence of God, is well attested. An Egyptian false prophet, mentioned by Josephus, Ant. b. xx. c. 7, and in the Acts, Act 21:38, led out into the Desert four thousand men, who were murderers, but these were all taken or destroyed by Felix. Another promised salvation to the people, if they would follow him to the Desert, and he was destroyed by Festus, Ant. b. xx. c. 7. Also, one Jonathan, a weaver, persuaded a number to follow him to the Desert, but he was taken and burnt alive by Vespasian. See War, b. vii. c. 11.

As some conducted their deluded followers to the Desert, so did others to the secret chambers. Josephus mentions a false prophet, War, b. vi. c. 5, who declared to the people in the city, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but, instead of deliverance, the place was set on fire by the Romans, and 6,000 perished miserably in the flames, or in attempting to escape them.

For as the lightning cometh out of the east, and shineth even unto the west - It is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest Westward, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west.

For wheresoever the carcass is - Πτωμα, the dead carcass. The Jewish nation, which was morally and judicially dead.

There will the eagles - The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals which was always wrought on their ensigns, or even in brass, placed on the tops of their ensign-staves. It is remarkable that the Roman fury pursued these wretched men wheresoever they were found. They were a dead carcass doomed to be devoured; and the Roman eagles were the commissioned devourers. See the pitiful account in Josephus, War, b. vii. c. 2, 3, 6, 9, 10, and 11.

Immediately after the tribulation, etc. - Commentators generally understand this, and what follows, of the end of the world and Christ's coming to judgment: but the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities already predicted: and that must be the destruction of Jerusalem. "The Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be darkened - brought to nothing. The sun is the religion of the Church; the moon is the government of the state; and the stars are the judges and doctors of both. Compare Isa 13:10; Eze 32:7, Eze 32:8, etc." Lightfoot.

In the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens: -

The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See Isa 13:9, Isa 13:10.

The destruction of Egypt, by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light. Eze 32:7, Eze 32:8.

The destruction of the Jews by Antiochus Epiphanes is represented by casting down some of the host of heaven, and the stars to the ground. See Dan 8:10.

And this very destruction of Jerusalem is represented by the Prophet Joel, Joe 2:30, Joe 2:31, by showing wonders in heaven and in earth - darkening the sun, and turning the moon into blood. This general mode of describing these judgments leaves no room to doubt the propriety of its application in the present case.

The falling of stars, i.e. those meteors which are called falling stars by the common people, was deemed an omen of evil times. The heathens have marked this: -

Saepe etiam stellas, vento impendente videbis

Praecipites coelo labi, noctisque per umbram

Flammarum longos a tergo albescere tractus

Virg. Geor. i. ver. 365

And oft before tempestuous winds arise

The seeming stars fall headlong from the skies,

And, shooting through the darkness, gild the night

With sweeping glories, and long trails of light

Dryden

Again the same poet thus sings: -

Sol tibi signa dabit: solem quis dicere falsum Audeat?

Ille etiam coecos instare tumultus

Saepe monet: fraudemque et operta tumescere bella

Ille etiam extincto miseratus Caesare Romam,

Cum caput obscura nitidum ferrugine texit,

Impiaque aeternam timuerunt saecula noctem

Ibid. ver. 462

The sun reveals the secrets of the sky,

And who dares give the source of light the lie?

The change of empires often he declares,

Fierce tumults, hidden treasons, open wars

He first the fate of Caesar did foretell,

And pitied Rome, when Rome in Caesar fell:

In iron clouds concealed the public light,

And impious mortals found eternal night

Dryden

Then shall appear the sign of the Son of man - The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion. By της γης, of the land, in the text, is evidently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found.

He shall send his angels - Τους αγγελους, his messengers, the apostles, and their successors in the Christian ministry.

With a great sound of a trumpet - Or, a loud-sounding trumpet - the earnest affectionate call of the Gospel of peace, life, and salvation.

Shall gather together his elect - The Gentiles, who were now chosen or elected, in place of the rebellious, obstinate Jews, according to Our Lord's prediction, Mat 8:11,Mat 8:12, and Luk 13:28,Luk 13:29. For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world.

To St. Matthew's account, St. Luke adds, Luk 21:24, They shall fall by the edge of the sword, and shalt be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. Eleven Hundred Thousand perished during the siege. Many were slain at other places, and at other times. By the commandment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Josephus. War, b. ii. c. 14. By the inhabitants of Caesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Machaerus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, War, book ii. c. 18, 20; book iii. c. 2, 7, 8, 9; book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9, 11; and Bp. Newton, vol. ii. p. 288-290.

Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honor of his brother's birthday; and a greater number at Berytus in honor of his father's. See Josephus, War, b. vii. c. 3. s. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of mankind! Thus were the Jews miserably tormented, and distributed over the Roman provinces; and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, etc.

Learn a parable of the fig-tree - That is, These signs which I have given you will be as infallible a proof of the approaching ruin of the Jewish state as the budding of the trees is a proof of the coming summer.

This generation shall not pass - Η γενεα αυτη, this race; i.e. the Jews shall not cease from being a distinct people, till all the counsels of God relative to them and the Gentiles be fulfilled. Some translate η γενεα αυτη, this generation, meaning the persons who were then living, that they should not die before these signs, etc., took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, etc., yet as our Lord mentions Jerusalem's continuing to be under the power of the Gentiles till the fullness of the Gentiles should come in, i.e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto God, Rom 11:25, etc., I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by Divine providence to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on Mar 13:30 (note). But still it is literally true in reference to the destruction of Jerusalem. John probably lived to see these things come to pass; compare Mat 16:28, with Joh 21:22; and there were some rabbins alive at the time when Christ spoke these words who lived till the city was destroyed, viz. Rabban Simeon, who perished with the city; R. Jochanan ben Zaccai, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot.

The war began, as Josephus says, Ant. b. xx. c. 11. s. 1, in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned Act 24:27, in the month of May, in the twelfth year of Nero, and the seventeenth of Agrippa, mentioned Acts 25 and 26, that is, in May, a.d. 66.

The temple was burnt August 10, a.d. 70, the same day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx. c. 11. s. 8.

The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10.

That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. 1, c. 13. s. 7; b. vi. c. 9. s. 3.

Dr. Lardner farther remarks, There is also an ancient inscription to the honor of Titus, "who, by his father's directions and counsels, had subdued the Jewish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people, before." The inscription may be seen in Gruter, vol. i. p. 244. It is as follows: -

Imp. Tito. CaesarI. DIvI. VespasianI. FVespasiano. Aug. Pontifici. MaximoTrib, Pot. X. Imp. XVII. Cos. VIII. P. P.Principi. Suo. S. P. Q. R

Quod. Praeceptis. Patris. ConsiliIsque. etAuspiciIs. Gentem. Judaeorom. domuit. etUrbem. Hierosolymam. Omnibus. ante. seDucibus. Regibus. Gentibusque. aut. frustra.Petitam. aut. omnino. intentatam. delevit.

For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honor, which still exists. It stand on the Via Sacra, leading from the forum to the amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, etc., etc.; for a particular account see the note on Exo 25:31. On this arch, a correct model of which, taken on the spot, now stands before me, is the following inscription: -

SenatusPopulusque RomanusDIvo Tito. DIvI Vespasiani. FVespasiano Augusto. "The Senate and People of Rome, to the Divine Titus, son of the Divine Vespasian; and to Vespasian the Emperor."

On this occasion, a medal was struck with the following inscription round a laureated head of the emperor: - IMP.erator J.ulius CAES.ar VESP.asianus AUG.ustus. P.ontifex M.aximus, TR.ibunitia, P.otestate P.ater P.atrice CO.nS.ul VIII. - On the obverse are represented a palm tree, the emblem of the land of Judaea; the emperor with a trophy standing on the left; Judea, under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend Judaea Capta. S.enatus C.onsultus. at the bottom. This is not only an extraordinary fulfillment of our Lord's prediction, but a literal accomplishment of a prophecy delivered about 800 years before, Isa 3:26, And she, desolate, shall sit upon the ground.

But of that day and hour - Ωρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; Mat 24:20. See on Mar 13:32 (note).

As the days of Noah - they were eating and drinking - That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected.

And knew not - They considered not - did not lay Noah's warning to heart, till it was too late to profit by it: so shall it be - and so it was in this coming of the Son of man.

Then shall two men - two women - one shall be taken, and the other left - The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape; and that captivity and the sword should have a complete triumph over this unhappy people.

Two women shall be grinding - Women alone are still employed in grinding the corn in the east; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus employed, see Exo 11:5, and the note there. See also Isa 47:2.

Watch therefore - Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered.

If the good man of the house had known - "As a master of a family who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." Wakefield.

Who then is a faithful and wise servant - All should live in the same expectation of the coming of Christ, which a servant has with respect to the return of his master, who, in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master's return.

Here is an abstract of the duties of a minister of Christ.

1. He is appointed, not by himself, but by the vocation and mission of his Master.

2. He must look on himself, not as the master of the family, but as the servant.

3. He must be scrupulously faithful and exact in fulfilling the commands of his Master.

4. His fidelity must be ever accompanied by wisdom and prudence.

5. He must give the domestics - the sacred family, their food; and this food must be such as to afford them true nourishment. And

6. This must be done in its season. There are certain portions of the bread of life which lose their effect by being administered out of proper season, or to improper persons.

Blessed is that servant - His blessedness consists in his master's approbation.

He shall make him ruler over all his goods - O heavenly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the new covenant; and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaithfulness.

But, and if that evil servant - Here are three characters of a bad minister.

1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly profess this, but he says it in his heart, and God searches his heart, and knows that he professes to teach what he does not believe.

2. He governs with an absolute dominion, oppressing his colleagues and doing violence to the followers of Christ. And shall begin to smite, etc.

3. He leads an irregular life does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear.

Great God! save thine inheritance from being ravaged by such wolves!

The lord of that servant - Here are three punishments which answer to the three characteristics of the bad minister.

1. A sudden death, and the weight of God's judgments falling upon him, without a moment to avert it: this answers to his infidelity and forgetfulness. He shall come in a day in which he looked not for him.

2. A separation from the communion of saints, and from all the gifts which he has abused: this answers to the abuse of his authority in the Church of Christ.

3. He shall have tears and eternal pains, in company with all such hypocrites as himself: and this answers to his voluptuous life, pampering the flesh at the expense of his soul.

Cut him asunder - This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed Asunder. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see Dan 2:5, Dan 3:29. Story of Susanna, v. 55, 59. See also 2Sam 12:31, and 1Chr 20:3. It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4th. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter."

This is the very same punishment, and for the same offense, as that mentioned by our Lord, the killing of a fellow servant - one of the same nation, and of the same religion.

The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfillment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation.

But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfillment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfill the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfill every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded.

Mark 13:1; Luke 21:5.

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.

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, Concerning the time of the destruction of the temple; 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, The destruction of the temple and city, with the signs preceding, ver. 4, &c, 15, &c. Mt 24:4,15. His own coming, and the end of the world, with the signs thereof, ver. 29 - 31. Mt 24:29 - 31. The time of the destruction of the temple, ver. 32, &c. Mt 24:32. The time of the end of the world, ver. 36. Mt 24:36.

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.

Many shall come in my name - First, false Christs, next, false prophets, Mt 24:11. At length, both together, Mt 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.

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.

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. Matt 10:17.

Then shall many he offended - So as utterly to make shipwreck of faith and a pure conscience. But hold ye fast faith, Mt 24:11. in spite of false prophets: love, even when iniquity and offences abound, Mt 24:12. And hope, unto the end, Mt 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, Rev 2:4,) leave their first love.

Matt 10:22; Mark 13:13; Luke 21:17.

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.

When ye see the abomination of desolation - Daniel's term is, The abomination that maketh desolate, Dan 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; Dan 9:27.

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.

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.

Wo to them that are with child, and to them that give suck - Because they cannot so readily make their escape.

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.

Then shall be great tribulation - Have not many things spoken in the chapter, as well as in Mark 13:14 &c., Luke 21:21 &c. a farther and much more extensive meaning than has been yet fulfilled?

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.

Mark 13:21; Luke 17:23.

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.

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.

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.

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.

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.

They shall gather together his elect - That is, all that have endured to the end in the faith which worketh by love.

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, Mt 24:3, concerning the time of the destruction of Jerusalem, he answers Mt 24:34. Concerning the time of the end of the world, he answers Mt 24:36. Mark 13:28; Luke 21:29.

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.

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.

Luke 17:26.

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.

Two women shall be grinding - Which was then a common employment of women.

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.

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.

But if that evil servant - Now evil, having put away faith and a good conscience.

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!

2 And Jesus said unto them, See ye not all these things? Verily I say unto you, there sha[illegible: 1 letter]l not be left here one stone upon another, that shall not be thrown down.

Mark saith, Ch. 13.1, 2. One of his Disciples, Luke saith come, Luk. 21.5. Mark saith, the Disciple said, Master what manner of Stones, and Buildings are here? Luke saith, they spake how the Temple was adorned with divers Stones and Gifts. All three Evangelists agree in the Substance of our Saviour's reply. Christ had now done his Work in the Temple, where he never came more, and was going toward the Mount of Olives, where we shall find him in the next Verse: His Disciples, either one of them or more, Probably one in the presence of the rest, either doubting (considering the structure of the Temple) whether it could be destroyed, or at least thinking it Pity that so Famous a structure should come to Ruin, come to him, admiring the Stones and Buildings. Most think this was the Temple builded by Zorobabel, almost six hundred years before, though it received great Additions by Herod (for we have no Record, that that Temple was ever destroyed.) Incredible stories are related about the Dimensions of the Stones, and the Ornaments of it. Our Saviour saith unto them. Verily I say unto you, there shall not be one Stone left upon another, that is, This brave goodly Temple shall be utterly Ruin'd: Nor, (if we may believe other Histories) did this Prophecy fail as to the letter of it. Titus the Roman Emperor taking Ierusalem, about forty years after this, Commanded his Soldiers to spare the Temple, when they entred the City, but they in their Rage burnt of it, what was of a Combustible Nature, and Turnus Rufus left General of his Army, when he went away, drew a Plow over it, as God had said, Ier. 26.18. Micah 3.12. Zion shall be plowed like a Fre[illegible: 1 letter]d, and when after this Alippius by the command of I[illegible: 1 letter]lian the Ap[illegible: 1 letter]state attempted the rebuilding of it, with the help of the Jews▪ it is reported by divers, that Balls or [illegible: 1 word] of fire rose up from the Foundations, destroyed many of the Work-men, and made the place inaccedible for any further such [illegible: 1 letter]ttempts. So justly are the Divine Threatnings to be fe[illegible: 1 letter]re[illegible: 1 letter] ▪ wh[illegible: 1 letter]tever improbability of the contrary, appeareth to us. We are very apt to be taken with the Gli[illegible: 1 letter]tering Prosperity of Sinners, but we ought to measure the Duration of it from the Revelations of the Divine Will, not from our own Re[illegible: 3 letters]n or Fa[illegible: 1 letter]cy ▪ to Remember the Temple of Ierusalem, T[illegible: 1 letter]ere are no places so strong, but an Almighty God is able to destroy, and Sin is enough to blow up. We may also obs[illegible: 1 letter]rve, ho[illegible: 1 letter] little God values Splendid Houses of Pr[illegible: 1 letter]yer, when they are made Dens of Thieves.

Marginal references: Luk. 19.44.

4 And Jesus answered, and said unto them, Take heed that no man deceive you.

Mark saith. Ch. 13.3. And as he sate upon the Mount of [illegible: 1 word] ver against the Temple, Peter, and James and John, and Andrew asked him privately. Tell us when shall these, [illegible: 1 span] and what shall be the Sign when all these things [illegible: 1 span] ful[illegible: 1 letter]filled? And Iesus answering them, began to say, Take [illegible: 1 span] any Man deceive you. Luke saith, Ch. 21.7. And they asked him [illegible: 1 letter]a[illegible: 1 letter]i[illegible: 1 letter]g, Master! but when shall these things be, and what Sign will there be, when these things [illegible: 1 span] to pass? And he said. Take heed that you be not [illegible: 1 word] Mark names the Disciples which came to our Sav[illegible: 1 letter]our privately▪ Peter, Iames, [illegible: 1 letter]o[illegible: 1 letter]n, and Andrew. They seem to propound three Questions to him. 1. What should be the Sign of the Dest[illegible: 1 letter]uction of Ierusalem? 2. Of his [illegible: 1 word] 3. Of the end of the World▪ It is probable they might se[illegible: 1 letter]d these four to propound these Questions to our Saviour▪ three of them being such to whom Christ had shewed Signal, and [illegible: 1 letter]pecial favour before, some doubt whether the Que[illegible: 1 letter]tions p[illegible: 1 letter]opounded were three or two, if but two, the coming of C[illegible: 1 letter]rist must either be the same with the firs[illegible: 1 letter], or with the l[illegible: 1 letter]st. Those who understand Chr[illegible: 3 letters]s coming ▪ as a di[illegible: 1 letter]tinct Period fro[illegible: 1 letter] the other two think that the D[illegible: 2 letters]c[illegible: 1 letter]p[illegible: 1 letter]es refer to that secular K[illegible: 1 letter]ngdom which they f[illegible: 1 letter]nsied that the Messi[illegible: 2 letters] should Exercise in the World▪ They de[illegible: 2 letters]re to know the Signs o[illegible: 1 letter] t[illegible: 1 letter]ese times, that is, Progno[illegible: 2 letters]ick Signs▪ w[illegible: 2 letters]ch might before hand in[illegible: 1 letter]truct them that the [illegible: 1 word] was [illegible: 1 letter]igh even at hand. They n[illegible: 2 letters]e two things [illegible: 1 letter]ere which t[illegible: 1 letter]me hath told us were to be at more than sixteen [illegible: 1 span] years [illegible: 1 word] one from the other, for H[illegible: 1 letter]storians tell [illegible: 1 span] de[illegible: 1 letter]troyed within seventy or seventy [illegible: 1 span] Birth, within less than forty years [illegible: 1 span] prob[illegible: 1 letter]ble, that they put them [illegible: 1 span] should not be de[illegible: 2 letters]roy [illegible: 2 letters] [illegible: 1 span] Day [illegible: 1 span] come to Iudge [illegible: 1 word] W[illegible: 2 letters]ld. [illegible: 1 span] the Wo[illegible: 2 letters]d, and of the Jewish State should [illegible: 1 span] And as [illegible: 1 word] are naturally curious to know [illegible: 1 span] to [illegible: 1 word] so [illegible: 1 span] were in this thing [illegible: 1 span] some p[illegible: 1 letter]rticular Apprehensions or [illegible: 1 span] Kingdo[illegible: 1 letter] of C[illegible: 1 letter]ri[illegible: 1 letter]t▪ according to the [illegible: 1 span] [illegible: 1 letter]hat K[illegible: 2 letters]gdom▪ which their [illegible: 1 span] exercise in the World. Our blessed Lo[illegible: 1 letter]d at [illegible: 1 letter]no[illegible: 1 letter]her time. [illegible: 1 word] 1.7. told the[illegible: 1 letter] [illegible: 1 word] was not for [illegible: 1 span] whic[illegible: 1 letter] the [illegible: 1 letter]ather hat[illegible: 1 letter] [illegible: 1 span]. He therefore giveth them no such [illegible: 1 span] t[illegible: 1 letter]ese things▪ [illegible: 1 word] they could [illegible: 1 span] the part[illegible: 1 letter]cul[illegible: 1 letter]r [illegible: 1 word] ▪ but ye[illegible: 1 letter] gives [illegible: 1 word] some Signs [illegible: 1 span] have [illegible: 1 span] part of the [illegible: 1 span] rather seem [illegible: 1 letter]n our Saviours [illegible: 1 span] A[illegible: 1 letter]d time which [illegible: 1 word] the best [illegible: 1 span] mu[illegible: 1 letter]t e[illegible: 1 letter]pound the[illegible: 1 letter] to us. The [illegible: 1 span] h[illegible: 1 letter]ndreds of years [illegible: 1 span] by t[illegible: 1 letter]ose [illegible: 1 word] which [illegible: 1 letter]e have p[illegible: 1 letter]r[illegible: 1 letter]ly in holy [illegible: 1 word] partly in [illegible: 1 span] not be hard to [illegible: 1 word] out what [illegible: 1 span] tho there are some [illegible: 1 span] Signs both of that De [illegible: 2 letters]ruction▪ a[illegible: 1 letter]d of the end of the World▪ and it is agreed by Divi[illegible: 2 letters]s▪ that the [illegible: 1 span] a Type of the D[illegible: 1 letter]struction o[illegible: 1 letter] t[illegible: 1 letter]e World, and therefore most of the Signs [illegible: 1 word] common to bot[illegible: 1 letter] [illegible: 1 word] was brought to Rome in the [illegible: 1 span] the reign of [illegible: 1 span] Other Historians tell [illegible: 1 span] Peter were put to Death about the end of his Reign. [illegible: 1 word] year or two a[illegible: 1 letter]ter Ierusalem was de[illegible: 1 letter]troyed. Our Saviour [illegible: 1 word] his Discourse of these Signs with an usual Caution [illegible: 1 word] D[illegible: 1 letter]sciples. [illegible: 1 word] [illegible: 1 letter]eed that no Man deceive you.

Marginal references: [illegible: 1 letter]ph. 5.6. [illegible: 1 word] 2.[illegible: 1 letter], 1[illegible: 1 letter]. 2 T[illegible: 1 letter]es. [illegible: 1 letter].3. 1 [illegible: 1 word]. 4.1.

[illegible: 1 span] many shall come in my name, saying, [illegible: 1 word] C[illegible: 1 letter]rist, and shall deceive many.

Mark hath the same, Ch. 13.6. Luke Ch. 21.8. saith, Many shall come in my Name, saying, I am Christ, and the time draweth near, go ye not after them. Our Saviour seemeth to have given this as a Sign common both to the Destruction of Ierusalem, and the end of the World, tho possibly before the Destruction of Ierusalem, while the Iews were in Expectation of a Messiah, as a Temporal Prince or Deliverer, there were more of them than afterward, for every one who could get a party together to colour his Sedition and Rebellion, gave out himself to be the Christ. Of this Number are said to have been Theudas, and Iudas of Galilee mentioned by Gamaliel, Acts 5.36, 37. Amongst these some also reckon the Egyptian mentioned, Acts 21.38. and Simon Magus, who gave out himself to be some great one, and the People accounted him the great power of God. Such there have been, and probably may be more toward the end of the World, many were deceived by the Impostors, Christ warneth his Disciples concerning them.

Marginal references: [illegible: 1 paragraph]

8 All these are the beginning of sorrows.

Mark hath the same, Ch. 13.7, 8. Luke hath also much the same, Ch. 21.9, 10, 11. Only he addeth fearful Sights, and great Signs shall there be from Heaven. Interpreters think this Prophecy did chiefly respect the Destruction of Ierusalem, for the time from our Saviours Death, to that time, was full of Seditions and Insurrections, both in Iudea, and elsewhere. The Truth of our Saviours Words as to this is atte[illegible: 1 letter]ted by Iosephus largely from the 11. Chap. of his second Book of the Wars of the Iews, to the end of the fourth Book, besides that there was great Wars between Otho, and Vitellius and Vespasian, the Roman Emperor who succeeded Nero. We read of one Famine, Acts 11.28. which Agabus there Prophesied should be in the time of Claudius Caesar. Of Earthquakes in several places, mention is made in divers Histories. Our Saviour tells them, that these things should be, but the end should not be presently, which any one that will Read Iosephus his History of the Wars of the Iews, will see abundantly verifyed upon the taking of Ierusalem by the Roman Armies.

9 Then shall they deliver you up to be afflicted, and shall kill you, and ye shall be hated of all nations for my names sake.

Mark hath this thus, Ch. 13.9. But take heed to your selves, for they shall deliver you up to Councils, and in the Synagogues you shall be beaten, and you shall be brought before Rulers and Kings for my sake, for a Testimony against them. Luke saith, Ch. 21.12. But before all these, they shall lay their Hands on you, and persecute you, delivering you up to the Synagogues, and into Prisons, being brought before Kings and Rulers for my Names sake. And it shall turn to you for a Testimony. Our Saviour knowing that his Disciples Minds still ran upon a seculiar Kingdom, here calls off their thoughts, by giving them a Sign of his coming, an account of those Persecutions and Tryals, which they should undergo, before his coming either in his Power to the De [illegible: 2 letters]ruction of the Jews, or in his Glory at the last Day, the Afflictions specified are, A being hated of all Nations, delivered up to Councils; beating in the Synagogues, casting into Prisons, and being Killed. All which happened to the Disciples of Christ before the Destruction of Ierusalem, The Christians were counted a Sect every where spoken against, Acts 28.22. Stephen was stoned, Acts 7.29. Iames was killed with the sword, Acts 12.2. Paul and Silas were imprisoned, Acts 16.23. Paul five times received of the Iews forty stripes save one, he was thrice beaten with Rods, once Stoned. 2 Cor. 11.24, 25. He was brought before King Agrippa, and Festus, Peter and Iohn were call'd before the Council. Acts Ch. 4.7. & 5.21. so as all these things happened before the Destruction of Ierusalem, and this may be interpreted as a sign of that great Destruction but not of that only, for the Text saith, you shall be hated of all Nations, which came to pass afterward, when Christianity was persecuted by Heathens for three hundred years together, Mark saith, this should be done for a Testimony against them. That is, the Persecutors. Luke saith, it shall turn to you for a Testimony. The Persecutions of Christians are. 1. A Testimony against the Persecutors, of their Ingratitude, and Cruelty, and Hatred to the Name of Christ. 2. They are a Testimony to the Persecuted, of their Faith, and Patience, and Courage, &c.

Marginal references: Ch[illegible: 1 letter]p 1[illegible: 1 letter].[illegible: 1 letter]. Joh. 16 [illegible: 1 letter] R[illegible: 1 letter]v. 2.[illegible: 2 letters]

10 And then shall many be offended, and shall betray one another, and shall hate one another.

Mark saith. Ch. 13.12, 13. The Brother shall betray the Brother to Death, and the Father the Son, and Children shall rise up against their Parents, and cause them to be put to Death. And you shall be hated of all Men for my Names sake. Luke saith, Ch. 21.16. And you shall be betrayed, both by Parents, and Brethren, and Kins-folk, and Friends, and some of you shall they accuse to be put to Death. And you shall be hated of all Men for my Names sake. Many shall be offended. The meaning is, shall turn Apostates, stumbling at these great Afflictions, and Persecutions for the Gospel. And shall betray one anther. We Read of several Apostates in holy Writ, such as Phigellus, Hermogenes, Demas, Hymeneus, Philetus, and others; but all things not being Written that were done, we have no particular Record of such Treachery, as is here mentioned. But it is no other than we may reasonably presume was done, tho we had not been assured of it, to justify our Saviours Prediction. There is no time of great Persecution, but proves a time of great Apostacy and some Treachery. It hath been a constant observation, that no hatred flames to that degree, with hatred upon the account of Religion. Nor is what our Saviour here pre dicted more, than the History of all Ages of the Church have justifyed.

12 And because iniquity shall abound, the love of many shall wax cold.

Here are two Signs more given. 1. The abounding of false Teachers. 2. The Abatements of Christians Zeal, and love to God. For the matter of the 11. v. we shall meet with it more fully, v. 23, 24. By the aboundings of Iniquity here, we may either understand, the Rage and Malice, and Cruelty of the Enemies of the Gospel, or, 2. The Apostacy of such as are professors. Both these are great Temptations, and tho they will not Extinguish that Holy Fire which God hath kindled in good Souls, yet they have oft times a very ill influence upon them to abate of their former warmth in the ways of God. Or if we understand it of Love to Brethren, the Apostacy of Professors much cooleth the Christian, not knowing who they may trust, and confide in as sincere. If by the abounding of Iniquity, we understand the abounding of Profanness in the General (which always also aboundeth most in times of Persecution) that also hath no small Influence upon Christians warmth in their Profession, to cool and abate it. Heb. 10.25. 2 Tim, 1.15. & 4.16.

13 But he that shall indure to the end, the same shall be saved.

We have the same, Mark 13.13. We also met with it before, Ch. 10.22. It is a promise to Perseverence, especially to such Perseverance as is joyned with Fortitude, He that shall not be tempted to Apostacy through the Afflictions of the Gospel, but shall patiently and Courageously indure all the sufferings which shall follow the Profession of the Gospel, shall be saved, if not preserved and so saved with a Temporal Salvation, yet he shall be Eternally saved.

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.

So saith Mark Ch. 13.10. some think that the end mentioned in the Close of this Verse, refers to the Destruction of Ierusalem, others, that it referreth to the Day of Iudgment. If we take World (as it is often taken) for the Gentiles in opposition to the Jews, Synechdochically, the whole being put for a great part; it is most certain, that before Ierusalem was destroyed, the Gospel which is here called the Gospel of the Kingdom, either because it shews the way to the Kingdom of God, or because it is that sacred Instrument, by which Christ subdueth Mens Hearts to himself, was preached to the World, that is, to the Gentiles, and that to a great part of them. Paul alone had carried it from Ierusalem to Illyricum. The Romans Faith was spoken of throughout the World, Rom. 1.8. Paul Col. 1.23. saith it was preached to every Creature, see also, Rom. 10.16. & 15, 16▪ Col. 1.6. 1 Tim. 3.16. But others chuse by the end here to understand the End of the World.

15 When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (who so readeth let him understand.)

Mark Ch. 13.14▪ saith, Standing where it ought not. Here are two Questions. 1. What is here meant by the Abomination of Desolations. 2. What Text in Daniel our Lord referreth to. As to the latter, there are three places in Daniel which mention it, Ch. 9.27. for the over-spreading of Abominations, or (as it is in the Margent) with the Abominable Armies i. e. shall make it desolate, Ch. 11.31. They shall place the Abomination that maketh desolate, Ch. 12, 11. From the time that the daily Sacrifice shall be taken away, and the Abomination that maketh desolate, set up. Mr. Calvin thinks that the Text in Daniel here referred to, is that Dan. 12.11. others say, that it is that Dan. 9.27. contending that those two other Texts speak of Antiochus, which is the very Reason given by others to the contrary. It is of no great Consequence to us to know which Verse our Saviour referreth to. Be it which it would, it was spoken of by Daniel the Prophet, by which Quotation our Saviour doth both give his Testimony to that Book, as a part of Holy Writ, and also lets his Disciples know, that what he told them, was but what was prophesied of, and so must have its Accomplishment, and that the Iewish Worship was to cease. As to the second Question amidst the great Variety of Notions about it, I take theirs to be the best who understand the Abomination of Dissolations, to be meant of the Roman Armies, which being made up of Idolatrous Souldiers, and having with them many Abominable Images, are therefore called the Abomination; those Words of Desolations are added, because they were to make Ierusalem desolate, and so St. Luke who hath not these Words, possibly gives us in other Words, the best Interpretation of them, Chap. 21.20. And when you shall see Ierusalem compassed with Armies, then know that the Desolation thereof is nigh. When saith our Lord, you shall see the Abominable Armies stand in the holy place, that is upon the holy Ground (as all Iudea was) whoso readeth those Prophesies of the Prophet Daniel [let him understand] that as through the Righteous Judgment of God, he once suffered the holy place to be polluted by the Abominable Armies of Antiochus, which he foretold, so he will again suffer the holy place to be Polluted by the Abominable Armies of the Romans, who shall make the holy place desolate, which was Prophesied by the Prophet Daniel, as well as the former. Therefore saith our Saviour, when you see the Roman Armies pitch their Tents before Ierusalem, be you then assured, God will give Ierusalem into their Hands, and then all that I have foretold, shall come to pass.

18 Neither let him which is in the field, return back to take his cloths.

Mark hath this, Ch. 13, 14, 15, 16. Luke saith, Ch. 21.21. Then let them that are in Judea Flee to the Mountains, and let them which are in the midst of it, depart out, and let not them that are in the Countries enter thereinto. The import of all this, is no more than, Let every Man with as much speed as he can, shift for himself, for as Luke saith. Then the Desolation of Ierusalem is nigh; for as he addeth, These are the Days of Vengeance, that all things which are Written may be fulfilled. Let none of you think the Storm will over, for when you see this, be assured the time is come, when all I have spoken of this City, shall be accomplished.

20 But pray ye that your flight be not in the winter, neither on the sabbath day.

Mark saith nothing of the Sabbath day, Ch. 13. Luke hath not what Matthew hath, v. 20. Woe to them in this Text, is only a Phrase testifying our Saviours Compassion on such, and indicative of the addition it would make to their Misery, as it would retard their Flight. Upon this account also, he bids them pray their Flight might not be in the Winter, neither on the Sabbath day. The Winter would Naturally retard their motion, through the cold, and moisture of it. The Sabbath would be a Moral hindrance in regard of the Superstitious opinion they had of the Sabbath, that they might not upon that Day defend themselves, nor Flee from their Enemies beyond the length of a Sabbath Days Iourney, which was but two Miles, our Saviour hinteth them, that their Flight must be further. When our Saviour spake this, the Iewish Sabbath was the Day of holy Rest, and he knew that altho by his Resurrection, he should Sanctify a new Sabbath, yet the Jews would not for a time understand that the old Sabbath was Abolished. Here is therefore no Establishment of the old Sabbath, to be observed after his Resurrection; The praying that their Flight might not be upon the Sabbath Day respected only either their remora to their Flight, which the Sabbath would give them (in case they should keep it as an Holy Rest) or the addition of trouble it would make in their Spirits, when they considered that was the Day in which they were wont to go to the house of Prayer, keeping it a Day of Holy Rest unto God.

22 And except those days should be shortned, there should no flesh be saved, but for the elects sake, those days shall be shortned.

Mark hath the same in effect, Ch. 13. v. 19, 20. Luke Ch. 21.23, 24. speaks more particularly. For there shall be great distress in the Land, and wrath upon this People. And they shall fall by the Edge of the Sword, and shall be led away Captive into all Nations; and Ierusalem shall be [illegible: 1 letter]roden down of the Gentiles, until the times of the Gentiles are fulfilled. These Verses must be understood with reference to the Iewish Nation, and whoso shall read in Iosephus, the History of the Wars of the Iews, will easily agree, there is nothing in all the foregoing Iewish story, which we have recorded in Scripture like unto it, the final Destruction of them by Titus, was rather an abatement of Miseries, they suffered by the Factions within themselves than any thing else. And thus some think, that God shortned those days of their Misery, by sending the Roman Armies to quiet the Seditions, and Factions amongst themselves, which were more cruel one to another; God promiseth to shorten these days for the Elect sake, that were amongst this sinful People. So that as the City was taken in less than six Months, so was their whole Country, in less than eighteen Months more: And if the Lord had not in Compassion to those amongst this People, who belonged to his Election of Grace, shortned these days of Calamity, both by sending the Roman Armies, to quiet their intestine Divisions, and then giving these Armies so quick a Victory, none of the Iews would have been le[illegible: 1 letter]t alive, which indeed any one will judge, that shall but read those Histories.

26 Wherefore if they shall say unto you, Behold he is in the desert, go not forth, Behold he is in the secret chambers, believe it not.

Mark hath much the same, Ch. 13.21, 22, 23. There is no doubt, but that our Saviour here hath a special Respect to those Persons, who about the time of the Destruction of Ierusalem ▪ taking advantage of the Iewish Expectation of the Messiah. as a secular Prince, who should restore them to Liberty (an Opinion, which as we have often heard had infected the Generality of the Iews; and not a little even the Disciples of Christ) made themselves Heads of Parties, and pretended that they were the Messiah, the Christ, thereby to incourage People to follow them, and to stand up for their Liberty, of which kind there were several mentioned both in the History of Iosep[illegible: 1 letter]us, and in the Roman History, respecting those times Our Lord therefore cautioneth his Disciples against such, and thereby taketh them off their Expectation of any such secular Kingdom of the Messiah, as they had dreamed of. He tells them, that there would such Persons arise, and some of them should do great signs and wonders, insomuch that if it were possible, they would deceive the Elect of God, but he had prayed for them, only they must also Watch and take heed, that they might not be Cheated, and deceived by them; tho they came with never so fair Pretences, for his coming would be quite of another Nature, and his Kingdom, would be a quite other Kingdom.

28 For wheresoever the carcass is, there will the eagles be gathered together.

Luke hath much the same▪ Luk 17.24, 37. The Disagreement of Interpreters, about the Coming of the Son of Man, here spoken of, makes a Variety in their Interpretation of these Verses. Some think the coming of the Son of Man here spoken of, was his coming to destroy Ierusalem, which he saith, will be sudden like the Lightning, which tho the Thunder be taken notice aforehand, as following the Lightning, yet is not taken notice of. These Interpreters make the Carcass mentioned, v. 28. to be the Body of the Iewish Nation, designed to be destroyed, and the Eagles to be the Roman Armies. Iob saith of the Eagle Ch. 39. v. 30. Where the slain are, there is she, Habbakuk, Ch. 1.8. saith the same of the Caldean Armies. They shall fly as the Eagle that hasteth to E[illegible: 1 letter]t. Some understand by the Coming of Christ here, his coming in his Spiritual Kingdom. The preaching of the Gospel shall be, like the Lightning; you need not listen after those that say: Lo here is Christ, or Lo he is there, for my Gospel shall be preached every where, and where the Carkass is, where my Death, and Resurrection shall be preached, all the Elect, My sheep that hear my Voyce and follow me, shall be gathered together. Others understand it of Christ's coming to Iudgment, which is compared to Lightning for the suddenness, and Vniversality of it. There saith Christ I shall be, and all my Saints shall be gathered together, Luk▪ seemeth to speak of this, Luk. 17.24.37. That Phrase, Wheresoever the Carcass is, there will the Eagles be gathered together, is a Proverbial Speech signifying, That it will need no great Labour to bring things together, which are naturally joyned by an innate Desire, either of them to the other; so that it is applicable in more Cases than one, and whether that Discourse in Luke, were at the same time, when this was, I cannot say; our Saviours Discourse on this Argument, Luk. 21. hath not these Verses, and is a part of a Discourse which Luk. 17. v. 20. is said to have been begun at least to the Pharisees. But I shall further consider what Luke saith, when I shall come to that Chapter in him.

29 Immediately after the tribula[illegible: 1 letter]ion 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.

Mark saith, Ch. 13.24. In those days after that Tribulation, the Sun shall be darkned, and the Moon shall not give her Light, and the Stars of Heaven shall fall, and the Powers that are in Heaven shall be shaken, Luke saith, Ch. 21.25. And there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the Earth distress of Nations with Perplexity, the Sea and the Waves roaring: Mens Hearts failing them for Fear, and for looking after those things, which are coming on the Earth, for the Powers of Heaven shall be shaken. Interpreters are much divided in the Sense of these Words, whether they should be interpreted of Christs coming to the last Iudgment, and the signs of that: Or, 2. Concerning the Destruction of Ierusalem. Those who interpret it of the Destruction of Ierusalem, have the Context to guide them, as also the reports of Historians, of strange Prodigies seen in the Air, and Earth, before the taking of it; likewise the word Immediately after, &c. But I am more inclinable to interpret them of the last Iudgment, and to think that our Saviour is now passed to satisfie the Disciples about their other Question, concerning the end of the World, for altho, Christ's coming may sometimes signifie, that remarkable Act of his Providence, in the Destruction of his Enemies; yet the next Verses, speaking of his Coming with great Power and Glory, and of his Coming with his Angels, and with the sound of a Trumpet, and gathering his Elect from the four Winds, the Phrases are so like the Phrases by which the Scripture expresseth Christ's coming to the last Judgment, 1 Cor. 15.52. 1 Thes. 4.16. and Christ speaking to his Disciples asking of him, as well about that, as the Destruction of Ierusalem: I should rather interpret this Verse, with reference to the last Judgment, than the Destruction of Ierusalem, before spoken of, or at least, that these signs should be understood common both to the one, and the other; as divers of the other signs mentioned in this Chapter are. Some do think, that the darkening of the Sun and the Moon here, the falling of the Stars, and the shaking of the Powers of Heaven, are to be taken Metaphorically, as signifying the great Change should be in the Ecclesiastical and Civil state of the Iews, and it is true, that such kind of Expressions, do often in Scripture so signifie, Isa. 13.10. & 24.23. Ezek. 32.7. Ioel 2.31. But without doubt the litteral Sense is not to be excluded, whether we understand the Text of the Destruction of Ierusalem, or of his coming to his last Judgment, for, as Historians tell of great Prodigies seen before the former, so the Apostle confirms us, that there will be such things seen before the day of Judgment, 2 Pet. 3.10.12.

Marginal references: Joel 3.13. Act. 2.2[illegible: 1 letter].

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.

Mark saith, Ch. 13.26.27. And then shall they see the Son of Man, coming in the Clouds with great Power and Glory. And then shall he send his Angels, and shall gather together his Elect from the four Winds, from the uttermost part of the Earth, to the uttermost part of Heaven. Luke saith, Ch. 21.27. And then they shall see the Son of Man, coming in a Cloud with great Power and Glory. And when these things begin to come to pass, then look up, and lift up your Heads, for your Redemption draweth nigh. Interpreters are also divided about these Words, as about the former, some understanding them concerning the Destruction of Ierusalem, and Judging that by the sign of the coming of the Son of Man, is probably meant some Prodigy, or some Comet seen before that Destruction, which should be of that Nature as it should make the Iews (here called the Tribes of the Earth) to mourn, they by the Angels and Trumpet mentioned, v. 31. understanding the Ministers of the Gospel, who after the Destruction of Ierusalem, should go and preach the Gospel over all the World, and so gather in the Elect into the Gospel-Church. But I cannot agree this Sense, and I said the most Interpreters expound these Words of the last Judgment; what is meant by the sign of the Son of Man, all are not so well agreed, two of the Evangelists say only the Son of Man: Matthew mentions, first the appearance of the sign of the Son of Man, then the Son of Man himself, probably it signifieth some great Prodigy, that shall be seen before that great and Terrible day. Those things which incline me to think, that the day of Judgment, not the Destruction of Ierusalem, is that which is spoken of in these Verses, is, 1. That all the Phrases are such as the Scripture useth, to express Christ's coming to the last Judgment. His coming in the Clouds of Heaven, Math. 26.64. Rev. 1.7. the Tribes of the Earth mourning, Rev. 1.7. his coming with the Angels, and the sound of a Trumpet. Math. 25.31. Mar. 8.38. 1 Cor. 15.52. 1 Thes. 4.16. His sending his Angels to gather the Elect, Mat. 13.49. 2. The Tribes of the Earth mourning, seems to signifie more then the twelve Tribes of Israel. 3. That which Luke hath, Look up, and lift up your Heads, for the day of your Redemption draweth nigh; seemeth hardly applicable to the Destruction of Ierusalem, rather to the Redemption of the Body mentioned, Rom. 8.23. For the Gospel before this time was carried to the Gentiles: Nor do I know, that that is any where called Redemption. Those things which have led some learned Interpreters to expound, v. 29, 30, 31. of the Destruction of Ierusalem, are, I conceive, those Particles, Immediately after the Tribulation of those days, v. 29. and the Particle then, v. 30. together with v. 34. where our Saviour saith: This Generation shall not [illegible: 1 word] till all these things be fulfilled. But the term Immediately after the Tribulation of those days, may signifie not only the Destruction of Ierusalem, but that and all the Calamities of those days, that should follow that, to the end of the World: And it is very usual for Prophetical Scriptures to speak of things to come long after, as if they were presently to come to pass, Deut. 32.35. and the day of Iudgment is ordinarily spoken of, as if it were at hand, 1 Thes. 4.15. Ia. 5.8. 1 Ioh. 2.18. both to denote the certainty of it, and to keep us from Security, and to let us know that a Thousand years in Gods sight, are but as one day, 2 Pet. 3.8. for the 34. v. we shall give the Sence of it in its Order.

Marginal references: Chap. 13.41.; Or, [illegible: 1 word] Trumpet, [illegible: 1 word] a great [illegible: 1 word].

35 Heaven and earth shall pass away, but my words shall not pass away.

Mark hath the very same, Ch. 13. v. 28, 29, 30, 31. So hath Luke, Ch. 21. v. 29, 30, 31, 32, 33. only he saith, the Fig-tree and all Trees, when they now shoot forth, you see, and know of your own selves, that Summer is nigh at hand. So ye, when ye see these things come to pass, know you that the Kingdom of God is nigh at hand: Verily, &c. By this Similitude of the Fig-tree (called therefore by Luke a Parable) Our Saviour doth not only design to inform them, that these things which he had told them, should be as certain signs of the approaching of the Destruction of Ierusalem, and the coming of his Kingdom, as the Fig-trees, and other Trees putting forth of leaves, is a sign of the approaching Summer, as Cant. 2.13. but that as the Frosts, and Snow, and Cold of the Winter, doth not hinder the Trees from bringing forth Fruit in the Summer, so these Tribulations and Troubles should be so far from hindring, and de[illegible: 1 letter]troying Christ's Kingdom, that they should prepare the World [illegible: 1 letter]or it, and promove it; so that as they might know from these Tribulations in I[illegible: 1 letter]dea, that the Kingdom of Grace was at hand, and began: So from the following Tribulations upon the World, they might know that his Kingdom of Glory was also hastening. Verily I say unto you, this Generation shall not pass, till all these things be fulfilled. There are several Notions men have of that term. This Generation, some by it understanding mankind, others, The Generation of Christians, Others the whole Generation of the Iews; but doubtless our Saviour means the Set of Men that were at that time in the World: Those who were at that time living should not all dye, until all these things shall be fulfilled, all that he had spoken with reference to the Destruction of Ierusalem; and indeed the most of those signs, which our Saviour gave were signs common, both to the Destruction of Ierusalem, and the last Judgment, abating only Christ's personal coming in the Clouds, with Power and Glory. So that considering, that the Destruction of Ierusalem, was within less than forty years after our Saviour's speaking these words, so many as lived to the Expiration of that number of years, must see the far greater part of these things actually fulfilled, as signs of the Destruction of Ierusalem, and fulfilling, as signs of the end of the World. Heaven and Earth shall pass away, but my Words shall not pass away. By this Expression our Saviour confirmeth the Truth of what he had said, assuring those to whom he spake: That altho there should be a change of the Heavens, and the Earth, 2 Pet. 3.10.12, 13. which Men commonly look upon as the most stable, and abiding things, yet the Truth of what he had said should not fail.

Marginal references: Psal. 102.26. Isa. 51.6. Chap. 5.18. Heb. 1.11.

36 But of that day and hour knoweth no man, no not the angels of heaven, but my Father only.

Mark addeth, Ch. 13.32. Neither the Son, but the Father, of that Day and Hour, that is, the particular time when the Heavens and the Earth shall pass away, as he had before said, or when the End of the World shall be, which was one of the Questions propounded to him by his Disciples, v. 3. knoweth no Man, no meer Man, nor have Men any reason to be troubled at it; for it is a piece of Knowledge, which the Father hath reserved into his own Power, and his own Pleasure, from the Angels, who continually behold his Face. Nay I my self as M[illegible: 1 letter]n know it not, nor is it more absurd, or derogating from the Perfection of Christ, then for to say, that Christ as Man, was not Omnipotent, or Omniscient, &c. By the way this gives a great Check, to the Curiosity of Mens inquiries after the particular time, or year when t[illegible: 1 letter]e World shall have an end, or the day of Judgment begin, or be.

Marginal references: Zech. 14.7.

39 And knew not until the flood came, and took them all away, so shall also the coming of the Son of man be.

Luke hath much the same, Ch. 17.26, 27. where he also saith, it shall be as in the days of Lot, but I shall consider what he saith, w[illegible: 1 letter]ich seemeth spo[illegible: 1 letter]en at another time, and upon another occasion; when I come to his seventeenth Chapter. Two things our Saviour see[illegible: 1 letter]eth here to teach us. 1. That Christ's coming to the last Iudgmen[illegible: 1 letter] will be sudden, and not lookt for; upon which Account his coming is compared in Scripture to the coming of a Thief, v. 43.44. 2 Pet. 3.10. Rev. 16.15. 2. That it will be in a [illegible: 1 letter]ime of great Security, and Deba[illegible: 1 letter]chery, such was the time of Noah, Gen. 6.3, 4, 5.

41 Two women shall be grinding at the mill, the one shall be taken, and the other left.

Some refer this, to the coming of Christ in his Kingdom of Grace, some to his coming in the day of Judgment, it is true of both those comings. God shews the freeness of his Grace much in the Conversion of sinners, and makes Discriminations of which we can give no Account, as he tells us, Luk. 4.25, 26, 27, 28. but it seemeth here rather to be understood of that Separation, which Christ shall make at the day of Judgment, of the Sheep from the Goats, the Elect from the Reprobates; for of that coming our Saviour seemeth to be speaking, both in the preceeding, and in the following Words.

44 Therefore be ye also ready, for in such an hour as you think not, the son of man cometh.

Mark saith, Take you heed, Watch and Pray, for you know not when the time is, Ch. 13.33. what our Lord here meaneth by Watching is easily gathered, as well by what went before, where our Saviour had been speaking of the Security and Luxury of the old World: As by what followeth, v. 44. where he biddeth them, be always ready, and therefore Luke, Ch. 21.34. expounds this thus: And take heed to your selves, lest at any time your Hearts be over-charged with Su[illegible: 1 letter]fetting, and Drunkenness, and Cares of this Life, and so that day come upon you at unawares. For as a snare shall it come on all them, that dwell on the Face of the whole Earth. Watch you therefore and Pray, that you may be accounted worthy to escape all these things, that shall come to pass, and to stand before the Son of Man. Our Saviour in these Verses, from the incertainty of the particular time, when the day of Judgment shall be, presseth upon his Disciples, a Sober, Heavenly and Holy Life; intimating that by such a Life only, they can make themselves ready for the coming of Christ, and to [illegible: 1 letter]tand before the Son of Man, when he shall appear in his Power and Glory. He presseth this from that which common Prudence would teach any Housholder viz. If he knew in what Watch of the Night a Thief would come to watch, and not suffer his House to be broken open. That is, in what time of the Night, ([illegible: 1 span] Iews divided the Night into the first, second, third, and fourth Watch, as the Romans divided it for relief of their Military Guards. Now (saith our Saviour) you, knowing that there will come such a time, and not certainly knowing at what time, stand concerned to be always Watching and Praying.

47 Verily I say unto you, that he shall make him ruler over all his goods.

We have much the same, Luke 12, 41, 42, 43. whether spake at the sa[illegible: 1 letter]e time, and upo[illegible: 1 letter] the same occasion or no I know n[illegible: 1 letter]t. It is said there, v. 41. That Peter gave occasion to this Disco[illegible: 1 letter]rse by saying▪ Lord speakest thou this Parable to us, or even to all? Our Saviour replyeth as here, only Luke saith, Who is that Faithful and Wise Steward? The Question intimates that there are but a few such. This Discourse plainly referreth to the Ministers of the Gospel, whom Christ leaveth in trust with his Church, to give them their Meat in due Season, he decl[illegible: 1 letter]reth the Blessedness of those Ministers that shall be found Faithfully discharging their Trust, and that the Lord in the Day of Judgment will exalt them to a much greater Honour, according to that of Dan. 12.3. They that be wise shall shine as the brightness of the Firmament: and they that turn many to Righteousness, as the Stars for ever and ever.

Marginal references: Chap. 25.21▪23.

51 And shall cut him asunder, and appoint him his portion with the hypocrites, there shall be weeping, and gnashing of teeth.

Luke hath much of this, Ch. 12.45. But and if that Servant say in his Heart, my Lord delayeth his coming, and shall begin to beat the Men-servants and Maid-servants, and to Eat, and Drink and to be Drunken. The Lord of that Serv[illegible: 1 letter]nt will come in a Day when he looketh not for him, and at an Hour when he is not aware, and will appoint him his Portion with unbelievers. If that Servant prove an Evil Servant, presumeth upon my not making such hast to Judgment, as he thought I would, and shall prove a Persecutor of my People, or a loose and Debauched Person, I will come to his particular Judg[illegible: 1 letter]ent before I come to the General Judgment, and at such a time as he shall not be aware of me, and destroy him, an[illegible: 1 letter] give him his Portion with such as believe not my second coming, and with such as are one thing in Profession, and another thing in Practice, in Hell where the Condition of poor Creatures will be Miserable, as the Condition of those that Weep and G[illegible: 1 letter]ash their Teeth. By this Parable our Savi[illegible: 1 letter]ur d[illegible: 1 letter]th qui[illegible: 1 letter]ken his Apostles, to whom he intended to leave the care of his Church, when he should be ascended into Heaven, to a faithful care of the Flock committed to their Trust, & also lets us know that in succeeding Ages, there would arise a Generation, of loose, and debauched Ministers, and such as would persecute the sincerer Professors of his Gospel, who could not comply with their Doctrines, and Lives. Of which as all Ages of the Church have given a proof: So the time since Popery hath prevailed in the World, hath given a more plentiful, and abundant proof. All which Extravagancies are incouraged from their Atheisme, and unbelief of Christs coming to Judgment. He also sheweth how severe he will be against such Persons. He will come upon them before they be aware of it, and Cut them in pieces. The Word signifies to cut them in two Pieces, as the Jews were wont to divide their Sacrifices: or (as some think) as some Pagan Nations were wont to punish perfidious Persons, and some more Notorious Malefactors, and give him his Portion with unbelievers, and Hypocrites in Hell, Ch. 13.42. & 25.30. The Case of all Persons that live securely, and debauched Lives, because Judgment is not sped[illegible: 1 letter]ly Executed, will be sad: but the Case of Ministers that do so will be dre[illegible: 1 letter]d[illegible: 1 letter]ul. They are a sort of Sinners, whom God seldom suffereth to live out half their Days: and when he doth, yet they shall not escape the severe[illegible: 1 letter]t Damnation of Hell. They betray a greater trust, and lead Multitudes to Hell with them, and so are the greatest Traytors against the Divine Majesty.

Marginal references: Or, cut him off.; Chap. 8.12.

Awful Predictions.

1 And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple. 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. 3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?

Here is,

I. Christ's quitting the temple, and his public work there. He had said, in the close of the foregoing chapter, Your house is left unto you desolate; and here he made his words good; He went out, and departed from the temple. The manner of expression is observable; he not only went out of the temple, but departed from it, took his final farewell of it; he departed from it, never to return to it any more; and then immediately follows a prediction of its ruin. Note, That house is left desolate indeed, which Christ leaves. Woe unto them when I depart, Hos. ix. 12; Jer. vi. 8. It was now time to groan out their Ichabod, The glory is departed, their defence is departed. Three days after this, the veil of the temple was rent; when Christ left it, all became common and unclean; but Christ departed not till they drove him away; did not reject them, till they first rejected him.

II. His private discourse with his disciples; he left the temple, but he did not leave the twelve, who were the seed of the gospel church, which the casting off of the Jews was the enriching of. When he left the temple, his disciples left it too, and came to him. Note, It is good being where Christ is, and leaving that which he leaves. They came to him, to be instructed in private, when his public preaching was over; for the secret of the Lord is with them that fear him. He had spoken of the destruction of the Jewish church to the multitude in parables, which here, as usual, he explains to his disciples. Observe,

1. His disciples came to him, to show him the buildings of the temple, It was a stately and beautiful structure, one of the wonders of the world; no cost was spared, no art left untried, to make it sumptuous. Though it came short of Solomon's temple, and its beginning was small, yet its latter end did greatly increase. It was richly furnished with gifts and offerings, to which there were continual additions made. They showed Christ these things, and desired him to take notice of them, either,

(1.) As being greatly pleased with them themselves, and expecting he should be so too. They had lived mostly in Galilee, at a distance from the temple, had seldom seen it, and therefore were the more struck with admiration at it, and thought he should admire as much as they did all this glory (Gen. xxxi. 1); and they would have him divert himself (after his preaching, and from his sorrow which they saw him perhaps almost overwhelmed with) with looking about him. Note, Even good men are apt to be too much enamoured with outward pomp and gaiety, and to overvalue it, even in the things of God; whereas we should be, as Christ was, dead to it, and look upon it with contempt. The temple was indeed glorious, but, [1.] Its glory was sullied and stained with the sin of the priests and people; that wicked doctrine of the Pharisees, which preferred the gold before the temple that sanctified it, was enough to deface the beauty of all the ornaments of the temple. [2.] Its glory was eclipsed and outdone by the presence of Christ in it, who was the glory of this latter house (Hag. ii. 9), so that the buildings had no glory, in comparison with that glory which excelled.

Or, (2.) As grieving that this house should be left desolate; they showed him the buildings, as if they would move him to reverse the sentence; "Lord, let not this holy and beautiful house, where our fathers praised thee, be made a desolation." They forgot how many providences, concerning Solomon's temple, had manifested how little God cared for that outward glory which they had so much admired, when the people were wicked, 2 Chron. vii. 21. This house, which is high, sin will bring low. Christ had lately looked upon the precious souls, and wept for them, Luke xix. 41. The disciples look upon the pompous buildings, and are ready to weep for them. In this, as in other things, his thoughts are not like ours. It was weakness, and meanness of spirit, in the disciples, to be so fond of fine buildings; it was a childish thing. Animo magno nihil magnum—To a great mind nothing is great. Seneca.

2. Christ, hereupon, foretels the utter ruin and destruction that were coming upon this place, v. 2. Note, A believing foresight of the defacing of all worldly glory will help to take us off from admiring it, and overvaluing it. The most beautiful body will be shortly worms' meat, and the most beautiful building a ruinous heap. And shall we then set our eyes upon that which so soon is not, and look upon that with so much admiration which ere long we shall certainly look upon with so much contempt? See ye not all these things? They would have Christ look upon them, and be as much in love with them as they were; he would have them look upon them, and be as dead to them as he was. There is such a sight of these things as will do us good; so to see them as to see through them and see to the end of them.

Christ, instead of reversing the decree, ratifies it; Verily, I say unto you, there shall not be left one stone upon another.

(1.) He speaks of it as a certain ruin; "I say unto you. I, that know what I say, and know how to make good what I say; take my word for it, it shall be so; I, the Amen, the true Witness, say it to you." All judgment being committed to the Son, the threatenings, as well as the promises, are all yea, and amen, in him. Heb. vi. 17, 18.

(2.) He speaks of it as an utter ruin. The temple shall not only be stripped, and plundered, and defaced, but utterly demolished and laid waste; Not one stone shall be left upon another. Notice is taken, in the building of the second temple, of the laying of one stone upon another (Hag. ii. 15); and here, in the ruin, of not leaving one stone upon another. History tells us, that this was fulfilled in the latter; for though Titus, when he took the city, did all he could to preserve the temple, yet he could not restrain the enraged soldiers from destroying it utterly; and it was done to that degree, that Turnus Rufus ploughed up the ground on which it had stood: thus that scripture was fulfilled (Mic. iii. 12), Zion shall, for your sake, be ploughed as a field. And afterward, in Julian the Apostate's time, when the Jews were encouraged by him to rebuild their temple, in opposition to the Christian religion, what remained of the ruins was quite pulled down, to level the ground for a new foundation; but the attempt was defeated by the miraculous eruption of fire out of the ground, which destroyed the foundation they laid, and frightened away the builders. Now this prediction of the final and irreparable ruin of the temple includes a prediction of the period of the Levitical priesthood and the ceremonial law.

3. The disciples, not disputing either the truth or the equity of this sentence, nor doubting of the accomplishment of it, enquire more particularly of the time when it should come to pass, and the signs of its approach, v. 3. Observe,

(1.) Where they made this enquiry; privately, as he sat upon the mount of Olives; probably, he was returning to Bethany, and there sat down by the way, to rest him; the mount of Olives directly faced the temple, and from thence he might have a full prospect of it at some distance; there he sat as a Judge upon the bench, the temple and city being before him as at the bar, and thus he passed sentence on them. We read (Ezek. xi. 23) of the removing of the glory of the Lord from the temple to the mountain; so Christ, the great Shechinah, here removes to this mountain.

(2.) What the enquiry itself was; When shall these things be; and what shall be the sign of thy coming, and of the end of the world? Here are three questions.

[1.] Some think, these questions do all point at one and the same thing—the destruction of the temple, and the period of the Jewish church and nation, which Christ had himself spoken of as his coming (ch. xvi. 28), and which would be the consummation of the age (for so it may be read), the finishing of that dispensation. Or, they thought the destruction of the temple must needs be the end of the world. If that house be laid waste, the world cannot stand; for the Rabbin used to say that the house of the sanctuary was one of the seven things for the sake of which the world was made; and they think, if so, the world will not survive the temple.

[2.] Others think their question, When shall these things be? refers to the destruction of Jerusalem, and the other two to the end of the world; or Christ's coming may refer to his setting up his gospel kingdom, and the end of the world to the day of judgment. I rather incline to think that their question looked no further than the event Christ now foretold; but it appears by other passages, that they had very confused thoughts of future events; so that perhaps it is not possible to put any certain construction upon this question of theirs.

But Christ, in his answer, though he does not expressly rectify the mistakes of his disciples (that must be done by the pouring out of the Spirit), yet looks further than their question, and instructs his church, not only concerning the great events of that age, the destruction of Jerusalem, but concerning his second coming at the end of time, which here he insensibly slides into a discourse of, and of that it is plain he speaks in the next chapter, which is a continuation of this sermon.

Awful Predictions.

4 And Jesus answered and said unto them, Take heed that no man deceive you. 5 For many shall come in my name, saying, I am Christ; and shall deceive many. 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. 7 For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. 8 All these are the beginning of sorrows. 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. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 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. 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:) 16 Then let them which be in Judea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 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. 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. 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 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. 28 For wheresoever the carcase is, there will the eagles be gathered together. 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: 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. 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.

The disciples had asked concerning the times, When shall these things be? Christ gives them no answer to that, after what number of days and years his prediction should be accomplished, for it is not for us to know the times (Acts i. 7); but they had asked, What shall be the sign? That question he answers fully, for we are concerned to understand the signs of the times, ch. xvi. 3. Now the prophecy primarily respects the events near at hand—the destruction of Jerusalem, the period of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but as the prophecies of the Old Testament, which have an immediate reference to the affairs of the Jews and the revolutions of their state, under the figure of them do certainly look further, to the gospel church and the kingdom of the Messiah, and are so expounded in the New Testament, and such expressions are found in those predictions as are peculiar thereto and not applicable otherwise; so this prophecy, under the type of Jerusalem's destruction, looks as far forward as the general judgment; and, as is usual in prophecies, some passages are most applicable to the type, and others to the antitype; and toward the close, as usual, it points more particularly to the latter. It is observable, that what Christ here saith to his disciples tends more to engage their caution than to satisfy their curiosity; more to prepare them for the events that should happen than to give them a distinct idea of the events themselves. This is that good understanding of the time which we should all covet, thence to infer what Israel ought to do: and so this prophecy is of standing lasting use to the church, and will be so to the end of time; for the thing that hath been, is that which shall be (Eccl. i. 5, 6, 7, 9), and the series, connection, and presages, of events, are much the same still that they were then; so that upon the prophecy of this chapter, pointing at that event, moral prognostications may be made, and such constructions of the signs of the times as the wise man's heart will know how to improve.

I. Christ here foretels the going forth of deceivers; he begins with a caution, Take heed that no man deceive you. They expected to be told when these things should be, to be let into that secret; but this caution is a check to their curiosity, "What is that to you? Mind you your duty, follow me, and be not seduced from following me." Those that are most inquisitive concerning the secret things which belong not to them are most easily imposed upon by seducers, 2 Thess. ii. 3. The disciples, when they heard that the Jews, their most inveterate enemies, should be destroyed, might be in danger of falling into security; "Nay," saith Christ, "you are more exposed other ways." Seducers are more dangerous enemies to the church than persecutors.

Three times in this discourse he mentions the appearing of false prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they who killed the true prophets, left to be ensnared by false prophets; and they who crucified the true Messiah, left to be deceived and broken by false Christs and pretended Messiahs. The appearing of these was the occasion of dividing that people into parties and factions, which made their ruin the more easy and speedy; and the sin of the many that were led aside by them, helped to fill the measure. 2. It was a trial to the disciples of Christ, and therefore agreeable to their state of probation, that they which are perfect, may be made manifest.

Now concerning these deceivers, observe here,

(1.) The pretences they should come under. Satan acts most mischievously, when he appears as an angel of light: the colour of the greatest good is often the cover of the greatest evil.

[1.] There should appear false prophets (v. 11-24); the deceivers would pretend to divine inspiration, an immediate mission, and a spirit of prophecy, when it was all a lie. Such they had been formerly (Jer. xxiii. 16; Ezek. xiii. 6), as was foretold, Deut. xiii. 3. Some think, the seducers here pointed to were such as had been settled teachers in the church, and had gained reputation as such, but afterward betrayed the truth they had taught, and revolted to error; and from such the danger is the greater, because least suspected. One false traitor in the garrison may do more mischief than a thousand avowed enemies without.

[2.] There should appear false Christs, coming in Christ's name (v. 5), assuming to themselves the name peculiar to him, and saying, I am Christ, pseudo-christs, v. 24. There was at that time a general expectation of the appearing of the Messiah; they spoke of him; as he that should come; but when he did come, the body of the nation rejected him; which those who were ambitious of making themselves a name, took advantage of, and set up for Christ. Josephus speaks of several such impostors between this and the destruction of Jerusalem; one Theudas, that was defeated by Cospius Fadus; another by Felix, another by Festus. Dosetheus said he was the Christ foretold by Moses. Origen adversus Celsum. See Acts v. 36, 37. Simon Magus pretended to be the great power of God, Acts viii. 10. In after-ages there have been such pretenders; one about a hundred years after Christ, that called himself Bar-cochobas—The son of a star, but proved Bar-cosba—The son of a lie. About fifty years ago Sabbati-Levi set up for a Messiah in the Turkish empire, and was greatly caressed by the Jews; but in a short time his folly was made manifest. See Sir Paul Rycaut's History. The popish religion doth, in effect, set up a false Christ; the Pope comes, in Christ's name, as his vicar, but invades and usurps all his offices, and so is a rival with him, and, as such, an enemy to him, a deceiver, and an antichrist.

[3.] These false Christs and false prophets would have their agents and emissaries busy in all places to draw people in to them, v. 23. Then when public troubles are great and threatening, and people will be catching at any thing that looks like deliverance, then Satan will take the advantage of imposing on them; they will say, Lo, here is a Christ, or there is one; but do not mind them: the true Christ did not strive, nor cry; nor was it said of him, Lo, here! or Lo, there! (Luke xvii. 21), therefore if any man say so concerning him, look upon it as a temptation. The hermits, who place religion in a monastical life, say, He is in the desert; the priests, who made the consecrated wafer to be Christ, say, "He is en tois tameiois—in the cupboards, in the secret chambers: lo, he is in this shrine, in that image." Thus some appropriate Christ's spiritual presence to one party or persuasion, as if they had the monopoly of Christ and Christianity; and the kingdom of Christ must stand and fall, must live and die, with them; "Lo, he is in this church, in that council:" whereas Christ is All in all, not here or there, but meets his people with a blessing in every place where he records his name.

(2.) The proof they should offer for the making good of these pretences; They shall show great signs and wonders (v. 24), not true miracles, those are a divine seal, and with those the doctrine of Christ stands confirmed; and therefore if any offer to draw us from that by signs and wonders, we must have recourse to that rule given of old (Deut. xiii. 1-3), If the sign or wonder come to pass, yet follow not him that would draw you to serve other gods, or believe in other Christs, for the Lord your God proveth you. But these were lying wonders (2 Thess. ii. 9), wrought by Satan (God permitting him), who is the prince of the power of the air. It is not said, They shall work miracles, but, They shall show great signs; they are but a show; either they impose upon men's credulity by false narratives, or deceive their senses by tricks of legerdemain, or arts of divination, as the magicians of Egypt by their enchantments.

(3.) The success they should have in these attempts,

[1.] They shall deceive many (v. 5), and again, v. 11. Note, The devil and his instruments may prevail far in deceiving poor souls; few find the strait gate, but many are drawn into the broad way; many will be imposed upon by their signs and wonders, and many drawn in by the hopes of deliverance from their oppressions. Note, Neither miracles nor multitudes are certain signs of a true church; for all the world wonders after the beast, Rev. xiii. 3.

[2.] They shall deceive, if it were possible, the very elect, v. 24. This bespeaks, First, The strength of the delusion; it is such as many shall be carried away by (so strong shall the stream be), even those that were thought to stand fast. Men's knowledge, gifts, learning, eminent station, and long profession, will not secure them; but, notwithstanding these, many will be deceived; nothing but the almighty grace of God, pursuant to his eternal purpose, will be a protection. Secondly, The safety of the elect in the midst of this danger, which is taken for granted in that parenthesis, If it were possible, plainly implying that it is not possible, for they are kept by the power of God, that the purpose of God, according to the election, may stand. It is possible for those that have been enlightened to fall away (Heb. vi. 4, 5, 6), but not for those that were elected. If God's chosen ones should be deceived, God's choice would be defeated, which is not to be imagined, for whom he did predestinate, he called, justified, and glorified, Rom. viii. 30. They were given to Christ; and of all that were given to him, he will lose none, John x. 28. Grotius will have this to be meant of the great difficulty of drawing the primitive Christians from their religion, and quotes it as used proverbially by Galen; when he would express a thing very difficult and morally impossible, he saith, "You may sooner draw away a Christian from Christ."

(4.) The repeated cautions which our Saviour gives to his disciples to stand upon their guard against them; therefore he gave them warning, that they might watch ( v. 25); Behold, I have told you before. He that is told before where he will be assaulted, may save himself, as the king of Israel did, 2 Kings vi. 9, 10. Note, Christ's warnings are designed to engage our watchfulness; and though the elect shall be preserved from delusion, yet they shall be preserved by the use of appointed means, and a due regard to the cautions of the word; we are kept through faith, faith in Christ's word, which he has told us before.

[1.] We must not believe those who say, Lo, here is Christ; or, Lo, he is there, v. 23. We believe that the true Christ is at the right hand of God, and that his spiritual presence is where two or three are gathered together in his name; believe not those therefore who would draw you off from a Christ in heaven, by telling you he is any where on earth; or draw you off from the catholic church on earth, by telling you he is here, or he is there; believe it not. Note, There is not a greater enemy to true faith than vain credulity. The simple believeth every word, and runs after every cry. Memneso apistein—Beware of believing.

[2.] We must not go forth after those that say, He is in the desert, or, He is in the secret chambers, v. 26. We must not hearken to every empiric and pretender, nor follow every one that puts up the finger to point us to a new Christ, and a new gospel; "Go not forth, for if you do, you are in danger of being taken by them; therefore keep out of harm's way, be not carried about with every wind; many a man's vain curiosity to go forth hath led him into a fatal apostasy; your strength at such a time is to sit still, to have the heart established with grace."

II. He foretels wars and great commotions among the nations, v. 6, 7. When Christ was born, there was a universal peace in the empire, the temple of Janus was shut; but think not that Christ came to send, or continue such a peace (Luke xii. 51); no, his city and his wall are to be built even in troublesome times, and even wars shall forward his work. From the time that the Jews rejected Christ, and he left their house desolate, the sword did never depart from their house, the sword of the Lord was never quiet, because he had given it a charge against a hypocritical nation and the people of his wrath, and by it brought ruin upon them.

Here is, 1. A prediction of the event of the day; You will now shortly hear of wars, and rumours of wars. When wars are, they will be heard; for every battle of the warrior is with confused noise, Isa. ix. 5. See how terrible it is (Jer. iv. 19), Thou hast heard, O my soul, the alarm of war! Even the quiet in the land, and the least inquisitive after new things, cannot but hear the rumours of war. See what comes of refusing the gospel! Those that will not hear the messengers of peace, shall be made to hear the messengers of war. God has a sword ready to avenge the quarrel of his covenant, his new covenant. Nation shall rise up against nation, that is, one part or province of the Jewish nation against another, one city against another (2 Chron. xv. 5, 6); and in the same province and city one party or faction shall rise up against another, so that they shall be devoured by, and dashed in pieces against one another, Isa. ix. 19-21.

2. A prescription of the duty of the day; See that ye be not troubled. Is it possible to hear such sad news, and not be troubled? Yet, where the heart is fixed, trusting in God, it is kept in peace, and is not afraid, no not of the evil tidings of wars, and rumours of wars; no not the noise of Arm, arm. Be not troubled; Me throeithe—Be not put into confusion or commotion; not put into throes, as a woman with child by a fright; see that ye be not orate. Note, There is need of constant care and watchfulness to keep trouble from the heart when there are wars abroad; and it is against the mind of Christ, that his people should have troubled hearts even in troublous times.

We must not be troubled, for two reasons.

(1.) Because we are bid to expect this: the Jews must be punished, ruin must be brought upon them; by this the justice of God and the honour of the Redeemer must be asserted; and therefore all those things must come to pass; the word is gone out of God's mouth, and it shall be accomplished in its season. Note, The consideration of the unchangeableness of the divine counsels, which govern all events, should compose and quiet our spirits, whatever happens. God is but performing the thing that is appointed for us, and our inordinate trouble is an interpretative quarrel with that appointment. Let us therefore acquiesce, because these things must come to pass; not only necessitate decreti—as the product of the divine counsel, but necessitate medii—as a means in order to a further end. The old house must be taken down (though it cannot be done without noise, and dust, and danger), ere the new fabric can be erected: the things that are shaken (and ill shaken they were) must be removed, that the things which cannot be shaken may remain, Heb. xii. 27.

(2.) Because we are still to expect worse; The end is not yet; the end of time is not, and, while time lasts, we must expect trouble, and that the end of one affliction will be but the beginning of another; or, "The end of these troubles is not yet; there must be more judgments that one made use of to bring down the Jewish power; more vials of wrath must yet be poured out; there is but one woe past, more woes are yet to come, more arrows are yet to be spent upon them out of God's quiver; therefore be not troubled, do not give way to fear and trouble, sink not under the present burthen, but rather gather in all the strength and spirit you have, to encounter what is yet before you. Be not troubled to hear of wars and rumours of wars; for then what will become of you when the famines and pestilences come?" If it be to us a vexation but to understand the report (Isa. xxviii. 19), what will it be to feel the stroke when it toucheth the bone and the flesh? If running with the footmen weary us, how shall we contend with horses? And if we be frightened at a little brook in our way, what shall we do in the swellings of Jordan? Jer. xii. 5.

III. He foretels other judgments more immediately sent of God—famines, pestilences, and earthquakes. Famine is often the effect of war, and pestilence of famine. These were the three judgments which David was to choose one out of; and he was in a great strait, for he knew not which was the worst: but what dreadful desolations will they make, when they all pour in together upon a people! Beside war (and that is enough), there shall be,

1. Famine, signified by the black horse under the third seal, Rev. vi. 5, 6. We read of a famine in Judea, not long after Christ's time, which was very impoverishing (Acts xi. 28); but the sorest famine was in Jerusalem during the siege. See Lam. iv. 9, 10.

2. Pestilences, signified by the pale horse, and death upon him, and the grave at his heels, under the fourth seal, Rev. vi. 7, 8. This destroys without distinction, and in a little time lays heaps upon heaps.

3. Earthquakes in divers places, or from place to place, pursuing those that flee from them, as they did from the earthquake in the days of Uzziah, Zech. xiv. 5. Great desolations have sometimes been made by earthquakes, of late and formerly; they have been the death of many, and the terror of more. In the apocalyptic visions, it is observable, that earthquakes bode good, and no evil, to the church, Rev. vi. 12. Compare Rev. vi. 15; xi. 12, 13, 19; xvi. 17-19. When God shakes terribly the earth (Isa. ii. 21), it is to shake the wicked out of it (Job xxxviii. 13), and to introduce the desire of all nations, Hag. ii. 6, 7. But here they are spoken of as dreadful judgments, and yet but the beginning of sorrows, odinon—of travailing pains, quick, violent, yet tedious too. Note, When God judgeth, he will overcome; when he begins in wrath, he will make a full end, 1 Sam. iii. 12. When we look forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, concerning the greatest temporal judgments, "They are but the beginning of sorrows; bad as things are with them, there are worse behind."

IV. He foretels the persecution of his own people and ministers, and a general apostasy and decay in religion thereupon, v. 9, 10, 12. Observe,

1. The cross itself foretold, v. 9. Note, Of all future events we are as much concerned, though commonly as little desirous, to know of our own sufferings as of any thing else. Then, when famines and pestilences prevail, then they shall impute them to the Christians, and make that a pretence for persecuting them; Christianos ad leones—Away with Christians to the lions. Christ had told his disciples, when he first sent them out, what hard things they should suffer; but they had hitherto experienced little of it, and therefore he reminds them again, that the less they had suffered, the more there was behind to be filled up, Col. i. 24.

(1.) They shall be afflicted with bonds and imprisonments, cruel mockings and scourgings, as blessed Paul (2 Cor. xi. 23-25); not killed outright, but killed all the day long, in deaths often, killed so as to feel themselves die, made a spectacle to the world, 1 Cor. iv. 9, 11.

(2.) They shall be killed; so cruel are the church's enemies, that nothing less will satisfy them than the blood of the saints, which they thirst after, suck, and shed, like water.

(3.) They shall be hated of all nations for Christ's name's sake, as he had told them before, ch. x. 22. The world was generally leavened with enmity and malignity to Christians: the Jews, though spiteful to the Heathen, were never persecuted by them as the Christians were; they were hated by the Jews that were dispersed among the nations, were the common butt of the world's malice. What shall we think of this world, when the best men had the worst usage in it? It is the cause that makes the martyr, and comforts him; it was for Christ's sake that they were thus hated; their professing and preaching his name incensed the nations so much against them; the devil, finding a fatal shock thereby given to his kingdom, and that his time was likely to be short, came down, having great wrath.

2. The offence of the cross, v. 10-12. Satan thus carries on his interest by force of arms, though Christ, at length, will bring glory to himself out of the sufferings of his people and ministers. Three ill effects of persecution are here foretold.

(1.) The apostasy of some. When the profession of Christianity begins to cost men dear, then shall many be offended, shall first fall out with, and then fall off from, their profession; they will begin to pick quarrels with their religion, sit loose to it, grow weary of it, and at length revolt from it. Note, [1.] It is no new thing (though it is a strange thing) for those that have known the way of righteousness, to turn aside out of it. Paul often complains of deserters, who began well, but something hindered them. They were with us, but went out from us, because never truly of us, 1 John ii. 19. We are told of it before. [2.] Suffering times are shaking times; and those fall in the storm, that stood in fair weather, like the stony ground hearers, ch. xiii. 21. Many will follow Christ in the sunshine, who will shift for themselves, and leave him to do so to, in the cloudy dark day. They like their religion while they can have it cheap, and sleep with it in a whole skin; but, if their profession cost them any thing, they quit it presently.

(2.) The malignity of others. When persecution is in fashion, envy, enmity, and malice, are strangely diffused into the minds of men by contagion: and charity, tenderness, and moderation, are looked upon as singularities, which make a man like a speckled bird. Then they shall betray one another, that is,"Those that have treacherously deserted their religion, shall hate and betray those who adhere to it, for whom they have pretended friendship." Apostates have commonly been the most bitter and violent persecutors. Note, Persecuting times are discovering times. Wolves in sheep's clothing will then throw off their disguise, and appear wolves: they shall betray one another, and hate one another. The times must needs be perilous, when treachery and hatred, two of the worst things that can be, because directly contrary to two of the best (truth and love), shall have the ascendant. This seems to refer to the barbarous treatment which the several contending factions among the Jews gave to one another; and justly were they who ate up God's people as they ate bread, left thus to bite and devour one another till they were consumed one of another; or, it may refer to the mischiefs done to Christ's disciples by those that were nearest to them, as ch. x. 21. The brother shall deliver up the brother to death.

(3.) The general declining and cooling of most, v. 12. In seducing times, when false prophets arise, in persecuting times, when the saints are hated, expect these two things,

[1.] The abounding of iniquity; though the world always lies in wickedness, yet there are some times in which it may be said, that iniquity doth in a special manner abound; as when it is more extensive than ordinary, as in the old world, when all flesh had corrupted their way; and when it is more excessive than ordinary, when violence is risen up to a rod of wickedness (Ezek. vii. 11), so that hell seems to be broke loose in blasphemies against God, and enmities to the saints.

[2.] The abating of love; this is the consequence of the former; Because iniquity shall abound, the love of many shall wax cold. Understand it in general of true serious godliness, which is all summed up in love; it is too common for professors of religion to grow cool in their profession, when the wicked are hot in their wickedness; as the church of Ephesus in bad times left her first love, Rev. ii. 2-4. Or, it may be understood more particularly of brotherly love. When iniquity abounds, seducing iniquity, persecuting iniquity, this grace commonly waxes cold. Christians begin to be shy and suspicious one of another, affections are alienated, distances created, parties made, and so love comes to nothing. The devil is the accuser of the brethren, not only to their enemies, which makes persecuting iniquity abound, but one to another, which makes the love of many to wax cold.

This gives a melancholy prospect of the times, that there shall be such a great decay of love; but, First, It is of the love of many, not of all. In the worst of times, God has his remnant that hold fast their integrity, and retain their zeal, as in Elijah's days, when he thought himself left alone. Secondly, This love is grown cold, but not dead; it abates, but is not quite cast off. There is life in the root, which will show itself when the winter is past. The new nature may wax cold, but shall not wax old, for then it would decay and vanish away.

3. Comfort administered in reference to this offence of the cross, for the support of the Lord's people under it (v. 13); He that endures to the end, shall be saved. (1.) It is comfortable to those who wish well to the cause of Christ in general, that, though many are offended, yet some shall endure to the end. When we see so many drawing back, we are ready to fear that the cause of Christ will sink for want of supporters, and his name be left and forgotten for want of some to make profession of it; but even at this time there is a remnant according to the election of grace, Rom. xi. 5. It is spoken of the same time that this prophecy has reference to; a remnant who are not of them that draw back unto perdition, but believe and persevere to the saving of the soul; they endure to the end, to the end of their lives, to the end of their present state of probation, or to the end of these suffering trying times, to the last encounter, though they should be called to resist unto blood. (2.) It is comfortable to those who do thus endure to the end, and suffer for their constancy, that they shall be saved. Perseverance wins the crown, through free grace, and shall wear it. They shall be saved: perhaps they may be delivered out of their troubles, and comfortably survive them in this world; but it is eternal salvation that is here intended. They that endure to the end of their days, shall then receive the end of their faith and hope, even the salvation of their souls, 1 Pet. i. 9; Rom. ii. 7; Rev. iii. 20. The crown of glory will make amends for all; and a believing regard to that will enable us to choose rather to die at a stake with the persecuted, than to live in a palace with the persecutors.

V. He foretels the preaching of the gospel in all the world (v. 14); This gospel shall be preached, and then shall the end come. Observe here, 1. It is called the gospel of the kingdom, because it reveals the kingdom of grace, which leads to the kingdom of glory; sets up Christ's kingdom in this world; and secures ours in the other world. 2. This gospel, sooner or later, is to be preached in all the world, to every creature, and all nations are to be discipled by it; for in it Christ is to be Salvation to the ends of the earth; for this end the gift of tongues was the first-fruits of the Spirit. 3. The gospel is preached for a witness to all nations, that is, a faithful declaration of the mind and will of God concerning the duty which God requires from man, and the recompence which man may expect from God. It is a record (1 John v. 11), it is a witness, for those who believe, that they shall be saved, and against those who persist in unbelief, that they shall be damned. See Mark xvi. 16. But how does this come in here?

(1.) It is intimated that the gospel should be, if not heard, yet at least heard of, throughout the then known world, before the destruction of Jerusalem; that the Old-Testament church should not be quite dissolved till the New Testament was pretty well settled, had got considerable footing, and began to make some figure. Better is the face of a corrupt degenerate church than none at all. Within forty years after Christ's death, the sound of the gospel was gone forth to the ends of the earth, Rom. x. 18. St. Paul fully preached the gospel from Jerusalem, and round about unto Illyricum; and the other apostles were not idle. The persecuting of the saints at Jerusalem helped to disperse them, so that they went every where, preaching the word, Acts viii. 1-4. And when the tidings of the Redeemer are sent over all parts of the world, then shall come the end of the Jewish state. Thus, that which they thought to prevent, by putting Christ to death, they thereby procured; all men believed on him, and the Romans came, and took away their place and nation, John xi. 48. Paul speaks of the gospel being come to all the world, and preached to every creature, Col. i. 6-23.

(2.) It is likewise intimated that even in times of temptation, trouble, and persecution, the gospel of the kingdom shall be preached and propagated, and shall force its way through the greatest opposition. Though the enemies of the church grow very hot, and many of her friends very cool, yet the gospel shall be preached. And even then, when many fall by the sword and by flame, and many do wickedly, and are corrupted by flatteries, yet then the people that do know their God, shall be strengthened to do the greatest exploits of all, in instructing many; see Dan. xi. 32, 33; and see an instance, Phil. i. 12-14.

(3.) That which seems chiefly intended here, is, that the end of the world shall be then, and not till then, when the gospel has done its work in the world. The gospel shall be preached, and that work carried on, when you are dead; so that all nations, first or last, shall have either the enjoyment, or the refusal, of the gospel; and then cometh the end, when the kingdom shall be delivered up to God, even the Father; when the mystery of God shall be finished, the mystical body completed, and the nations either converted and saved, or convicted and silenced, by the gospel; then shall the end come, of which he had said before (v. 6, 7), not yet, not till those intermediate counsels be fulfilled. The world shall stand as long as any of God's chosen ones remain uncalled; but, when they are all gathered in, it will be set on fire immediately.

VI. He foretels more particularly the ruin that was coming upon the people of the Jews, their city, temple, and nation, v. 15, &c. Here he comes more closely to answer their questions concerning the desolation of the temple; and what he said here, would be of use to his disciples, both for their conduct and for their comfort, in reference to that great event; he describes the several steps of that calamity, such as are usual in war.

1. The Romans setting up the abomination of desolation in the holy place, v. 15. Now, (1.) Some understand by this an image, or statue, set up in the temple by some of the Roman governors, which was very offensive to the Jews, provoked them to rebel, and so brought the desolation upon them. The image of Jupiter Olympius, which Antiochus caused to be set upon the altar of God, is called Bdelygma eremoseos—The abomination of desolation, the very word here used by the historian, 1 Mac. i. 54. Since the captivity in Babylon, nothing was, nor could be, more distasteful to the Jews than an image in the holy place, as appeared by the mighty opposition they made when Caligula offered to set up his statue there, which had been of fatal consequence, if it had not been prevented, and the matter accommodated, by the conduct of Petronius; but Herod did set up an eagle over the temple-gate; and, some say, the statue of Titus was set up in the temple. (2.) Others choose to expound it by the parallel place (Luke xxi. 20), when ye shall see Jerusalem compassed with armies. Jerusalem was the holy city, Canaan the holy land, the Mount Moriah, which lay about Jerusalem, for its nearness to the temple was, they thought in a particular manner holy ground; on the country lying round about Jerusalem the Roman army was encamped, that was the abomination that made desolate. The land of an enemy is said to be the land which thou abhorrest (Isa. vii. 16); so an enemy's army to a weak but wilful people may well be called the abomination. Now this is said to be spoken of by Daniel, the prophet, who spoke more plainly of the Messiah and his kingdom than any of the Old-Testament prophets did. He speaks of an abomination making desolate, which should be set up by Antiochus (Dan. xi. 31; xii. 11); but this that our Saviour refers to, we have in the message that the angel brought him (Dan. ix. 27), of what should come at the end of seventy weeks, long after the former; for the overspreading of abominations, or, as the margin reads it, with the abominable armies (which comes home to the prophecy here), he shall make it desolate. Armies of idolaters may well be called abominable armies; and some think, the tumults, insurrections, and abominable factions and seditions, in the city and temple, may at least be taken in as part of the abomination making desolate. Christ refers them to that prophecy of Daniel, that they might see how the ruin of their city and temple was spoken of in the Old Testament, which would both confirm his prediction, and take off the odium of it. They might likewise from thence gather the time of it—soon after the cutting off of Messiah the prince; the sin that procured it—their rejecting him, and the certainty of it—it is a desolation determined. As Christ by his precepts confirmed the law, so by his predictions he confirmed the prophecies of the Old Testament, and it will be of good use to compare both together.

Reference being here had to a prophecy, which is commonly dark and obscure, Christ inserts this memorandum, "Whoso readeth, let him understand; whoso readeth the prophecy of Daniel, let him understand that it is to have its accomplishment now shortly in the desolations of Jerusalem." Note, Those that read the scriptures, should labour to understand the scriptures, else their reading is to little purpose; we cannot use that which we do not understand. See John v. 39; Acts viii. 30. The angel that delivered this prophecy to Daniel, stirred him up to know and understand, Dan. ix. 25. And we must not despair of understanding even dark prophecies; the great New-Testament prophecy is called a revelation, not a secret. Now things revealed belong to us, and therefore must be humbly and diligently searched into. Or, Let him understand, not only the scriptures which speak of those things, but by the scriptures let him understand the times, 1 Chron. xii. 32. Let him observe, and take notice; so some read it; let him be assured, that, notwithstanding the vain hopes with which the deluded people feed themselves, the abominable armies will make desolate.

2. The means of preservation which thinking men should betake themselves to (v. 16, 20); Then let them which are in Judea, flee. Then conclude there is no other way to help yourselves than by flying for the same. We may take this,

(1.) As a prediction of the ruin itself; that it should be irresistible; that it would be impossible for the stoutest hearts to make head against it, or contend with it, but they must have recourse to the last shift, getting out of the way. It bespeaks that which Jeremiah so much insisted upon, but in vain, when Jerusalem was besieged by the Chaldeans, that it would be to no purpose to resist, but that it was their wisdom to yield and capitulate; so Christ here, to show how fruitless it would be to stand it out, bids every one make the best of his way.

(2.) We may take it as a direction to the followers of Christ what to do, not to say, A confederacy with those who fought and warred against the Romans for the preservation of their city and nation, only that they might consume the wealth of both upon their lusts (for to this very affair, the struggles of the Jews against the Roman power, some years before their final overthrow, the apostle refers, Jam. iv. 1-3); but let them acquiesce in the decree that was gone forth, and with all speed quit the city and country, as they would quit a falling house or a sinking ship, as Lot quitted Sodom, and Israel the tents of Dathan and Abiram; he shows them,

[1.] Whither they must flee—from Judea to the mountains; not the mountains round about Jerusalem, but those in the remote corners of the land, which would be some shelter to them, not so much by their strength as by their secrecy. Israel is said to be scattered upon the mountains (2 Chron. xviii. 16); and see Heb. xi. 38. It would be safer among the lions' dens, and the mountains of the leopards, than among the seditious Jews or the enraged Romans. Note, In times of imminent peril and danger, it is not only lawful, but our duty, to seek our own preservation by all good and honest means; and if God opens a door of escape, we ought to make our escape, otherwise we do not trust God but tempt him. There may be a time when even those that are in Judea, where God is known, and his name is great, must flee to the mountains; and while we only go out of the way of danger, not out of the way of duty, we may trust God to provide a dwelling for his outcasts, Isa. xvi. 4, 5. In times of public calamity, when it is manifest that we cannot be serviceable at home and may be safe abroad, Providence calls us to make our escape. He that flees, may fight again.

[2.] What haste they must make, v. 17, 18. The life will be in danger, in imminent danger, the scourge will slay suddenly; and therefore he that is on the house-top, when the alarm comes, let him not come down into the house, to look after his effects there, but go the nearest way down, to make his escape; and so he that shall be in the field, will find it his wisest course to run immediately, and not return to fetch his clothes or the wealth of his house, for two reasons, First, Because the time which would be taken up in packing up his things, would delay his flight. Note, When death is at the door, delays are dangerous; it was the charge to Lot, Look not behind thee. Those that are convinced of the misery of a sinful state, and the ruin that attends them in that state, and, consequently, of the necessity of their fleeing to Christ, must take heed, lest, after all these convictions, they perish eternally by delays. Secondly, Because the carrying of his clothes, and his other movables and valuables with him, would but burthen him, and clog his flight. The Syrians, in their flight, cast away their garments, 2 Kings vii. 15. At such a time, we must be thankful if our lives be given us for a prey, though we can save nothing, Jer. xlv. 4, 5. For the life is more than meat, ch. vi. 25. Those who carried off least, were safest in their flight. Cantabit vacuus coram latrone viator—The pennyless traveller can lose nothing by robbers. It was to his own disciples that Christ recommended this forgetfulness of their house and clothes, who had a habitation in heaven, treasure there, and durable clothing, which the enemy could not plunder them of. Omnia mea mecum porto—I have all my property with me, said Bias the philosopher in his flight, empty-handed. He that has grace in his heart carries his all along with him, when tripped of all.

Now those to whom Christ said this immediately, did not live to see this dismal day, none of all the twelve but John only; they needed not to be hidden in the mountains (Christ hid them in heaven), but they left the direction to their successors in profession, who pursued it, and it was of use to them; for when the Christians in Jerusalem and Judea saw the ruin coming on, they all retired to a town called Pella, on the other side Jordan, where they were safe; so that of the many thousands that perished in the destruction of Jerusalem, there was not so much as one Christian. See Euseb. Eccl. Hist. lib. 3, cap. 5. Thus the prudent man foresees the evil, and hides himself, Prov. xxii. 3; Heb. xi. 7. This warning was not kept private. St. Matthew's gospel was published long before that destruction, so that others might have taken the advantage of it; but their perishing through their unbelief of this, was a figure of their eternal perishing through their unbelief of the warnings Christ gave concerning the wrath to come.

[3.] Whom it would go hard with at that time (v. 19); Woe to them that are with child, and to them that give suck. To this same event that saying of Christ at his death refers (Luke xxiii. 29), They shall say, Blessed are the wombs that never bare, and the paps that never gave suck. Happy are they that have no children to see the murder of; but most unhappy they whose wombs are then bearing, their paps then giving suck: they of all others will be in the most melancholy circumstances. First, To them the famine would be most grievous, when they should see the tongue of the sucking child cleaving to the roof of his mouth for thirst, and themselves by the calamity made more cruel than the sea monsters, Lam. iv. 3, 4. Secondly, To them the sword would be most terrible, when in the hand of worse than brutal rage. It is a direful midwifery, when the women with child come to be ripped up by the enraged conqueror (2 Kings xv. 16; Hos. xiii. 16; Amos i. 13), or the children brought forth to their murderer, Hos. ix. 13. Thirdly, To them also the flight would be most afflictive,; the women with child cannot make haste, or go far; the sucking child cannot be left behind, or, if it should, can a woman forget it, that she should not have compassion on it? If it be carried along, it retards the mother's flight, and so exposes her life, and is in danger of Mephibosheth's fate, who was lamed by a fall he got in his nurse's flight. 2 Sam. iv. 4.

[4.] What they should pray against at that time—that your flight be not in the winter, nor on the sabbath day, v. 20. Observe, in general, it becomes Christ's disciples, in times of public trouble and calamity, to be much in prayer; that is a salve for every sore, never out of season, but in a special manner seasonable when we are distressed on every side. There is no remedy but you must flee, the decree is gone forth, so that God will not be entreated to take away his wrath, no, not if Noah, Daniel, and Job, stood before him. Let it suffice thee, speak no more of that matter, but labour to make the best of that which is; and when you cannot in faith pray that you may not be forced to flee, yet pray that the circumstances of it may be graciously ordered, that, though the cup may not pass from you, yet the extremity of the judgment may be prevented. Note, God has the disposing of the circumstances of events, which sometimes make a great alteration one way or other; and therefore in those our eyes must be ever toward him. Christ's bidding them pray for this favour, intimates his purpose of granting it to them; and in a general calamity we must not overlook a circumstantial kindness, but see and own wherein it might have been worse. Christ still bids his disciples to pray for themselves and their friends, that, whenever they were forced to flee, it might be in the most convenient time. Note, When trouble is in prospect, at a great distance, it is good to lay in a stock of prayers beforehand; they must pray, First, That their flight, if it were the will of God, might not be in the winter, when the days are short, the weather cold, the ways dirty, and therefore travelling very uncomfortable, especially for whole families. Paul hastens Timothy to come to him before winter, 2 Tim. iv. 21. Note, Though the ease of the body is not to be mainly consulted, it ought to be duly considered; though we must take what God sends, and when he sends it, yet we may pray against bodily inconveniences, and are encouraged to do so, in that the Lord is for the body. Secondly, That it might not be on the sabbath day; not on the Jewish sabbath, because travelling then would give offence to them who were angry with the disciples for plucking the ears of corn on the day; not on the Christian sabbath, because being forced to travel on the day would be a grief to themselves. This intimates Christ's design, that a weekly sabbath should be observed in his church after the preaching of the gospel to all the world. We read not of any of the ordinances of the Jewish church, which were purely ceremonial, that Christ ever expressed any care about, because they were all to vanish; but for the sabbath he often showed a concern. It intimates likewise that the sabbath is ordinarily to be observed as a day of rest from travel and worldly labour; but that, according to his own explication of the fourth commandment, works of necessity were lawful on the sabbath day, as this of fleeing from an enemy to save our lives: had it not been lawful, he would have said, "Whatever becomes of you, do not flee on the sabbath day, but abide by it, though you die by it." For we must not commit the least sin, to escape the greatest trouble. But it intimates, likewise, that it is very uneasy and uncomfortable to a good man, to be taken off by any work of necessity from the solemn service and worship of God on the sabbath day. We should pray that we may have quiet undisturbed sabbaths, and may have no other work than sabbath work to do on sabbath days; that we may attend upon the Lord without distraction. It was desirable, that, if they must flee, they might have the benefit and comfort of one sabbath more to help to bear their charges. To flee in the winter is uncomfortable to the body; but to flee on the sabbath day is so to the soul, and the more so when it remembers former sabbaths, as Ps. xlii. 4.

3. The greatness of the troubles which should immediately ensue (v. 21); Then shall be great tribulation; then when the measure of iniquity is full; then when the servants of God are sealed and secured, then come the troubles; nothing can be done against Sodom till Lot is entered into Zoar, and then look for fire and brimstone immediately. There shall be great tribulation. Great, indeed, when within the city plague and famine raged, and (worse than either) faction and division, so that every man's sword was against his fellow; then and there it was that the hands of the pitiful women flayed their own children. Without the city was the Roman army ready to swallow them up, with a particular rage against them, not only as Jews, but as rebellious Jews. War was the only one of the three sore judgments that David excepted against; but that was it by which the Jews were ruined; and there were famine and pestilence in extremity besides. Josephus's History of the Wars of the Jews, has in it more tragical passages than perhaps any history whatsoever.

(1.) It was a desolation unparalleled, such as was not since the beginning of the world, nor ever shall be. Many a city and kingdom has been made desolate, but never any with a desolation like this. Let not daring sinners think that God has done his worst, he can heat the furnace seven times and yet seven times hotter, and will, when he sees greater and still greater abominations. The Romans, when they destroyed Jerusalem, were degenerated from the honour and virtue of their ancestors, which had made even their victories easy to the vanquished. And the wilfulness and obstinacy of the Jews themselves contributed much to the increase of the tribulation. No wonder that the ruin of Jerusalem was an unparalleled ruin, when the sin of Jerusalem was an unparalleled sin—even their crucifying Christ. The nearer any people are to God in profession and privileges, the greater and heavier will his judgments be upon them, if they abuse those privileges, and be false to that profession, Amos iii. 2.

(2.) It was a desolation which, if it should continue long, would be intolerable, so that no flesh should be saved, v. 22. So triumphantly would death ride, in so many dismal shapes, and with such attendants, that there would be no escaping, but, first or last, all would be cut off. He that escaped one sword, would fall by another, Isa. xxiv. 17, 18. The computation which Josephus makes of those that were slain in several places, amounts to above two millions. No flesh shall be saved; he doth not say, "No soul shall be saved," for the destruction of the flesh may be for the saving of the spirit in the day of the Lord Jesus; but temporal lives will be sacrificed so profusely, that one would think, if it last awhile, it would make a full end.

But here is one word of comfort in the midst of all this terror—that for the elects' sake these days shall be shortened, not made shorter than what God had determined (for that which is determined, shall be poured upon the desolate, Dan. ix. 27), but shorter than what he might have decreed, if he had dealt with them according to their sins; shorter than what the enemy designed, who would have cut all off, if God who made use of them to serve his own purpose, had not set bounds to their wrath; shorter than one who judged by human probabilities would have imagined. Note, [1.] In times of common calamity God manifests his favour to the elect remnant; his jewels, which he will then make up; his peculiar treasure, which he will secure when the lumber is abandoned to the spoiler. [2.] The shortening of calamities is a kindness God often grants for the elects' sake. Instead of complaining that our afflictions last so long, if we consider our defects, we shall see reason to be thankful that they do not last always; when it is bad with us, it becomes us to say, "Blessed be God that it is no worse; blessed be God that it is not hell, endless and remediless misery." It was a lamenting church that said, It is of the Lord's mercies that we are not consumed; and it is for the sake of the elect, lest their spirit should fail before them, if he should contend for ever, and lest they should be tempted to put forth, if not their heart, yet their hand, to iniquity.

And now comes in the repeated caution, which was opened before, to take heed of being ensnared by false Christs, and false prophets; (v. 23, &c.), who would promise them deliverance, as the lying prophets in Jeremiah's time (Jer. xiv. 13; xxiii. 16, 17; xxvii. 16; xxviii. 2), but would delude them. Times of great trouble are times of great temptation, and therefore we have need to double our guard then. If they shall say, Here is a Christ, or there is one, that shall deliver us from the Romans, do not heed them, it is all but talk; such a deliverance is not to be expected, and therefore not such a deliverer.

VII. He foretels the sudden spreading of the gospel in the world, about the time of these great events (v. 27, 28); As the lightning comes out of the east, so shall the coming of the Son of man be. It comes in here as an antidote against the poison of those seducers, that said, Lo, here is Christ, or, Lo, he is there; compare Luke xvii. 23, 24. Hearken not to them, for the coming of the Son of man will be as the lightning.

1. It seems primarily to be meant of his coming to set up his spiritual kingdom in the world; where the gospel came in its light and power, there the Son of man came, and in a way quite contrary to the fashion of the seducers and false Christs, who came creeping in the desert, or the secret chambers (2 Tim. iii. 6); whereas Christ comes not with such a spirit of fear, but of power, and of love, and of a sound mind. The gospel would be remarkable for two things.

(1.) Its swift spreading; it shall fly as the lightning; so shall the gospel be preached and propagated. The gospel is light (John iii. 19); and it is not in this as the lightning, that it is a sudden flash, and away, for it is sun-light, and day-light; but it is as lightning in these respects:

[1.] It is light from heaven, as the lightning. It is God, and not man, that sends the lightnings, and summons them, that they may go, and say, Here we are, Job xxxviii. 35. It is God that directs it (Job xxxvii. 3); to man it is one of nature's miracles, above his power to effect, and of nature's mysteries, above his skill to account for: but it is from above; his lightnings enlightened the world, Ps. xcvii. 4.

[2.] It is visible and conspicuous as the lightning. The seducers carried on their depths of Satan in the desert and the secret chambers, shunning the light; heretics were called lucifugæ—light-shunners. But truth seeks no corners, however it may sometimes be forced into them, as the woman in the wilderness, though clothed with the sun, Rev. xii. 1, 6. Christ preached his gospel openly (John xviii. 20), and his apostles on the housetop (ch. x. 27), not in a corner, Acts xxvi. 26. See Ps. xcviii. 2.

[3.] It was sudden and surprising to the world as the lightning; the Jews indeed had predictions of it, but to the Gentiles it was altogether unlooked for, and came upon them with unaccountable energy, or ever they were aware. It was light out of darkness, ch. iv. 16; 2 Cor. iv. 6. We read of the discomfiting of armies by lightning, 2 Sam. xxii. 15; Ps. cxliv. 6. The powers of darkness were dispersed and vanquished by the gospel lightning.

[4.] It spread far and wide, and that quickly and irresistibly, like the lightning, which comes, suppose, out of the east (Christ is said to ascend from the east, Rev. vii. 2; Isa. xli. 2), and lighteneth to the west. The propagating of Christianity to so many distant countries, of divers languages, by such unlikely instruments, destitute of all secular advantages, and in the face of so much opposition, and this in so short a time, was one of the greatest miracles that was ever wrought for the confirmation of it; here was Christ upon his white horse, denoting speed as well as strength, and going on conquering and to conquer, Rev. vi. 2. Gospel light rose with the sun, and went with the same, so that the beams of it reached to the ends of the earth, Rom. x. 18. Compare with Ps. xix. 3, 4. Though it was fought against, it could never be cooped up in a desert, or in a secret place, as the seducers were; but by this, according to Gamaliel's rule, proved itself to be of God, that it could not be overthrown, Acts v. 38, 39. Christ speaks of shining into the west, because it spread most effectually into those countries which lay west from Jerusalem, as Mr. Herbert observes in his Church-militant. How soon did the gospel lightning reach this island of Great Britain! Tertullian, who wrote in the second century, takes notice of it, Britannorum in accessa Romanis loca, Christo tamen subdita—The fastnesses of Britain, though inaccessible to the Romans, were occupied by Jesus Christ. This was the Lord's doing.

(2.) Another thing remarkable concerning the gospel, was, its strange success in those places to which is was spread; it gathered in multitudes, not by external compulsion, but as it were by such a natural instinct and inclination, as brings the birds of prey to their prey; for wheresoever the carcase is, there will the eagles be gathered together (v. 28), where Christ is preached, souls will be gathered in to him. The lifting up of Christ from the earth, that is, the preaching of Christ crucified, which, one would think, should drive all men from him, will draw all men to him (John xii. 32), according to Jacob's prophecy, that to him shall the gathering of the people be, Gen. xlix. 10. See Isa. lx. 8. The eagles will be where the carcase is, for it is food for them, it is a feast for them; where the slain are, there is she, Job xxxix. 30. Eagles are said to have a strange sagacity and quickness of scent to find out the prey, and they fly swiftly to it, Job ix. 26. So those whose spirits God shall stir up, will be effectually drawn to Jesus Christ, to feed upon him; whither should the eagle go but to the prey? Whither should the soul go but to Jesus Christ, who has the words of eternal life? The eagles will distinguish what is proper for them from that which is not; so those who have spiritual senses exercised, will know the voice of the good Shepherd from that of a thief and a robber. Saints will be where the true Christ is, not the false Christs. This is applicable to the desires that are wrought in every gracious soul after Christ, and communion with him. Where he is in his ordinances, there will his servants choose to be. A living principle of grace is a kind of natural instinct in all the saints, drawing them to Christ to live upon him.

2. Some understand these verses of the coming of the Son of man to destroy Jerusalem, Mal. iii. 1, 2, 5. So much was there of an extraordinary display of divine power and justice in that event, that it is called the coming of Christ.

Now here are two things intimated concerning it.

(1.) That to the most it would be as unexpected as a flash of lightning, which indeed gives warning of the clap of thunder which follows, but is itself surprising. The seducers say, Lo, here is Christ to deliver us; or there is one, a creature of their own fancies; but ere they are aware, the wrath of the Lamb, the true Christ, will arrest them, and they shall not escape.

(2.) That it might be as justly expected as that the eagle should fly to the carcases; though they put far from them the evil day, yet the desolation will come as certainly as the birds of prey to a dead carcase, that lies exposed in the open field. [1.] The Jews were so corrupt and degenerate, so vile and vicious, that they were become a carcase, obnoxious to the righteous judgment of God; they were also so factious and seditious, and every way so provoking to the Romans, that they had made themselves obnoxious to their resentments, and an inviting prey to them. [2.] The Romans were as an eagle, and the ensign of their armies was an eagle. The army of the Chaldeans is said to fly as the eagle that hasteth to eat, Hab. i. 8. The ruin of the New-Testament Babylon is represented by a call to the birds of prey to come and feast upon the slain, Rev. xix. 17, 18. Notorious malefactors have their eyes eaten out by the young eagles (Prov. xxx. 17); the Jews were hung up in chains, Jer. vii. 33; xvi. 4. [3.] The Jews can no more preserve themselves from the Romans than the carcase can secure itself from the eagles. [4.] The destruction shall find out the Jews wherever they are, as the eagle scents the prey. Note, When a people do by their sin make themselves carcases, putrid and loathsome, nothing can be expected but that God should send eagles among them, to devour and destroy them.

3. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, and our gathering together unto him, 2 Thess. ii. 1. Now see here,

(1.) How he shall come; as the lightning, The time was now at hand, when he should depart out of the world, to go to the Father. Therefore those that enquire after Christ must not go into the desert or the secret place, nor listen to every one that will put up the finger to invite them to a sight of Christ; but let them look upward, for the heavens must contain him, and thence we look for the Saviour (Phil. iii. 20); he shall come in the clouds, as the lightning doth, and every eye shall see him, as they say it is natural for all living creatures to turn their faces towards the lightning, Rev. i. 7. Christ will appear to all the world, from one end of heaven to the other; nor shall any thing be hid from the light and heat of that day.

(2.) How the saints shall be gathered to him; as the eagles are to the carcase by natural instinct, and with the greatest swiftness and alacrity imaginable. Saints, when they shall be fetched to glory, will be carried as on eagles' wings (Exod. xix. 4), as on angels' wings. They shall mount up with wings, like eagles, and like them renew their youth.

VIII. He foretels his second coming at the end of time, v. 29-31. The sun shall be darkened, &c.

1. Some think this is to be understood only of the destruction of Jerusalem and the Jewish nation; the darkening of the sun, moon, and stars, denotes the eclipse of the glory of that state, its convulsions, and the general confusion that attended that desolation. Great slaughter and devastation are in the Old Testament thus set forth (as Isa. xiii. 10; xxxiv. 4; Ezek. xxxii. 7; Joel ii. 31); or by the sun, moon, and stars, may be meant the temple, Jerusalem, and the cities of Judah, which should all come to ruin. The sign of the Son of man (v. 30) means a signal appearance of the power and justice of the Lord Jesus in it, avenging his own blood on them that imprecated the guilt of it upon themselves and their children; and the gathering of his elect (v. 31) signifies the delivering of a remnant from this sin and ruin.

2. It seems rather to refer to Christ's second coming. The destruction of the particular enemies of the church was typical of the complete conquest of them all; and therefore what will be done really at the great day, may be applied metaphorically to those destructions: but still we must attend to the principal scope of them; and while we are all agreed to expect Christ's second coming, what need is there to put such strained constructions as some do, upon these verses, which speak of it so clearly, and so agreeably to other scriptures, especially when Christ is here answering an enquiry concerning his coming at the end of the world, which Christ was never shy of speaking of to his disciples?

The only objection against this, is, that it is said to be immediately after the tribulation of those days; but as to that, (1.) It is usual in the prophetical style to speak of things great and certain as near and just at hand, only to express the greatness and certainty of them. Enoch spoke of Christ's second coming as within ken, Behold, the Lord cometh, Jude 14. (2.) A thousand years are in God's sight but as one day, 2 Pet. iii. 8. It is there urged, with reference to this very thing, and so it might be said to be immediately after. The tribulation of those days includes not only the destruction of Jerusalem, but all the other tribulations which the church must pass through; not only its share in the calamities of the nations, but the tribulations peculiar to itself; while the nations are torn with wars, and the church with schisms, delusions, and persecutions, we cannot say that the tribulation of those days is over; the whole state of the church on earth is militant, we must count upon that; but when the church's tribulation is over, her warfare accomplished, and what is behind of the sufferings of Christ filled up, then look for the end.

Now concerning Christ's second coming, it is here foretold,

[1.] That there shall be then a great and amazing change of the creatures, and particularly the heavenly bodies (v. 29). The sun shall be darkened, and the moon shall not give her light. The moon shines with a borrowed light, and therefore if the sun, from whom she borrows her light, is turned into darkness, she must fail of course, and become bankrupt. The stars shall fall; they shall lose their light, and disappear, and be as if they were fallen; and the powers of heaven shall be shaken. This intimates,

First, That there shall be a great change, in order to the making of all things new. Then shall be the restitution of all things, when the heavens shall not be cast away as a rag, but changed as a vesture, to be worn in a better fashion, Ps. cii. 26. They shall pass away with a great noise, that there may be new heavens, 2 Pet. iii. 10-13.

Secondly, It shall be a visible change, and such as all the world must take notice of; for such the darkening of the sun and moon cannot but be: and it would be an amazing change; for the heavenly bodies are not so liable to alteration as the creatures of this lower world are. The days of heaven, and the continuance of the sun and moon, are used to express that which is lasting and unchangeable (As Ps. lxxxix. 29; xxxvi. 37); yet they shall thus be shaken.

Thirdly, It shall be a universal change. If the sun be turned into darkness, and the powers of heaven be shaken, the earth cannot but be turned into a dungeon, and its foundation made to tremble. Howl, fir trees, if the cedars be shaken. When the stars of heaven drop, no marvel if the everlasting mountains melt, and the perpetual hills bow. Nature shall sustain a general shock and convulsion, which yet shall be no hindrance to the joy and rejoicing of heaven and earth before the Lord, when he cometh to judge the world (Ps. xcvi. 11, 13); they shall as it were glory in the tribulation.

Fourthly, The darkening of the sun, moon, and stars, which were made to rule over the day, and over the night (which is the first dominion we find of any creature, Gen. i. 16-18), signifies the putting down of all rule, authority, and power (even that which seems of the greatest antiquity and usefulness), that the kingdom may be delivered up to God, even the Father, and he may be All in all, 1 Cor. xv. 24, 28. The sun was darkened at the death of Christ, for then was in one sense the judgment of this world (John xii. 31), an indication of what would be at the general judgment.

Fifthly, The glorious appearance of our Lord Jesus, who will then show himself as the Brightness of his Father's glory, and the express Image of his person, will darken the sun and moon, as a candle is darkened in the beams of the noon-day sun; they will have no glory, by reason of the glory that excelleth, 2 Cor. iii. 10. Then the sun shall be ashamed, and the moon confounded, when God shall appear, Isa. xxiv. 23.

Sixthly, The sun and moon shall be then darkened, because there will be no more occasion for them. To sinners, that choose their portion in this life, all comfort will be eternally denied; as they shall not have a drop of water, so not a ray of light. Now God causeth his sun to rise on the earth, but then Interdico tib sole et luna—I forbid thee the light of the sun and the moon. Darkness must be their portion. To the saints that had their treasure above, such light of joy and comfort will be given as shall supersede that of the sun and moon, and render it useless. What need is there of vessels of light, when we come to the Fountain and Father of light? See Isa. lx. 19; Rev. xxii. 5.

[2.] That then shall appear the sign of the Son of man in heaven (v. 30), the Son of man himself, as it follows here, 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 (Luke ii. 34), but at his second coming, a sign that should be admired. Ezekiel was a son of man set for a sign, Ezek. xii. 6. Some make this a prediction of the harbingers and forerunners of his coming, giving notice of his approach; a light shining before him, and the fire devouring (Ps. l. 3; 1 Kings xix. 11, 12), the beams coming out of his hand, where had long been the hiding of his power, Hab. iii. 4. It is a groundless conceit of some of the ancients, that this sign of the Son of man, will be the sign of the cross displayed as a banner. It will certainly be such a clear convincing sign as will dash infidelity quite out of countenance, and fill their faces with shame, who said, Where is the promise of his coming?

[3.] That then all the tribes of the earth shall mourn, v. 30. See Rev. i. 7. All the kindreds of the earth shall then wail because of him; some of all the tribes and kindreds of the earth shall mourn; for the greater part will tremble at his approach, while the chosen remnant, one of a family and two of a tribe, shall lift up their heads with joy, knowing that their redemption draws nigh, and their Redeemer. Note, Sooner or later, all sinners will be mourners; penitent sinners look to Christ, and mourn after a godly sort; and they who sow in those tears, shall shortly reap in joy; impenitent sinners shall look unto him whom they have pierced, and, though they laugh now, shall mourn and weep after a devilish sort, in endless horror and despair.

[4.] That then they shall see the Son of man coming in the clouds of heaven, with power and great glory. Note, First, The judgment of the great day will be committed to the Son of man, both in pursuance and in recompence of his great undertaking for us as Mediator, John v. 22, 27. Secondly, The Son of man will at that day come in the clouds of heaven. Much of the sensible intercourse between heaven and earth is by the clouds; they are betwixt them, as it were, the medium participationis—the medium of participation, drawn by heaven from the earth, distilled by heaven upon the earth. Christ went to heaven in a cloud, and will in like manner come again, Acts i. 9, 11. Behold, he cometh in the clouds, Rev. i. 7. A cloud will be the Judge's chariot (Ps. civ. 3), his robe (Rev. x. 1), his pavilion (Ps. xviii. 11), his throne, Rev. xiv. 14. When the world was destroyed by water, the judgment came in the clouds of heaven, for the windows of heaven were opened; so shall it be when it shall be destroyed by fire. Christ went before Israel in a cloud, which had a bright side and a dark side; so will the cloud have in which Christ will come at the great day, it will bring both comfort and terror. Thirdly, He will come with power and great glory: his first coming was in weakness and great meanness (2 Cor. xiii. 4); but his second coming will be with power and glory, agreeable both to the dignity of his person and to the purposes of his coming. Fourthly, He will be seen with bodily eyes in his coming: therefore the Son of man will be the Judge, that he may be seen, that sinners thereby may be the more confounded, who shall see him as Balaam did, but not nigh (Num. xxiv. 17), see him, but not as theirs. It added to the torment of that damned sinner, that he saw Abraham afar off. "Is this he whom we have slighted, and rejected, and rebelled against; whom we have crucified to ourselves afresh; who might have been our Saviour, but is our Judge, and will be our enemy for ever?" The Desire of all nations will then be their dread.

[5.] That he shall send his angels with a great sound of a trumpet, v. 31. Note, First, The angels shall be attendants upon Christ at his second coming; they are called his angels, which proves him to be God, and Lord of the angels; they shall be obliged to wait upon him. Secondly, These attendants shall be employed by him as officers of the court in the judgment of that day; they are now ministering spirits sent forth by him (Heb. i. 14), and will be so then. Thirdly, Their ministration will be ushered in with a great sound of a trumpet, to awaken and alarm a sleeping world. This trumpet is spoken of, 1 Cor. xv. 52, and 1 Thess. iv. 16. At the giving of the law on mount Sinai, the sound of the trumpet was remarkably terrible (Exod. xix. 13, 16); but much more will it be so in the great day. By the law, trumpets were to be sounded for the calling of assemblies (Num. x. 2), in praising God (Ps. lxxxi. 3), in offering sacrifices (Num. x. 10), and in proclaiming the year of jubilee, Lev. xxv. 9. Very fitly therefore shall there be the sound of a trumpet at the last day, when the general assembly shall be called, when the praises of God shall be gloriously celebrated, when sinners shall fall as sacrifices to divine justice, and when the saints shall enter upon their eternal jubilee.

[6.] That they shall gather together his elect from the four winds. Note, At the second coming of Jesus Christ, there will be a general meeting of all the saints. First, The elect only will be gathered, the chosen remnant, who are but few in comparison with the many that are only called. This is the foundation of the saints' eternal happiness, that they are God's elect. The gifts of love to eternity follow the thought of love from eternity; and the Lord knows them that are his. Secondly, The angels shall be employed to bring them together, as Christ's servants, and as the saints' friends; we have the commission given them, Ps. l. 5. Gather my saints together unto me; nay, it will be said to them, Habetis fratres—These are your brethren; for the elect will then be equal to the angels, Luke xx. 36. Thirdly, They shall be gathered from one end of heaven to the other; the elect of God are scattered abroad (John xi. 52), there are some in all places, in all nations (Rev. vii. 9); but when that great gathering day comes, there shall not one of them be missing; distance of place shall keep none out of heaven, if distance of affection do not. Undique ad cœlos tantundem est viæ—Heaven is equally accessible from every place. See ch. viii. 11; Isa. xliii. 6; xlix. 12.

Parable of the Fig-Tree; Awful Predictions; The Duty of Watchfulness; The Good and Evil Steward.

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: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 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? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold.

I. We must expect them; "Now learn a parable of the fig-tree, v. 32, 33. Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the word, as from thence to foresee what is at the door, that you may provide accordingly." The parable of the fig-tree is no more than this, that its budding and blossoming are a presage of summer; for as the stork in the heaven, so the trees of the field, know their appointed time. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky (ch. xvi. 3), so here with those of the face of the earth; when that is renewed, we foresee that summer is coming, not immediately, but at some distance; after the branch grows tender, we expect the March winds, and the April showers, before the summer comes; however, we are sure it is coming; "so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. The things revealed must shortly come to pass (Rev. i. 1); they must come in their own order, in the order appointed for them. Know that it is near." He does not here say what, but it is that which the hearts of his disciples are upon, and which they are inquisitive after, and long for; the kingdom of God is near, so it is expressed in the parallel place, Luke xxi. 31. Note, When the trees of righteousness begin to bud and blossom, when God's people promise faithfulness, it is a happy presage of good times. In them God begins his work, first prepares their heart, and then he will go on with it; for, as for God, his work is perfect; and he will revive it in the midst of their years.

Now touching the events foretold here, which we are to expect,

1. Christ here assures us of the certainty of them (v. 35); Heaven and earth shall pass away; they continue this day indeed, according to God's ordinance, but they shall not continue for ever (Ps. cii. 25, 26; 2 Pet. iii. 10); but my words shall not pass away. Note, The word of Christ is more sure and lasting than heaven and earth. Hath he spoken? And shall he not do it? We may build with more assurance upon the word of Christ than we can upon the pillars of heaven, or the strong foundations of the earth; for, when they shall be made to tremble and totter, and shall be no more, the word of Christ shall remain, and be in full force, power, and virtue. See 1 Pet. i. 24, 25. It is easier for heaven and earth to pass, than the word of Christ; so it is expressed, Luke xvi. 17. Compare Isa. liv. 10. The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground, for that shall never pass away: though it be not fulfilled, either in the time or in the way that we have prescribed; yet, in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. Every word of Christ is very pure, and therefore very sure.

2. He here instructs us as to the time of them, v. 34, 36. As to this, it is well observed by the learned Grotius, that there is a manifest distinction made between the tauta (v. 34), and the ekeine (v. 36), these things, and that day and hour; which will help to clear this prophecy.

(1.) As to these things, the wars, seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation; "This generation shall not pass away, till all these things be fulfilled (v. 34); there are those now alive, that shall see Jerusalem destroyed, and the Jewish church brought to an end." Because it might seem strange, he backs it with a solemn asseveration; "Verily, I say unto you. You may take my word for it, these things are at the door." Christ often speaks of the nearness of that desolation, the more to affect people, and quicken them to prepare for it. Note, There may be greater trials and troubles yet before us, in our own day, than we are aware of. They that are old, know not what sons of Anak may be reserved for their last encounters.

(2.) But as to that day and hour which will put a period to time, that knoweth no man, v. 36. Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostles; letters, inferred that the day of Christ was at hand, 2 Thess. ii. 2. No, it was not; this generation, and many another, shall pass, before that day and hour come. Note, [1.] There is a certain day and hour fixed for the judgment to come; it is called the day of the Lord, because so unalterably fixed. None of God's judgments are adjourned sine die—without the appointment of a certain day. [2.] That day and hour are a great secret. Prudens futuri temporis exitum Caliginosa nocte premit Deus. But Heaven has wisely hid from human sight The dark decrees of future fate, And sown their seeds in depth of nights. Horace. No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless.

II. To this end we must expect these events, that we may prepare for them; and here we have a caution against security and sensuality, which will make it a dismal day indeed to us, v. 37-41. In these verses we have such an idea given us of the judgment day, as may serve to startle and awaken us, that we may not sleep as others do.

It will be a surprising day, and a separating day.

1. It will be a surprising day, as the deluge was to the old world, v. 37-39. That which he here intends to describe, is, the posture of the world at the coming of the Son of man; besides his first coming, to save, he has other comings to judge. He saith (John ix. 39), For judgment I am come; and for judgment he will come; for all judgment is committed to him, both that of the word, and that of the sword.

Now this here is applicable,

(1.) To temporal judgments, particularly that which was now hastening upon the nation and people of the Jews; though they had fair warning given them of it, and there were many prodigies that were presages of it, yet it found them secure, crying, Peace and safety, 1 Thess. v. 3. The siege was laid to Jerusalem by Titus Vespasian, when they were met at the passover in the midst of their mirth; like the men of Laish, they dwelt careless when the ruin arrested them, Judg. xviii. 7, 27. The destruction of Babylon, both that in the Old Testament and that in the New, comes when she saith, I shall be a lady for ever, Isa. xlvii. 7-9; Rev. xviii. 7. Therefore the plagues come in a moment, in one day. Note, Men's unbelief shall not make God's threatenings of no effect.

(2.) To the eternal judgment; so the judgment of the great day is called, Heb. vi. 2. Though notice has been given of it from Enoch, yet, when it comes, it will be unlooked for by the most of men; the latter days, which are nearest to that day, will produce scoffers, that say, Where is the promise of his coming? 2 Pet. iii. 3, 4; Luke xviii. 8. Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished, 2 Pet. iii. 6, 7. Now Christ here shows what were the temper and posture of the old world when the deluge came.

[1.] They were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, They were killing and stealing, and whoring and swearing (these were indeed the horrid crimes of some of the worst of them; the earth was full of violence); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God, and this ruined them. Note, Universal neglect of religion is a more dangerous symptom to any people than particular instances here and there of daring irreligion. Eating and drinking are necessary to the preservation of man's life; marrying and giving in marriage are necessary to the preservation of mankind; but, Licitus perimus omnes—These lawful things undo us, unlawfully managed. First, They were unreasonable in it, inordinate and entire in the pursuit of the delights of sense, and the gains of the world; they were wholly taken up with these things, esan trogontes—they were eating; they were in these things as in their element, as if they had their being for no other end than to eat and drink, Isa. lvi. 12. Secondly, They were unreasonable in it; they were entire and intent upon the world and the flesh, when the destruction was at the door, which they had had such fair warning of. They were eating and drinking, when they should have been repenting and praying; when God, by the ministry of Noah, called to weeping and mourning, then joy and gladness. This was to them, as it was to Israel afterwards, the unpardonable sin (Isa. xxii. 12, 14), especially, because it was in defiance of those warnings by which they should have been awakened. "Let us eat and drink, for to-morrow we die; if it must be a short life, let it be a merry one." The apostle James speaks of this as the general practice of the wealthy Jews before the destruction of Jerusalem; when they should have been weeping for the miseries that were coming upon them, they were living in pleasure, and nourishing their hearts as in a day of slaughter, Jam. v. 1, 5.

[2.] They were secure and careless; they knew not, until the flood came, v. 39. Knew not! Surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 1 Pet. iii. 19, 20. But they knew not, that is, they believed not; they might have known, but would not know. Note, What we know of the things that belong to our everlasting peace, if we do not mix faith with it, and improve it, is all one as if we did not know it at all. Their not knowing is joined with their eating, and drinking, and marrying; for, First, Therefore they were sensual, because they were secure. Note, the reason why people are so eager in the pursuit, and so entangled in the pleasures of this world, is, because they do not know, and believe, and consider, the eternity which they are upon the brink of. Did we know aright that all these things must shortly be dissolved, and we must certainly survive them, we should not set our eyes and hearts so much upon them as we do. Secondly, Therefore they were secure, because they were sensual; therefore they knew not that the flood was coming, because they were eating and drinking; were so taken up with things seen and present, that they had neither time nor heart to mind the things not seen as yet, which they were warned of. Note, As security bolsters men up in their brutal sensuality; so sensuality rocks them asleep in their carnal security. They knew not, until the flood came. 1. The flood did come, though they would not foresee it. Note, Those that will not know by faith, shall be made to know by feeling, the wrath of God revealed from heaven against their ungodliness and unrighteousness. The evil day is never the further off for men's putting it far off from them. 2. They did not know it till it was too late to prevent it, as they might have done if they had known it in time, which made it so much the more grievous. Judgments are most terrible and amazing to the secure, and those that have made a jest of them.

The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from.

2. It will be a separating day (v. 40, 41); Then shall two be in the field. Two ways this may be applied.

(1.) We may apply it to the success of the gospel, especially at the first preaching of it; it divided the world; some believed the things which were spoken, and were taken to Christ; others believed not, and were left to perish in their unbelief. Those of the same age, place, capacity, employment, and condition, in the world, grinding in the same mill, those of the same family, nay, those that were joined in the same bond of marriage, were, one effectually called, the other passed by, and left in the gall of bitterness. This is that division, that separating fire, which Christ came to send, Luke xii. 49, 51. This renders free grace the more obliging, that it is distinguishing; to us, and not to the world (John xiv. 22), nay to us, and not to those in the same field, the same mill, the same house.

When ruin came upon Jerusalem, a distinction was made by Divine Providence, according to that which had been before made by divine grace; for all the Christians among them were saved from perishing in that calamity, by the special care of Heaven. If two were at work in the field together, and one of them was a Christian, he was taken into a place of shelter, and had his life given him for a prey, while the other was left to the sword of the enemy. Nay, if but two women were grinding at the mill, if one of them belonged to Christ, though but a woman, a poor woman, a servant, she was taken to a place of safety, and the other abandoned. Thus the meek of the earth are hid in the day of the Lord's anger (Zeph. ii. 3), either in heaven, or under heaven. Note, Distinguishing preservations, in times of general destruction, are special tokens of God's favour, and ought so to be acknowledged. If we are safe when thousands fall on our right hand and our left, are not consumed when others are consumed round about us, so that we are as brands plucked out of the fire, we have reason to say, It is of the Lord's mercies, and it is a great mercy.

(2.) We may apply it to the second coming of Jesus Christ, and the separation which will be made in that day. He had said before (v. 31), that the elect will be gathered together. Here he tells us, that, in order to that, they will be distinguished from those who were nearest to them in this world; the choice and chosen ones taken to glory, the other left to perish eternally. Those who sleep in the dust of the earth, two in the same grave, their ashed mixed, shall yet arise, one to be taken to everlasting life, the other left to shame and everlasting contempt, Dan. xii. 2. Here it is applied to them who shall be found alive. Christ will come unlooked for, will find people busy at their usual occupations, in the field, at the mill; and then, according as they are vessels of mercy prepared for glory, or vessels of wrath prepared for ruin, accordingly it will be with them; the one taken to meet the Lord and his angels in the air, to be for ever with him and them; the other left to the devil and his angels, who, when Christ has gathered out his own, will sweep up the residue. This will aggravate the condemnation of sinners that others shall be taken from the midst of them to glory, and they left behind. And it speaks abundance of comfort to the Lord's people. [1.] Are they mean and despised in the world, as the man-servant in the field, or the maid at the mill (Exod. xi. 5)? Yet they shall not be forgotten or overlooked in that day. The poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are they dispersed in distant and unlikely places, where one would not expect to find the heirs of glory, in the field, at the mill? Yet the angels will find them there (hidden as Saul among the stuff, when they are to be enthroned), and fetch them thence; and well may they be said to be changed, for a very great change it will be to go to heaven from ploughing and grinding. [3.] Are they weak, and unable of themselves to move heavenward? They shall be taken, or laid hold of, as Lot was taken out of Sodom by a gracious violence, Gen. xix. 16. Those whom Christ has once apprehended and laid hold on, he will never lose his hold of. [4.] Are they intermixed with others, linked with them in the same habitations, societies, employments? Let not that discourage any true Christian; God knows how to separate between the precious and the vile, the gold and dross in the same lump, the wheat and chaff in the same floor.

III. Here is a general exhortation to us, to watch, and be ready against that day comes, enforced by divers weighty considerations, v. 42, &c. Observe,

1. The duty required; Watch, and be ready, v. 42, 44.

(1.) Watch therefore, v. 42. Note, It is the great duty and interest of all the disciples of Christ to watch, to be awake and keep awake, that they may mind their business. As a sinful state or way is compared to sleep, senseless and inactive (1 Thess. v. 6), so a gracious state or way is compared to watching and waking. We must watch for our Lord's coming, to us in particular at our death, after which is the judgment, that is the great day with us, the end of our time; and his coming at the end of all time to judge the world, the great day with all mankind. To watch implies not only to believe that our Lord will come, but to desire that he would come, to be often thinking of his coming, and always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. To watch is to be aware of the first notices of his approach, that we may immediately attend his motions, and address ourselves to the duty of meeting him. Watching is supposed to be in the night, which is sleeping time; while we are in this world, it is night with us, and we must take pains to keep ourselves awake.

(2.) Be ye also ready. We wake in vain, if we do not get ready. It is not enough to look for such things; but we must therefore give diligence, 2 Pet. iii. 11, 14. We have then our Lord to attend upon, and we must have our lamps ready trimmed; a cause to be tried, and we must have our plea ready drawn and signed by our Advocate; a reckoning to make up, and we must have our accounts ready stated and balanced; there is an inheritance which we then hope to enter upon, and we must have ourselves ready, made meet to partake of it, Col. i. 12.

2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two.

(1.) Because the time of our Lord's coming is very uncertain. This is the reason immediately annexed to the double exhortation (v. 42, 44); and it is illustrated by a comparison, v. 43. Let us consider then,

[1.] That we know not what hour he will come, v. 42. We know not the day of our death, Gen. xxvii. 2. We may know that we have but a little time to live (The time of my departure is at hand, 2 Tim. iv. 6); but we cannot know that we have a long time to live, for our souls are continually in our hands; nor can we know how little a time we have to live, for it may prove less than we expect; much less do we know the time fixed for the general judgment. Concerning both we are kept at uncertainty, that we may, every day, expect that which may come any day; may never boast of a year's continuance (James iv. 13), no, nor of tomorrow's return, as if it were ours, Prov. xxvii. 1; Luke xii. 20.

[2.] That he may come at such an hour as we think not, v. 44. Though there be such uncertainty in the time, there is none in the thing itself: though we know not when he will come, we are sure he will come. His parting word was, Surely I come quickly; his saying, "I come surely," obliges us to expect him: his saying "I come quickly." obliges us to be always expecting him; for it keeps us in a state of expectancy. In such an hour as you think not, that is, such an hour as they who are unready and unprepared, think not (v. 50); nay, such an hour as the most lively expectants perhaps thought least likely. The bridegroom came when the wise were slumbering. It is agreeable to our present state, that we should be under the influence of a constant and general expectation, rather than that of particular presages and prognostications, which we are sometimes tempted vainly to desire and wish for.

[3.] That the children of this world are thus wise in their generation, that, when they know of a danger approaching, they will keep awake, and stand on their guard against it. This he shows in a particular instance, v. 43. If the master of a house had notice that a thief would come such a night, and such a watch of the night (for they divided the night into four watches, allowing three hours to each), and would make an attempt upon his house, though it were the midnight-watch, when he was most sleepy, yet he would be up, and listen to every noise in every corner, and be ready to give him a warm reception. Now, though we know not just when our Lord will come, yet, knowing that he will come, and come quickly, and without any other warning than what he hath given in his word, it concerns us to watch always. Note, First, We have every one of us a house to keep, which lies exposed, in which all we are worth is laid up: that house is our own souls, which we must keep with all diligence. Secondly, The day of the Lord comes by surprise, as a thief in the night. Christ chooses to come when he is least expected, that the triumphs of his enemies may be turned into the greater shame, and the fears of his friends into the greater joy. Thirdly, If Christ, when he comes, finds us asleep and unready, our house will be broken up, and we shall lose all we are worth, not as by a thief unjustly, but as by a just and legal process; death and judgment will seize upon all we have, to our irreparable damage and utter undoing. Therefore be ready, be ye also ready; as ready at all times as the good man of the house would be at the hour when he expected the thief: we must put on the armour of God, that we may not only stand in that evil day, but, as more than conquerors, may divide the spoil.

(2.) Because the issue of our Lord's coming will be very happy and comfortable to those that shall be found ready, but very dismal and dreadful to those that shall not, v. 45, &c. This is represented by the different state of good and bad servants, when their lord comes to reckon with them. It is likely to be well or ill with us to eternity, according as we are found ready or unready at that day; for Christ comes to render to every man according to his works. Now this parable, with which the chapter closes, is applicable to all Christians, who are in profession and obligation God's servants; but it seems especially intended as a warning to ministers; for the servant spoken of is a steward. Now observe what Christ here saith,

[1.] Concerning the good servant; he shows here what he is—a ruler of the household; what, being so, he should be—faithful and wise; and what, if he be so, he shall be eternally-blessed. Here are good instructions and encouragements to the ministers of Christ.

First, We have here his place and office. He is one whom the Lord has made ruler over his household, to give them meat in due season. Note, 1. The church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God, a family named from Christ, Eph. iii. 15. 2. Gospel ministers are appointed rulers in this household; not at princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed: that is the signification of the hegoumenoi, which we translate, having rule over you (Heb. xiii. 17); as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered; that is the signification of episkopoi—bishops. They are rulers by Christ; what power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler; Christ has the making of ministers. They are rulers under Christ, and act in subordination to him; and rulers for Christ, for the advancement of his kingdom. 3. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards, and therefore they have the keys delivered to them. (1.) Their work is to give, not take to themselves (Ezek. xxxiv. 8), but give to the family what the Master has bought, to dispense what Christ has purchased. And to ministers it is said, that it is more blessed to give than to receive, Acts xx. 35. (2.) It is to give meat; not to give law (that is Christ's work), but to deliver those doctrines to the church which, if duly digested, will be nourishment to souls. They must give, not the poison of false doctrines, not the stones of hard and unprofitable doctrines, but the meat that is sound and wholesome. (3.) It must be given in due season, en kairo—while there is time for it; when eternity comes, it will be too late; we must work while it is day: or in time, that is, whenever any opportunity offers itself; or in the stated time, time after time, according as the duty of every day requires.

Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for,

1. He is faithful; stewards must be so, 1 Cor. iv. 2. He that is trusted, must be trusty; and the greater the trust is, the more is expected from them. It is a great good thing that is committed to ministers (2 Tim. i. 14); and they must be faithful, as Moses was, Heb. iii. 2. Christ counts those ministers, and those only, that are faithful, 1 Tim. i. 12. A faithful minister of Jesus Christ is one that sincerely designs his master's honour, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christ's institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons.

2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct.

3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose—so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es—You are a minister of the word. Not only Age—Be doing; but Hoc age—Be so doing.

4. He is found doing when his Master comes; which intimates, (1.) Constancy at his work. At what hour soever his Master comes, he is found busy at the work of the day. Ministers should not leave empty spaces in their time, lest their Lord should come in one of those empty spaces. As with a good God the end of one mercy is the beginning of another, so with a good man, a good minister, the end of one duty is the beginning of another. When Calvin was persuaded to remit his ministerial labours, he answered, with some resentment, "What, would you have my Master find me idle?" (2.) Perseverance in his work till the Lord come. Hold fast till then, Rev. ii. 25. Continue in these things, 1 Tim. iv. 16; vi. 14. Endure to the end.

Thirdly, The recompence of reward intended him for this, in three things.

1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them.

2. He shall be blessed? Blessed is that servant; and Christ's pronouncing him blessed makes him so. All the dead that die in the Lord are blessed, Rev. xiv. 13. But there is a peculiar blessedness secured to them that approve themselves faithful stewards, and are found so doing. Next to the honour of those who die in the field of battle, suffering for Christ as the martyrs, is the honour of those that die in the field of service, ploughing, and sowing, and reaping, for Christ.

3. He shall be preferred (v. 47); He shall make him ruler over all his goods. The allusion is to the way of great men, who, if the stewards of their house conduct themselves well in that place, commonly prefer them to be the managers of their estates; thus Joseph was preferred in the house of Potiphar, Gen. xxix. 4, 6. But the greatest honour which the kindest master ever did to his most tried servants in this world, is nothing to that weight of glory which the Lord Jesus will confer upon his faithful watchful servants in the world to come. What is here said by a similitude, is the same that is said more plainly, John xi. 26, Him will my Father honour. And God's servants, when thus preferred; shall be perfect in wisdom and holiness to bear that weight of glory, so that there is no danger from these servants when they reign.

[2.] Concerning the evil servant. Here we have,

First, His description given (v. 48, 49); where we have the wretch drawn in his own colours. The vilest of creatures is a wicked man, the vilest of men is a wicked Christian, and the vilest of them a wicked minister. Corruptio optimi est pessima—What is best, when corrupted, becomes the worst. Wickedness in the prophets of Jerusalem is a horrible thing indeed, Jer. xxiii. 14. Here is,

1. The cause of his wickedness; and that is, a practical disbelief of Christ's second coming; He hath said in his heart, My Lord delays his coming; and therefore he begins to think he will never come, but has quite forsaken his church. Observe, (1.) Christ knows what they say in their hearts, who with their lips cry, Lord, Lord, as this servant here. (2.) The delay of Christ's coming, though it is a gracious instance of his patience, is greatly abused by wicked people, whose hearts are thereby hardened in their wicked ways. When Christ's coming is looked upon as doubtful, or a thing at an immense distance, the hearts of men are fully set to do evil, Eccl. viii. 11. See Ezek. xii. 27. They that walk by sense, are ready to say of the unseen Jesus, as the people did of Moses when he tarried in the mount upon their errand, We wot not what is become of him, and therefore up, make us gods, the world a god, the belly a god, any thing but him that should be.

2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites.

(1.) Persecution is here charged upon him. He begins to smite his fellow servants. Note, [1.] Even the stewards of the house are to look upon all the servants of the house as their fellow servants, and therefore are forbidden to lord it over them. If the angel call himself fellow servant to John (Rev. xix. 10), no marvel if John have learned to call himself brother to the Christians of the churches of Asia, Rev. i. 9. [2.] It is no new thing to see evil servants smiting their fellow servants; both private Christians and faithful ministers. He smites them, either because they reprove him, or because they will not bow, and do him reverence; will not say as he saith, and do as he doeth, against their consciences: he smites them with the tongue, as they smote the prophet, Jer. xviii. 18. And if he get power into his hand, or can press those into his service that have, as the ten horns upon the head of the beast, it goes further. Pashur the priest smote Jeremiah, and put him in the stocks, Jer. xx. 2. The revolters have often been of all others most profound to make slaughter, Hos. v. 2. The steward, when he smites his fellow servants, does it under colour of his Master's authority, and in his name; he says, Let the Lord be glorified (Isa. lxvi. 5); but he shall know that he could not put a greater affront upon his Master.

(2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in.

Secondly, His doom read, v. 50, 51. The coat and character of wicked ministers will not only not secure them from condemnation, but will greatly aggravate it. They can plead no exemption from Christ's jurisdiction, whatever they pretend to, in the church of Rome, from that of the civil magistrate; there is no benefit of clergy at Christ's bar. Observe,

1. The surprise that will accompany his doom (v. 50); The Lord of that servant will come. Note, (1.) Our putting off the thoughts of Christ's coming will not put off his coming. Whatever fancy he deludes himself with, his Lord will come. The unbelief of man shall not make that great promise, or threatening (call it which you will), of no effect. (2.) The coming of Christ will be a most dreadful surprise to secure and careless sinners, especially to wicked ministers; He shall come in a day when he looketh not for him. Note, Those that have slighted the warnings of the word, and silenced those of their own consciences concerning the judgment to come, cannot expect any other warnings; these will be adjudged sufficient legal notice given, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before.

2. The severity of his doom, v. 51. It is not more severe than righteous, but it is a doom that carries in it utter ruin, wrapt up in two dreadful words, death and damnation.

(1.) Death. His Lord shall cut him asunder, dikotomesei auton, "he shall cut him off from the land of the living," from the congregation of the righteous, shall separate him unto evil; which is the definition of a curse (Deut. xxix. 21), shall cut him down, as a tree that cumbers the ground; perhaps it alludes to the sentence often used in the law, That soul shall be cut off from his people; denoting an utter extirpation. Death cuts off a good man, as a choice imp is cut off to be grafted in a better stock; but it cuts off a wicked man, as a withered branch is cut off for the fire-cuts him off from this world, which he set his heart so much upon, and was, as it were, one with. Or, as we read it, shall cut him asunder, that is, part body and soul, send the body to the grave to be a prey for worms, and the soul to hell to be a prey for devils, and there is the sinner cut asunder. The soul and body of a godly man at death part fairly, the one cheerfully lifted up to God, the other left to the dust; but the soul and body of a wicked man at death are cut asunder, torn asunder, for to them death is the king of terrors, Job xviii. 14. The wicked servant divided himself between God and the world, Christ and Belial, his profession and his lusts, justly therefore will he thus be divided.

CHAP. XXIV.

Verse 1. Departed from the Temple] NEver to return more to it. In the ninth, tenth and eleventh [non-Latin text not transcribed] Chapters of [illegible: 1 word], God makes divers removes, and still as he goes out, some judgement comes in: and when he was quite gone, then followed the fatall calamity in the utter ruine of the City and Temple. So it was then, and so it was now, according to that, Hos. 9. 12. Woe also to them when I depart from them. So Ier. 6. 8. Be instructed, ô Ierusalem, lest my soul be dis-joynted [illegible: 1 word] thee, lest I make thee desolate, a land not inhabited. Whatever therefore we do, let us retain Christ with us: lay hold on him, as Magdalen did, Take him by the feet as the Shunamite did the Prophet, as the Shulamite held her Spouse, constrain him to stay with us as the two Disciples going to Emaus, cry Vesper a jam venit, nobiscum Christe maneto: Extingui lucem ne [illegible: 1 word] tuam. To shew him the buildings of the Temple] As thinking by that goodly sight, haply, he might be moved to moderate the severity of that former sentence of leaving their house desolate unto them, chap. 23. 38. True it is that Herod (to get the peoples good will, which yet he could never do) had been at a wonderfull charge in building and beautifying the Temple. Josephus Lib. 15. Antiq. cap. 14. the Jew tells us, that for eight whole years together, he kept ten thousand men aworke about it: and that for magnificence and statelinesse, it exceeded Solomons Temple, if his words exceed not the truth of the matter. This the Disciples fondly thought would work upon our Saviour to reverse his former sentence, as above-said: but his [illegible: 1 word] were not as their thoughts. Animo magno nihil magnum, saith Seneca. The bramble reckoned it a great matter to reign over the trees; not so theJudg. 9. Vine and Olive.

Verse 2. There shall not be left here, &c.] This was afterwards fulfilled, when the Temple was set on fire by Titus his souldiers, that it could not be quencht by the industry of man. Titus (it isIosephus. said) would have preserved the Temple, as one of the worlds wonders, from being burnt, but could not: such was the fury of the souldiers, set awork by God doubtlesse. And when, upon the taking of the city and Temple, the army saluted him Emperour, and many others by way of congratulation sent him crowns and garlands, he, by a memorable example of modesty, refused them, saying that he had done nothing more then lent his hands and help to God, who declared his [illegible: 1 word] wrath against that sinfull Non sese [illegible: 1 word] illa secisse, sed [illegible: 3 words] manus [illegible: 2 words] [illegible: 1 word]. [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word] people. And when Julian the Apostate to spite the Christians, permitted and encouraged the Jews to reedifie their Temple at his charge, and they attempted it accordingly, they were hindred from heaven by a mighty earthquake, together with balls of fire issuing out of the ground works, and consuming the builders. There are that say that at the same time the Temple at Delphi was utterly overthrown by earthquakes and thunder-bolts, and [illegible: 1 word]. 3. [illegible: 1 word]. 3. could never since be repaired. When Phocas the [illegible: 1 word] sought [illegible: 1 word]. to secure himself by building high walles, he heard a voice from [illegible: 2 words]. heaven telling him, that though he built his bulworks never so [illegible: 1 word] Antiq. high, yet sinne within would soon undermine all. We may sayHebr. the same to the Jesuites telling us so oft in their writings, de magnitudine [non-Latin text not transcribed] [illegible: 1 word]. Ecclesiae [illegible: 1 word], that be they never so high-set, God, for their abominations, will abase them. It is observed of Rome, that since it became the Popes seat, it was never [illegible: 1 word] by any, but it was sackt and ransackt. See its destiny elegantly and emphatically set forth, Rev. 18. 21.

Verse 3. Came unto him privatly, saying] Because it was dangerous to speak publiquely of the destruction of the Temple, as the examples of Jeremy and Steven shew. Howbeit Micah the Morashite prophecied in the daies of [illegible: 1 word] saying, Zion [illegible: 1 word]. 26. 18. shall be plowed, &c. and the mountain of this house shall be as the high-places of a forrest. And God stirred up many faithfull [illegible: 1 word] to cry out against Rome in her ruffe, and to foretell her ruine. In the year 1159. lived Joannes Sarisburiensis, who reprovedIac. [illegible: 1 word]. in hist. Pont. Rom. p 145. the Pope to his face, and wrot his Polycraticon, wherein he freely taxeth all the Romish hierarchy. Bernard also told the Bishops of his time, that they were not teachers but seducers, not Pastours but Impostures, not Prelates but Pilates, &c. AndLib. 4. de Consid. a certain Painter blamed by a Cardinall for colouring the visages of Peter and Paul too red, tartly but fitly replyed that he painted them so, as blushing at the lives of their successours. The signe of thy coming] viz. To destroy the temple. And of the end of the world] Which they thought could not possibly out-last the Temple. As they were wont to say in the Primitive Church, Abs que stationibus non staret mundus: The [illegible: 1 word]. world could not stand if Gods people did not stand before him in prayer. Semen sanctum statumen terrae, as Tremellius reads, Isa. 6. 13.

Verse 4. Take heed that no man deceive you] Try the spirits, and turn from false doctrines, as you would do from a serpent in your way, or from [illegible: 1 word] in your meats. Deceivers are fly and subtile, and that old serpent, more subtile then them all, catcheth the deceived by the deceiver, as the fisher doth one fish by another, that he may make a prey of them both. These, as Harpies, have virgins faces, vultures tallons: they are ravening wolves in sheeps-clothing, &c. Shun them therefore, for they will increase to more ungodlinesse, and their word will eat as doth a gangrene, 2 Tim. 2. 16, 17. Theodosius tore the writings of the Theod. Imp [illegible: 1 word] scripta [illegible: 1 word] pugnantia cum testimonijs [illegible: 1 word]. [illegible: 1 word]. Sozom l. 7. c. 7. Arrians that were presented to him. And when he desired to conferre with Eunomius, his Empresse Placilla disswaded him, very earnestly; lest being perverted by his speeches he might fall into heresie

Verse 5. Shall come in my name] Or, under my name, saying I am Christ, as [illegible: 1 word] the Egyptian, [illegible: 1 word] the Galilean, Act. 5. 36. 37. Barchocab and others of old, who were miserably slain Ioseph Antiq. lib. 17. cap 12. & lib. [illegible: 1 letter]8. c. 20. by the Romans. So one Moore, in K. Edward the sixths time, took upon him to be Christ: So did Hacket in Q. Elizabeths time, David George likewise and others in Germany: that I De [illegible: 1 letter]el Iud. lib. 2 cap. [illegible: 1 letter]2. say nothing here of Papists, who desperately deny the Lord that bought them, and wickedly set up Antichrist in his stead (as were easie to prove,) who opposeth him not so much in his nature [non-Latin text not transcribed]. or person, as in his unction and function, and thence also hath his name.

Verse 6. See that you be not troubled] Or frighted, as souldiers are by sudden alarme. Quid timet hominem homo in sinu dei positus? David was undaunted, Psal. 3. 6. & 27. 3. He looked [non-Latin text not transcribed]. not downward on the rushing and roaring streams of dangers that ran so swiftly under him, for that would have made him giddy: But stedfastly fastned on the power and promise of God All-sufficient, and was safe. So at the sack of Ziglag. 1 Sam. 30. 6.

Verse 7. For nation shall rise, &c.] See here the wofull effects of refusing Gods free offers of grace. They that would have none of the Gospel of peace, shall have the miseries of warre. They that loathed the heavenly Manna, shall be hunger-starved. They that despised the only medicine of their soules, shall be visited with the pestilence. They that would not suffer heart-quake, shall suffer earthquake. Or as that Martyr expresseth it. TheyBradford. that trembled not in hearing, shall be crusht to peeces in feeling. As they heap up sinne, so they treasure up wrath: as there hath been a conjuncture of offences, so there shall be of their miseries. The black horse is at the heels of the red, and the pale of the black, Rev. 6. 4. God left not Pharaoh, that sturdy rebell, till he had beaten the breath out of his body: nor will he cease pursuing men with his plagues, one in the neck of another, till they throw the traytours head over the wall.

Verse 8. All these are the beginning, &c.] q. d. There yet remain far worse matters then warre, famine, pestilence, earthquakes.Adhuc restant [illegible: 3 words]. And yet warre is as a fire that feeds upon the people, Isa. 9. 19, 20. Famine is far worse then that, Lam. 49. Pestilence is Gods evil Angel, Psal. 78. 49, 50. Earthquakes are wondrous terrible, and destructive to whole cities, as to Antioch of old, and to Pleurs in Italy alate, where fifteen hundred men perished Anno 527. Anno. 1618. together. A conflux of all these abides the contemners of Christs Gospel. The holy Martyrs, as Saunders, Bradford, Philpot, Act. and Mon. &c. The Confessours also that fled for Religion in Q. Maries daies acknowledged (as Ursinus relates) that that great inundation of misery came justly upon them for their unprofitablenesse under the means of grace, which they had enjoyed in K. Edwards daies. When I first came to be Pastour at Clavenna, saith Zanchy, there fell out a grievous pestilence, that in seven-monethsspace consumed 1200. persons. Their former Pastour Mainardus, Zan[illegible: 2 letters]. Miscell. epist ad Lantg. that man of God, had often foretold such a calamity for their Popery and profanesse: But he could never be believed, till the plague had proved him a true Prophet: and then they remembred his words, and wisht they had been warned by him.

Verse 9. And shall kill you] Besides the butcheries at Jerusalem, that slaughter-house of the Saints, Nero orientem fidem primus Romae cruentavit, Nero was the first Roman persecutour, saith Tertullian, who therefore calleth him the dedicatour of the condemnation of Christians: He is said to have made such a Dedicator damnationis Christianorum. Tert. Alsted. Chron. 33[illegible: 1 letter]. bloody decree as this, Quisquis Christianum se esse confitetur, is tanquam generis humani convictus hostis, sine ulteriori suidefensione capite plectitor. Whoso confesseth himself a Christian, let him be put to death without any more adoe, as a convicted enemy of mankinde.

Verse 10. And then shall many be offended] As not willing to suffer. How many revolted for fear in the Primitive times, were abjured here in Q. Maries reigne, fell to Popery in the Palatinate and other places in Germany since the troubles there, as fast as leaves fall in Autumne? Somewhat men will do for Christ, but suffer nothing.

Verse 11. And shall deceive many] Witnesse the Eastern and Western Antichrists, those deceitfull workers, that have drawn millions of souls into hell, by their grand impostures. The world went wondering after those two beasts, which as the Panther, hid their horrid heads, that they may take men with their fleshpleasing superstitions: And (as the serpent Scytale) when they cannot otherwise overtake the flying passenger, they so bewitch him with their beauty and bravery, that he hath no power to passe away.In his [illegible: 1 word] & [illegible: 3 words].

Verse 12. And because iniquity shall abound] In these last and worst times, as Bernard yoketh them, and as the Scripture oft describeth them. There was never but one Noah, that with two faces saw both before and behinde him. But loe that Ancient of daies, to whom all times are present, hath told us, that the last shall be the loosest, the dregs of time, the sink of sinnes of all former ages. The love of many shall wax cold] Conversation with cold ones will cast a damp, and make one cold, as our Saviour here intimates: there is no small danger of defection, if not of infection by such; they are notable quench-coals. This both David and Esay found, and therefore cried out each for himself, Woe is me, Psal. 120. 5. Isa. 6. 5. There is a compulsive power in company to do as they do, Gal. 2. 14. Why compellest thou, &c. It behovethRev. 2. 5. us therefore to beware, upon whom the ends of the world2 Pet. 3. 17. are come, least we suffer a decay, least leaving our first love, and De vita Christi lib. 2 cap 87. led away with the errour of the wicked, we fall from our former stedfastnesse. The world, saith Ludolfus, hath been once destroyed with water for the heat of lust, and shall be again with fire for the coldnesse of love. Latimer saw so much lack of love to God and goodnesse in his time, that he thought verily doomes-day was then just at hand.

Verse 13. But he that endureth] It is but a He, a single man, that holdeth out: when Many loose their love, and therewith their reward, 2 Ioh. 8. Ecebolus, AEneas Sylvius, Baldwin, Pendleton, Shaxton and many others, set forth gallantly; but tired ere they came to their journies end. Of them that verse was verefied, Principium fervet, medium tepet, exitus alget. Like the Galli Insubres, they shewd all their valour in the first encounter. Like Charles the 8. of France, of whom Guicciarden noteth, that in his expedition to Naples, he came into the field like thunder and lightning, but went out like a snuffe. Like Mandrobulus in Lucian, who the first year offered gold to his gods, the second year silver, the third nothing. Or lastly, like the lions of Syria, which as Aristotle reporteth, bring forth first five whelps, next time four, next three, and so on, till at length they become barren. So Apostates come at last to nothing, and therefore must look for nothing better then to be cast off for ever: when they that hold out and hold on their way, passing from strength to strength, from faith to faith, &c. shall be as the Sunne when he goeth forth in his strength; yea they shall shine forth as the Sunne in the kingdom of their father, Matth. 13. 43. Caleb was not discouraged by the Giants, and therefore had [illegible: 1 word] the place of the [illegible: 1 word]: so those that hold out in the way of heaven, shall be sure to have heaven. Thomas San-Paulins at Paris, a young man of eighteen years, being in the fire, was pluckt up again upon the gibbet, and asked whether he would [illegible: 1 word]? To whom he said, That he was Act. [illegible: 1 word] Mon. [illegible: 1 word]. 8, 5. in his way toward God, and therefore desired them to let him goe. [illegible: 1 word] Merchant of Paris his case was nothing so comfortable, who for jesting at the [illegible: 1 word], was by them condemned to be hanged: But he, to save his life, was content to recant, and so he did. The Friers, hearing of his recantation, commended him, saying, If [illegible: 1 word] continued so, he should be saved. And so calling upon the officers, caused them to make haste to the Gallows to hang him up, while [illegible: 1 word] was yet in a good way (said they) lest he Ibid [illegible: 1 word]. 831. fall again.

Verse 14. For a witnesse unto all Nations] Whilest, with Moses, it [illegible: 1 word] the AEgyptian, saveth the [illegible: 1 word]; is a favour [illegible: 1 word] life to some, of death to [illegible: 1 word]; who shall be left without [illegible: 1 word] by the Gospel preached to them, as those that by their obstinacy have wilfully cut the throats of their own poor souls, refusing to be reformed, hating to be [illegible: 1 word]. Sure it is that the last sentence shall be but a more manifest declaration of that judgement, which the Lord in this life, most an end, by his word hath passed upon people.

Verse 15. The abomination of desolution] That is Antichrist, say some Interpreters; and hitherto may fitly be referred that of [illegible: 1 word]; who in his [illegible: 1 word] of the year 964. reckning up some Popes [illegible: 1 word] wicked, he calleth them, The abomination of desolation standing in Gods Temple. Others understand it of the Roman Eagles [illegible: 2 words] se [illegible: 5 words]. [illegible: 4 words] non aperuit, [illegible: 3 words], [illegible: 3 words] [illegible: 1 word] in [illegible: 1 word] [illegible: 1 word]. or Ensigns. Others of the Emperour Caius his statue, said by some to [illegible: 1 word] set up in the Sanctuary. As others again of Titus his picture placed there, which haply was that one great sin that so troubled him upon his death-bed. But they do best, that understand the text of those abominable authours of desolation, the Roman Armies; who laid waste that pleasant Land, and destroy'd the Nation; as, besides what Daniel fore-told, is set [illegible: 1 word] by Iosephus at large in his sixth and seventh book, De [illegible: 1 word] Iudaico. Whoso readeth let him understand] Let him strive to doe so by [illegible: 1 word] with [illegible: 1 word] attention, diligence and devotion; weeping as [illegible: 1 word], did, till the sealed book was opened; digging deep in the mine of the Scriptures for the minde of God, 1 Cor. 2. 15. and In vita Apollon. [illegible: 3 words]. c. 4. holding it fast when [illegible: 1 word] hath it, lest at any time [illegible: 1 word] should let it slip, Heb. 2. 1. Admirable is that, and appliable to this purpose, which [illegible: 1 word] lapidum non [illegible: 1 word] ac apum examina [illegible: 1 word]. [illegible: 1 word] relateth of the precious stone [illegible: 1 word] of so orient, bright and sweet a colour, that it both dazeleth and refresheth the eyes at once, drawing together heaps of other stones by it's secretNon [illegible: 3 words] visceribus [illegible: 1 word], sed & [illegible: 2 words], qua ex captantium manibus [illegible: 1 word], [illegible: 4 words]. force (though far distant) as hives of bees, &c. But, lest so costly a gift should grow cheap, nature hath not only hid it in the innermost bowels of the earth, but also hath put a faculty into it, of [illegible: 1 word] out of the hands of those that hold it, unlesse they [illegible: 1 word] very carefull to prevent it.

Verse 16. Flee into the mountains] As [illegible: 1 word] at length did, for Zoar was too hot to hold him: So should Iudea be for these, who were therefore to repair to Pella beyond Jordan, where they were hid till the indignation was over-past, as Eusebius hath it, in the third book and fifth Chapter of his history. Such a receptacle of religious people was Geneva in the [illegible: 1 word] persecution. And such (blessed be God our strength for his unspeakable [illegible: 1 word]) is at this present Warwick-Castle to my self writing these things, and to many others in these troublous times. So [illegible: 1 word], and many godly people were entertained and safeguarded by that noble Franciscus a [illegible: 1 word] in the German warres.

Verse 17. Not come down to take any thing] See here the miseries of war, which now, alas, we feel and can [illegible: 1 word] to; being glad to flee for our lives with the losse of all, lest with [illegible: 1 word], seeking to save our goods, we lose [illegible: 1 word] and all; glad if we may [illegible: 1 word] with the skin of our teeth: And how like [illegible: 1 word] our present [illegible: 1 word] to end in a deadly consumption! Warre is called evil by a specialty, [illegible: 1 word]. 45. 7. Sin, Satan, and war have all one [illegible: 1 word], Evil is the best of them. The best of sin is deformity, of Satan [illegible: 1 word], of war misery. God yet offereth us mercy, as [illegible: 1 word] did those he warred against, whiles the lamp burned. O let us break off our sins by repentance, and be [illegible: 1 word] in it, lest we should seem to come [illegible: 1 word], Heb. 4. 1.

Verse 18. Return back to take his clothes] The body is [illegible: 1 word] Heu [illegible: 1 word] nate Dea. then raiment: And although there is great use of clothes, in flight especially, to save us from the injury of winde and weather (for Host [illegible: 2 words] muros, &c. we carry the lamps of our lives in [illegible: 1 word], [illegible: 1 word] it were) yet life for a prey (though we have nothing else) in a common calamity is a singular mercy. A living dog is better then a dead lion, saith Solomon. The Gibeonites, to save their lives, submitted to the meanest offices of being hewers of wood, &c. Skin for skin, &c. Iob 2. 4. We should be content to sacrifice all to the service of our lives.

Verse 19. Woe to them that are with childe, &c.] By the laws of Nations, women with childe, babes and sucklings, maids and old folk should be spared. But the bloudy sword oft knows no [illegible: 1 word], as Hos. 10. 14. the mother was dashed in pieces upon her children, Hos. 13. 16. their infants were dashed in pieces, and their women with childe ript up. So at the sack of Magdeburg by Charles the fifth, and of Merindol in France by Minerius, where the paps of many women were cut off, and their children, looking Act. and Mon. sol. 868. for suck at their mothers brest, being dead before, died also for hunger. Many such barbarous but cheries have been acted lately in Ireland, and begin to be also now in England (poor England, now an Ireland!) as at Bolton in Lancashire lately. Help, Lord, or thy servant perisheth.

Verse 20. But pray ye] Christ saith not, Fight ye, but pray ye. To fight it boots not: for God hath resolved the lands ruine: But praiers are Bombardae & instrumenta [illegible: 1 word] Christianorum, as Luther hath it, the great guns and artillery of Christians, whereby they may batter heaven, and make a breach upon God himself. Flectitur [illegible: 1 word] voce rogante Deus. Something God will yeeld to the praiers of his people, even when he seems most bitterly bent, and unchangeably resolved against them. Christ here bids them pray, that their flight fell not out in the winter, when the daies [non-Latin text not transcribed] Hyems. are short, [illegible: 1 word] foul, and all lesse fit for such a purpose. Nor on [non-Latin text not transcribed]. the Sabbath; when though it were lawfull enough, yet it would [illegible: 1 word], [non-Latin text not transcribed], i. e [non-Latin text not transcribed]. [illegible: 1 word]. be so much the more uncomfortable. This they were bid to pray above thirty years before the City was besieged. And they had what they praid for. Their flight was not in winter, for the siege began about Easter, and the City was taken in September. Neither was it on the Sabbath-day, as we have cause to believe: for when Christ bids us pray for any thing, it's sure he means to bestow [illegible: 1 word]. As when we bid our children ask us this or that, it is because we mean to give it them.

Verse 21. Tribulation such as was not, &c.] Those very daies [non-Latin text not transcribed] shall be affliction: so Mark hath it, chap. 13. 19. As if the very time were nothing else but affliction it self. He that can read the history of it without tears, hath hardly the heart of a man in him. Besides those many that perished within the wals, Iosephus tels us of a thousand thousand of them slain by the Romans, and 97000 carried captive. Oh see the severity of God, and tremble, Rom. Isidor. 11. 22. Alterius perditio tua sit cautio. Scipio wept when he saw [illegible: 1 word] on fire. And when Saguntum was taken, the Romans were as much affected, as if Hannibal fuisset ad portas, the enemy had been beating upon the walls of the Capitoll.

Verse 22. There should no flesh be saved] That is, No Iew left alive; the Roman souldiers had been so often beaten by them, thatDeus [illegible: 1 word] gladium [illegible: 1 word] miserationis semper [illegible: 1 word]. they [illegible: 1 word] nothing more then to rid the world of them. But God, for his Covenant sake, preserved a remnant of them, as he ever softeneth the sword of his justice in the oil of his mercy, as Nicephorus hath it. [illegible: 1 word] attributeth it to Titus his clemency: but our Saviour here better, to Gods infinite mercy to his elect. These are the salt of the earth, that sprinkled here and there, preserve it from putrifying and perishing. God gave all the souls that were in the ship to Paul, and all that were in Zoar to Lot. If it were not for his elect in the world, he would make a short work in the earth, Rom. 9. 28.

Verse 23. Then if any [illegible: 1 word] shall say] Here again our Saviour returns to the description of the last times, containing the rise, raign and ruine of Antichrist, whose chief engine shall be to perswade Christs corporall presence here and there in certain places, and to tie his worship and service to such or such a City, Countrey, Temple, &c. where he may be seen, touched, eaten, &c. as they feign in the Eucharist.

Verse 24. If it were possible, &c.] Fundamentally and finally the elect cannot possibly be deceived: because both the deceived, and the deceiver are with the Lord, Job 12. 13, 16. In the Primitive Church, those capitall heresies concerning the Trinity and the incarnation of our Saviour did so prevail, Ut ingeniosares fuerit esse Christianum, saith Erasmus, that it was a witty thing to be a true Christian. Arrianisme had so overspread the world, that Athanasius seemed to be alone, as did Elias before him, and Luther after him. But God in the worst times, reserved a remnant, and at all times, will not see nor suffer any of his to miscarry: but will reduce them from their out-straies, as he did Latimer, who Act. [illegible: 2 words]: [illegible: 1 word]. 919. was (as himself confesseth) as obstinate a Papist as any was in England, till converted by [illegible: 1 word]; and as he did Denckins a learnedScultet. Annal. Dutchman, but a pestilent heretike, till converted by Oecolampadius; and as he did Francis [illegible: 1 word], a desperate Atbeist, till converted by conference with a countrey-man of his not far from [illegible: 1 word]. Adam. Florence.

Verse 25. Behold, I have told you before] See therefore that ye stand alway upon your watch: for, for this end have I warned you: prevision is the best means of prevention. Leo cassibus irretitus ait si [illegible: 1 word]. To sin after warning, is to fall with open eyes, which deserves no pity. Not to be warned, is both a just presage and desert of a downfall.

Verse 26. Behold, He is in the desert] In such an ermitage, or blinde chappel, built in a by-place to the honour of such a Saint, as our Lady of Loretto, Hall, or Sichem (Lipsius his last dotages) [non-Latin text not transcribed] Behold [illegible: 1 word] is in the secret chambers or conclaves (scil. of Cardinals, &c.) or cupboards, as the breaden-god born up and down in a box, or on an altar, and worshipped by the common people. The rebels of Norfolk in Edw. 6. time, brought with them into the battle the Pyx under his Canopy, as the Israelites brought the Ark, 1 Sam. 4. 3. and said it should save them. But as then the Ark, so now the consecrated God, with all the trumpery about him, was taken in a Cart, which was then in stead of an altar, and Act. and Mon. fol. 1190 there lay all in the dust. Believe them not therefore in any of these their fopperies and forgeries. The simple believeth Fatuus [non-Latin text not transcribed] [illegible: 1 word]. Lips. every word: but the prudent man looketh well to his goings. He is a slave to good reason, but not easily swaied by every newProv. 14. 15. opinion.

Verse 27. So shall also the coming of the sonne of man be] Clear and conspicuons, as the lightning cannot be hid or hindered from being seen all the whole heaven over. Then shall all secret sinnes be made [illegible: 1 word], as things written with the juice of Limmons are legible, when held to the fire: as visible shall they be, and legible too, as if written with the brightest lightning upon a wall of crystall.

Verse 28. For wheresoever the carcase is, &c.] That is, saith M. Lambert, Martyr, wheresoever is declared by the course of Act. and Mon. [illegible: 1 word]. 1021. the Scriptures, the benefits granted to us by Christs death, thither will men seek and flie, to know how they may enjoy the same. The sacrificed body of Christ (saith another) hath a most Pemble of the Sacrament. fragrant smell, inviting the Saints (like birds of prey) to flie from far with marvellous swiftnes to this dead, but all quickning carcasse. There will the Eagles be gathered] The Vulturine Eagles especially, whereof read Job 39. 29, 30. they follow armies, and feed on carcasses. Eagles the Saints are called, 1. For their delight in high flying. 2. For their sharp sightednesse, and stedfast looking into the Sun of righteousnesse. 3. For their singular sagacity, in smelling out Christ, and resenting things above, for the which they are said to have, A nose like the tower of Lebanon. Cant 7. 4. 4. For their feeding upon the bloudy sacrifice of Christ, the true carcasse. Briefly this proverbiall speech may be well understood, either of the conflux of the godly to the light and liberty of the Gospel, or else of their indissoluble union with Christ, to be perfectly enjoyed at the resurrection. For the sense of it is, that let the devil use what means so ever he can by his emissaries the falseprophets, to divide betwixt Christ and his people, by telling them, There be is, or here he is, it will not be: for they will flee to him as a cloud, or as the Doves to their windows, Isa. 60. 8. Nay, as the Eagles to their carcasse, with incredible swiftnesse; so forcible is the tie that is betwixt them, that they will not be kept asunder. The Israelites removed their tents from Mithcah, which signifies sweetnesse, to Cashmonah, which signifies swiftnesse, Numb. 33. 29. To teach us (saith a Divine) that no sooner have the Saints tasted Christs sweetnes, but presently they are carried after him with swiftnes: they cannot rest till they are joyned unto him, whom their soul loveth.

Verse 29. Immediately after the tribulation of those daies] After that the mystery of iniquity hath wrought effectually, and is come to an upshot: after that Antichrist hath had his full forth, as they say, and hath compleated his sin, Christ shall suddenly come, as it were out of an Engine. Shall the Sun be darkned, &c.] Stupendious eclipses shall precede the Lords coming, and other strange events both in heaven, earth and sea, as Luke hath it. The frame of this whole universe shall shake, as houses give great cracks, when ready to fall. See 2 Pet. 3. 10. and seek no further.

Verse 30. The sign of the sonne of man] That is, either Christ himself (by an Hebraisme) or the dreadfull dissolution of the worlds fabrick, or that cloud of heaven that was of old the sign of the son of man in the wildernesse, Exod. 13. 21. or the scars of his wounds, or his crosse, or something else that we cannot describe, and need not search into. Look how a King, when he would gather his forces into one, sets up his standard, or appoints his rendezvous: so, such shall be the brightnesse of Christs coming, that all his shall be gathered unto him by that token, not to fight; but to triumph with him and divide the spoil, as it were, being more then conquerours; and what is that but triumphers? The expectation of this day [illegible: 1 word] (as that did with Davids souldiers at Ziklag) digest all our sorrows. And then shall all the Tribes of the earth mourn] This to prevent, we must judge our selves, 1 Cor. 11. 31. and take unto us words against our sins, if we would not have Christ take unto him words against our souls, Hos. 14. 3. Good men have been exceedingly affected at the hearing of Gods judgements against [illegible: 1 word], as Hab. 3. 16.

Verse 31. And he shall send his Angels] As his apparitours and executioners. David went otherwise attended when he went against Nabal, then when against Goliah: So Christ shall come, when he shall come again with his troops and trumpets, &c. With a great sound of a Trumpet] Christ shall put forth his own mighty voice, Joh. 5. 28. & 1 Thess. 4. 16. ministred [illegible: 1 word] his Angels, as in the text, and set forth by the sound of a trumpet, in allusion, belike to Numb 10. where the people [illegible: 1 word] congregated and called together by the sound of a [illegible: 1 word] to the door of the Tabernacle. The Lion of the Tribe of Judah shall roar from above, and thrust out his voice from his holy habitation, when he entreth into judgement with all flesh, Jeremy 25. 30, 31. As the Lion roareth over his whelps, brought forth dead at first, and raiseth them from death [illegible: 1 word] life, as Pliny reporteth. And they shall gather together his elect] How shall they know [illegible: 2 words]. [illegible: 1 word]. them from reprobates? By Gods saving mark set fairly in their fore-heads, Ezek. 9. And by their blith and merry countenances, cleared and cheared in the apprehension and approach of their full redemption, now drawing nigh. Besides, as servants know their masters harvest from ano hers, and can easily discern the corn from the cockle, so can the good angels soon single out the elect, about whom they have been familiarly conversant here on earth, as ministring [illegible: 1 word] sent forth to minister to the heirs of salvation, ready prest to any good office about them. [illegible: 1 word]. l. 14.

Verse 32. Ye know that Summer is nigh] Which is so much the sweeter, because brought in, and led out by winter: so will eternall life be to the Saints, here tossed and turmoiled with variety of sufferings. Many sharp showers they must here passe thorow, Light is sown for the righteous, &c. sown only; and seed-time we know is usually wet and showry. Howbeit it is fair weather oft-times with Gods children, when it is foulest with the wicked; as the Sun rose upon Zoar, when the fire fell upon Sodom. But, if they should have never a good day in this world, yet heaven will make amends for all. And what is it for one to have a rainy day, who is going to take possession of a Kingdom?

Verse 33. Know that it is near, &c.] Some space then there shall be, it seems, between the fore-going signs, and the coming of Christ. But though space be granted, yet grace is uncertain. Make sure work therefore betimes, lest ye come late, and be left without doors for your lingering.

Verse 34. This generation shall not passe] viz. That generation that immediately precedes the end of the world. That this is the sense, appears by the Antithesis, vers. 36. But of that day and [illegible: 1 word] knoweth no man, q. d. The generation and age wherein Christ shall come, ye may know by the signs that foreshew it, but the day and hour ye must not look to know, be you never so intelligent.

Verse 35. Heaven and earth shall passe, &c.] What God hath written, he hath written. His word is stablished in heaven,Psal. 119. saith David; It endures for ever, saith Peter; It remaineth firm1 Pet. 1. as Mount Sion, and shall stand inviolable, when heaven shall passe away with a great noise, and the earth with its works shall be burnt up, 2 Pet. 3. 10. to the terrour and confusion of those profane scoffers, who deridingly demand, Where is the promise of Isa. 5. 19. his coming, &c? vers. 4. that say, Let him make speed and hasten Amos 5. [illegible: 1 word]. his work, that we may see it, &c. Woe to you that thus desire the day of the Lord: To what end is it for you? The day of the Lord is darknesse, and not light. The great day of the Lord is near, it is near and hasteth greatly. It is a day of wrath, a dayZeph. 1. 15. of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of clouds and thick darknes, to them that are setled on their [illegible: 1 word], and that say in their heart, [illegible: 1 word] Lord will not do good, neither will he do evil.

Verse 36. But of that day and hour knoweth no man] That the Lord will come, it is certo certius, not more sure, then what time he will come, is to us most uncertain. Sundry [illegible: 1 word] have been given at it by both ancient and modern Writers: most of which, time hath already refuted. In the year of grace 1533. there was one that foolishly fore-told, That the day of judgement should fall out in October next ensuing. And this he gathered out of these words, Jesus Nazarenus Rex Judaeorum. Likewise out of these, Videbunt in quem transfixerunt: the numerals of the [illegible: 1 word] [illegible: 2 words]. point to the year 1532. of the later to 1533. Others there are that place the end of the world upon the year 1657. And for [illegible: 1 word]. [illegible: 1 word]. pag. 494. proof they make use of this Chronogram MVnDI Conf [illegible: 1 word]; and further alledge, thot the generall deluge fell out in the year of the worlds creation 1657. The end of the world, saith another, [illegible: 1 word] ex [illegible: 1 word]. will be in the year of Christ 1688, three jubilees and an Christ. par. 2. pa. 374, 375. half (or thereabouts) after the Reformation of Religion by Luther, &c. Joachimus Abbas had long since set the year 1258. Arnoldus de villa nova the year 1345. Michael Stiphelius Saint Lukes day in the year 1533. [illegible: 1 word] Leonitius the year 1583. Ioannes Regiomontanus the year 1588. Adelbertus [illegible: 1 word] the year 1599. April 3. Nicolaus Cusanus the year 1700. Cardanus 1800. Picus Mirandula 1905. &c. So great hath been the folly and sinne of many learned men, who have thus childishly set their wits to play in so serious a businesse, as one well censureth it. But my Father only] Ordine [illegible: 1 word] seiendi à se, non ab [illegible: 1 word]. The son knoweth it not, but from his Father: like as he neither subsisteth nor worketh, but from the Father. The set time of the generall judgement God hath hid from us. 1. For his own glory, Prov. 25. 2. Rom. 11. 36. 2. For our good that we may watchIdeò latet unus dies, ut observentur omnes, Prov. 7. alwaies, and not wax secure as we would do, with the evil servant, vers 48. till the very day and hour, if we knew it. The harlot in the Proverbs grew bold upon this, that her husband was gone forth for such a time.

Verse 37. So shall the coming of the Son of man be] Sudden and unexpected. Luther observeth, that it was in the Spring that the floud came, when every thing was in it's prime and pride, and nothing lesse looked for then a floud: men sinned securely, as if they had lived out of the reach of Gods rod, but he found them out. Security [illegible: 1 word] the certain usher of destruction: as at [illegible: 1 word], Ziklag: Before an earthquake the air will be most quiet, and when the winde lies, the great rain fals. Frequentissimum initium calamitatis securitas, saith the Historian.Paterculus.

Verse 38. They were eating, and drinking] Wine, likely; because our Saviour hereupon bids his Apostles take heed to themselves lest their hearts at any time should be overcharged with surfetting and drunkennesse, &c, Luk. 21. 34. Like as some do not improbably conjecture, that Nadab and [illegible: 1 word] were in their drink, when they offered strange fire, because after, they were devoured by fire from the Lord. Aaron and the Priests are charged to drink no wine nor strong drink, when they go into the [illegible: 1 word] of the Congregation, lest they dye, Levit. 10. 12, 8, 9. St Luke delivers the matter more roundly by an elegant, Asyndeton, They ate, they drank, they married, &c. q. d. they passed without intermission, from eating, to drinking, from drinking, to marrying, &c. they followed it close, as if it had been their work, and they born for no other end. Of Ninias, second King of Assyrians, Nephew haply to these Antedihunian belly-Gods, it is said, that he was old excellent at eating and drinking. And of [non-Latin text not transcribed]. Sardanapulus, one of the same line, Tully tells us, that his gut was his god. Summum bonum in ventre, aut sub ventre posuit: Athenae. [illegible: 1 word]. lib 2. and [illegible: 1 word], that he hired men to devise new pleasures for him. [illegible: 1 word]. quaest. [illegible: 1 word]. See my Common-place of Abstinence.Plut. in Sympos. Untill the day] They were set upon't, and would loose no time. Their destruction was foretold them to a day; they were nothing bettered by it: no more would wicked men, should they foreknow the very instant of Christs coming to judgement. Joseph had foretold the famine of Egypt and the time when it [illegible: 1 word] come; but fullnesse bred forgetfullnesse; saturity, security: None observed, or provided for it.

Verse 39. And knew not] i.e. They took no kuowledge ofQuod vel inviti norant, non agnoverant. [illegible: 1 word] predictions, or their own peril. Their wits they had buried in their guts, their brains in their bellies (As of the Assefish it is said, that contrary to all other living creatures he hathArist de [illegible: 1 word]. his heart in his belly) whoredom, wine, and new wine take away the heart, Hos. 4, 11. Carnall sins disable nature, and so set men in a greater distance from grace, which is seated in the powers of nature. I read of some desperate wretches, that drinking together, In quodam episcopatu potaverunt aliqui, &c. Joh. [illegible: 1 word]. loc. com. p 244. when one of them had drunk himself stark dead, the other no whit warned by that fearfull example of Gods wrath, powred his part of drink into the dead mans belly. And took them [illegible: 1 word] away] Men are never lesse [illegible: 1 word], then when they are most secure. Babylon bore it self bold upon the twenty years provision laid up aforehand, to stand out a siege. When it Herodot. lib. 1. was neverthelesse taken by Cyrus, some part of the city wouldArist, Polit. [illegible: 1 word]. 3. not know or beleeve of three daies after, that there was any such matter.

Verse 40. The one [illegible: 2 words], the other left] The [illegible: 1 word] took all away in a manner: but at Christs coming there shall be found a considerable company of such as shall be saved. He shall separate his Saints with a wonderfull separation, and make himself to be admired in all them that believe, 2 Thess. 1. 10. How [illegible: 1 word] then should we work out our salvation, and ensure to our selves our election by good works?

Verse 41. Two women shall be grinding at the [illegible: 1 word] ] A poor trade, a hard task. [illegible: 1 word] would have every man in his honest occupation to humble himself by just labour, and so to accept of the punishment of their iniquity, Levit. 26. 41. But one of these two poor grinders at the mill, is left by Christ for her pride and profanesse. Many are humbled, but not humble, low, but notAug. de [illegible: 1 word]. dei. lib 1. [illegible: 1 word]. 33. lowly. To these Christ will say, Perdidist is [illegible: 2 words], miserrimi facti estis, & pessimi [illegible: 1 word]. Misery hath no whit mended you: woe be to you.

Verse 42. Watch therefore, &c.] [illegible: 1 word] simus, non securi, &c.Bernard. Whilst [illegible: 2 words] [illegible: 1 word] upon his bed at noon, [illegible: 1 word] and [illegible: 1 word] [illegible: 1 word] 3. took away his head. Hold fast that thou hast, that no man take [illegible: 1 word] crown from thee. Whilst the Crocodile sleepeth with open mouth, the Indian rat gets into him, and [illegible: 1 word] his entrails. Satan works strongest on the fancy when the soul is drousie. The [illegible: 1 word] therefore promiseth to get up early, [illegible: 1 word]. 7. [illegible: 1 word]. to shake [illegible: 1 word] security, and not to [illegible: 1 word] found henceforth supine and [illegible: 1 word], but to stand upon her watch: as of Scanderbed it is said, that from his first coming to [illegible: 1 word], he never slept above two hours in a night, [illegible: 2 words]. [illegible: 1 word]. [illegible: 1 word]. but with restlesse labour prosecured his affairs. Aristotle and some others would not sleep, but with brasen balls in their hands; which falling on [illegible: 1 word] purposely set on their beds sides, the noise did difswade immoderate sleep. Our Saviour pronounceth [illegible: 3 words]. [illegible: 1 word]. them three times happy that watch, Luke 12. 37, 38. 43. The blessed [illegible: 2 words] & [illegible: 1 word]. Hor. Angels are called Watchers, [non-Latin text not transcribed], Dan. 4. 10. For ye know not what hour your Lord, &c.] He may haply, come upon you, as Epaminondus did upon [illegible: 1 word] sentinell, whom finding asleep, he thrust through with his sword: and beingTalem [illegible: 1 word] reliqui, qualem inveni. chid for so severe a fact, he replyed, I left him but as I found him.

Verse 43. He would not have suffered his house, &c.] And shall the children of this world be wiser for their houses, then we for our souls? what are these earthly tabernacles, these chair cottages, to our houses from heaven? All things here are terrene and [illegible: 1 word], nec vera, nec vestra, subject to vanity and violence. Heaven only hath a foundation, Heb. 11. earth hath none, Job 26. 7. And things are said to be in heaven, but on earth, as ready withColos. 1. 10. the least shake, to fall off. There is nothing of any stability or [illegible: 1 word] consistency in the creature. It is but a surface, an outside, all the felicity of it is but skin-deep. Seek therefore first Gods kingdom, &c.

Verse 44. Therefore be ye also ready] [illegible: 1 word] tells us, that it was a peece of Julius Caesars policy, never to foreacquaintScilicèt [illegible: 2 words] & intentum [illegible: 1 word] omnibus, quo [illegible: 3 words]. his souldiers of any set time of removeall or onset, that he might ever have them in readinesse to draw forth whithersoever he would. Christ in like manner, who is called the Captain of our salvation. Our enemy is alwaies ready to anoy us, should we not therefore look to our stand, and be vigilant? Solomons wisedome, [illegible: 1 word]. 2. 10. Lots integrity, and Noahs sobriety felt the smart of the serpents sting. The first was seduced, the second stumbled, and the third fell, while the eye of watchfullnesse was fallen asleep. For in such an hour, &c.] Christ will soonest ceize upon the secure, 1 Thess. 5. 3. such shall sleep as Sisera, who [illegible: 1 word] he awaked had his head fastened to the ground, as if it had been now listening what was become of the soul. See the Notes on, vers. 42.

Verse 45. Who then is a faithfull and wise servant] So every man ought to be, but Ministers especially: who should so far surpasse others in these good qualities, as Saul did the people, then whom he was higher by head and shoulders. They should be faithfull in all Gods house as servants, as stewards and [illegible: 1 word] of the mysteries of God, to give to every man his demense, his due measure of meat, and that which is fit for him, not (as [non-Latin text not transcribed]. he in the Emblem did) straw to the dog, and a bone to the asse,Luk. 12. 42. &c. but to every one his portion, 1 Cor. 4. 1.

Verse 46. Blessed is that servant] It was Augustines wish, that Christ when he came might finde him, aut precantem, aut praedicantem, either praying or preaching. It was Latimers Act. and Mon. sol [illegible: 1 word] wish (and he had it) that he might shed his heart-blood for Christ. It was Jewels wish that he might die preaching, and heB. [illegible: 1 word] life [illegible: 1 word] D [illegible: 1 word]. did so. For presently after his last Sermon at Lacock in Wiltshire, he was, by reasen of sicknesse, forced to his bed, from whence he never came of, till his translation to glory. I have heard the like of Mr Lancaster, a precious man of God, sometimes Pastour of Bloxham in Oxfordshire, a man very famous for his living by faith. Cushamerus a Dutch Divine, and one of the first Preachers of the Gospel at Erfurt in Germany: had his pulpitIn [illegible: 1 word] veneno [illegible: 1 word] extinctus est. poisoned by the malicious Papists there, and so took his death in Gods worke. What, would you that the Lord when he comes, should finde me idle? said Calvin to his friends, who wished himScult. Ann. 80. to forbear studying a while, for his health sake. And such a like answer made Doctour Reynolds to his Physitian upon the likeBeza in vita. occasion. Eliah was going on and talking with Elisha (aboutAn [illegible: 1 word] vitam vivendi perdere [illegible: 1 word]. heavenly things, no doubt) when the charet of heaven came to fetch him. There can be no better posture or state for the messenger of our dissolution to finde us in, then in a diligent presecution of our generall, or particular calling.

Verse 47. Verily I say unto you, &c.] A deep asseveration, for our better assurance and incouragement. Christ is a liberall paymaster, and his retributions are more then bountifull. [illegible: 1 word] thought much that the steward of his house should be heir of his goods, Genesis 15. 2. 3, Not so the Lord Christ.

Verse 48. But and if that evil servant] All places are full of such evil servants (and so is hell too,) as future their repentance, and so fool away their salvation. Of such dust-heaps we may finde in [illegible: 1 word] corner: This is a depth of the devil, brim-full with the blood of many souls, to perswade them that they have yet long to live, and many fair summers to see: that there is no such haste, but that hereafter may be time enough: In [illegible: 1 word] comes grace: and a few good words at last will waft them to heaven, &c.

Verse 49. To eat and drink with the drunken] Though he neither be drunk himself, nor make others drunk, yet to be among wine-bibbers and [illegible: 1 word]-mongers, as Solomon hath it, Prov. 23. 20. to company with such as a frequent an immoderate [illegible: 1 word], as Peters [non-Latin text not transcribed], word importeth, 1 Pet. 4. 3. to drink [illegible: 1 word], as Bullinger [illegible: 1 word] it, though there follow not an utter alienation of minde, this is here threatned. Excessive drinking is drunkennesse, Ephesians [illegible: 1 word]. 18. though men be strong to bear it, Isa. 5. 22.

Verse 50. In a day when he looketh not, &c.] As he did to that rich fool (Stultitiam patiuntur opes,) who made accountMartial, he had much good laid up in store for many years; but heard ere morning, Stulte, hac nocte, Thou fool, this night, &c. Then whenLuk. 12. 19, 20. like a Jay he was pruning himself in the boughes, and thought least of death, he came tumbling down with the arrow in his side: his glasse was run when he hoped it had been but new turned.

Verse 51. And shall cut him afunder] Gr. Shall cut him [non-Latin text not transcribed]. in twain, that is, tear his soul from his body by main force, Job 27. 8. throw him out of the world, as it were, by a firmae ejectione, and hurl him into hell, there to undergo most exquisite torments, such as they did here, that were sawn asunder, Heb. 11. hewen in [illegible: 1 word] as Agag, torn limmeal, as Dan. 3. 29.1 Sam. 15. 2 Sam. 12. 31. And appoint him his portion with hypocrites] Hypocrites [non-Latin text not transcribed] id quod in divisione obtigit. Lorin. then are the free-holders of hell, other sinners are but as tenants and inmates to them.

And Jesus went out. He was going over to the Mount of Olives, Mt 24:3.

The buildings of the temple. The temple itself, with the surrounding courts, porches, and other edifices. Mt 21:12. 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" Mk 13:1, Lk 21:5

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," Mic 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" 1Kgs 9:7, Jer 26:18, Lk 19:44

He sat upon the mount of Olives. Mt 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, Mk 13:3. The prediction that the temple would be destroyed, Mt 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. Isa 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" 1Thes 5:1

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. Mt 1:1. The Messiah was expected at that time, Mt 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" Col 2:8, 2Thes 2:3

Mt 24:2

(e) "in my name" Jer 14:14.

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" Dan 12:1 and following

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," Lk 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.

The beginning of sorrows. Far heavier calamities are yet to come before the end.

To be afflicted. By persecution, imprisonment, scourging, etc. "They shall deliver you up to councils," Mk 13:9: to the great council, or sanhedrim--for this is the word in the original. Mt 5:22. This was fulfilled when Peter and John were brought before the council, Acts 4:5-7. Mark further adds, Mk 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, Lk 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" Lk 21:12 (i) "kill you" Jn 16:2, Acts 7:59

Shall many be offended. Mt 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 1Jn 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" Mt 13:21

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, Mt 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" 2Pet 2:1, 1Jn 4:3 (m) "deceive many" 1Timm 4:1

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.

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 Lk 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. Lk 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" Rev 2:10

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, Col 1:6,23 that the faith of the Romans was spoken of throughout rite whole world, Rom 1:8 that he preached in Arabia, Gal 1:17 and at Jerusalem, and round about unto Illyricum, Rom 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, Rom 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" Mt 28:19, Rom 10:18, Rev 14:6

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 Lk 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. Dan 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, Mt 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" Dan 9:27, 12:11

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, 1Sam 13:6, 22:1, 2Sam 23:13, Josh 10:16. In those mountains they would be safe.

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. Mt 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.

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. Mt 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

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, Ex 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, Neh 13:19-22.

There shall be great tribulation. The word tribulation means calamity, or suffering. Lk 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," Mt 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, De 28:53,56,57.

Another thing added by Luke Lk 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" Dan 12:1

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 1Pet 1:2, Rom 1:7, Eph 1:4, 1Thes 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," 2Thes 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 Isa 10:7, and Isa 10:7 on that verse.

(t) "for the elect's sake" Isa 65:8,9

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" De 13:1-3

False Christs. Persons claiming to be the Messiah.

False prophets. Persons claiming to be the prophet spoken of by Moses, De 18:15 or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mt 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" Mt 24:5,11 (w) "shall shew" 2Thes 2:9-11, Rev 13:13 (x) "if it were possible" Jn 10:28,29

Behold, etc. Mark adds, Mk 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.

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.

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 Lk 10:18; Zech 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.

Isa 1:1,  7, (3.)

(y) "the lightning" Zech 9:14, Lk 17:24

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

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, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3, 60:19,20, Eze 32:7, Joel 3:15. To the description in Matthew, Luke has added, Lk 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" Isa 13:10, Eze 32:7, Amos 5:20, Acts 2:20, Rev 6:12 (b) "heavens shall be shaken" 2Pet 3:10

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, Mt 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, 1Thes 4:16, Lk 21:27, Mt 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, Rev 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, Jn 19:37, Zech 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, 2Pet 3:7,10,12by raising the dead, Jn 5:29, 30, 1Cor 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, 1Thes 4:17, 1Cor 15:52 by bringing the affairs of the world to a close, receiving the righteous to heaven, Mt 25:34, 1Cor 15:57 and by sending the wicked, however numerous or however strong, down to hell, Mt 25:41,46, Jn 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, Mt 26:64 by the presence of the angels, Mt 25:31; and by the wonders that shall attend him down the sky.

(c) "of man in" Dan 7:13, Rev 1:7 (d) "and they shall" Mt 16:27, Mk 13:26, Lk 22:69

And he shall send his angels. Angels signify, literally, messengers, Lk 7:24, 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger, Ps 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, Heb 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, Lev 25:9, Nu 10:2, Jud 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, 1Thes 4:16, 1Cor 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. Mt 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, Mt 13:39,41-43. This shall be done before the living shall be changed, 1Cor 15:51,52, 1Thes 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 Eze 37:9. See also Is 43:5,6.

From one end of heaven etc. Mark says, Mk 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 Ps 19:1-6, De 4:32.

(1) "angels" or, "with a trumpet and a great voice" (e) "sound" 1Thes 4:16 (f) "his elect" Zech 14:5

Now learn a parable. Mt 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" Lk 21:29

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, Lk 21:28 that "your redemption draweth nigh;" and, Lk 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" Jas 5:9

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. Mt 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.

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" Ps 102, 26, Isa 51:6

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, Mt 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. Mk 13:32.

(k) "But of that" Zech 14:7, 1Thes 5:2

Noe. The Greek way of writing Noah. See Gen 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.

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" Gen 6:2

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.

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, Lk 17:28,29 or to be taken away by death. Probably the latter is the meaning.

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 Ex 11:5 Job 31:10, Isa 47:2, Jud 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.

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" Lk 12:39, Rev 3:3, 16:15

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, 1Thes 5:2, 2Pet 3:10, Rev 3:3, 16:15.

Goodman. Mt 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, Lk 10:30.

Broken up. Broken into--either by the doors or windows.

In what watch. In which of the four quarters of the night. Mt 14:25.

Be ye also ready. Lk 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 Lk 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.

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.

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, Jn 13:13,14.

Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ, 1Thes 5:12,13, 1Cor 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, Jn 21:15-17, Acts 20:28, 1Cor 4:1,2.

(n) "meat" Jer 3:15 (o) "due season" Mt 13:52

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" Mt 25:21

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.

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.

Mt 24:45

(q) "in a day" 1Thes 5:3, Rev 3:3

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, Dan 2:5, 3:29 and among the Hebrews, 2Sam 12:31, 1Sam 15:33, 1Kgs 3:25, Heb 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. Mt 6:2. They are spoken of here as the worst of men.

Weeping and gnashing of teeth. Mt 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" Mt 25.30

[To shew him the buildings of the Temple.] "He that never saw the Temple of Herod never saw a fine building. What was it built of? Rabba saith, Of white and green marble. But some say, Of white, green, and spotted marble. He made the laver to sink and to rise" (that is, the walls were built winding in and out, or indented after the manner of waves), "being thus fitted to receive the plaster, which he intended to lay on; but the Rabbins said to him, 'O let it continue, for it is very beautiful to behold: for it is like the waves of the sea': and Bava Ben Buta made it so," &c. See there the story of Bava Ben Buta and Herod consulting about the rebuilding of the temple.

[There shall not be left one stone upon another.] The Talmudic Chronicles bear witness also to this saying, "On the ninth day of the month Ab the city of Jerusalem was ploughed up"; which Maimonides delivereth more at large: "On that ninth day of the month Ab, fatal for vengeance, the wicked Turnus Rufus, of the children of Edom, ploughed up the Temple, and the places about it, that that saying might be fulfilled, 'Sion shall be ploughed as a field.'" This Turnus Rufus, of great fame and infamy among the Jewish writers, without doubt is the same with Terentius Rufus, of whom Josephus speaks, Rufus was left general of the army by Titus; with commission, as it is probable, and as the Jews suppose, to destroy the city and Temple. Concerning which matter, thus again Josephus in the place before quoted, The emperor commanded them to dig up the whole city and the Temple. And a little after, "Thus those that digged it up laid all level, that it should never be inhabited, to be a witness to such as should come thither."

[And what shall be the sign of thy coming, and of the end of the world?] What the apostles intended by these words is more clearly conceived by considering the opinion of that people concerning the times of the Messias. We will pick out this in a few words from Babylonian Sanhedrin.

"The tradition of the school of Elias: The righteous, whom the Holy Blessed God will raise up from the dead, shall not return again to their dust; as it is said, 'Whosoever shall be left in Zion and remain in Jerusalem shall be called holy, every one being written in the book of life.' As the Holy (God) liveth for ever, so they also shall live for ever. But if it be objected, What shall the righteous do in those years in which the Holy God will renew his world, as it is said, 'The Lord only shall be exalted in that day?' the answer is, That God will give them wings like an eagle, and they shall swim (or float) upon the face of the waters." Where the Gloss says thus; "The righteous, whom the Lord shall raise from the dead in the days of the Messiah, when they are restored to life, shall not again return to their dust, neither in the days of the Messiah, nor in the following age: but their flesh shall remain upon them till they return and live to eternity. And in those years, when God shall renew his world (or age), this world shall be wasted for a thousand years; were, then, shall those righteous men be in those years, when they shall not be buried in the earth?" To this you may also lay that very common phrase, the world to come; whereby is signified the days of the Messiah: of which we spoke a little at the thirty-second verse of the twelfth chapter: "If he shall obtain (the favour) to see the world to come, that is, the exaltation of Israel," namely, in the days of Messiah. "The Holy Blessed God saith to Israel, In this world you are afraid of transgressions; but in the world to come, when there shall be no evil affection, you shall be concerned only for the good which is laid up for you; as it is said, 'After this the children of Israel shall return, and seek the Lord their God, and David their king,'" &c.; which clearly relate to the time of the Messiah. Again, "Saith the Holy Blessed God to Israel, 'In this world, because my messengers (sent to spy out the land) were flesh and blood, I decreed that they should not enter into the land: but in the world to come, I suddenly send to you my messenger, and he shall prepare the way before my face.'"

See here the doctrine of the Jews concerning the coming of the Messiah:

1. That at that time there shall be a resurrection of the just: The Messias shall raise up those that sleep in the dust.

2. Then shall follow the desolation of this world: This world shall be wasted a thousand years. Not that they imagined that a chaos, or confusion of all things, should last the thousand years; but that this world should end and a new one be introduced in that thousand years.

3. After which eternity should succeed.

From hence we easily understand the meaning of this question of the disciples:--

1. They know and own the present Messiah; and yet they ask, what shall be the signs of his coming?

2. But they do not ask the signs of his coming (as we believe of it) at the last day, to judge both the quick and the dead: but,

3. When he will come in the evidence and demonstration of the Messiah, raising up the dead, and ending this world, and introducing a new; as they had been taught in their schools concerning his coming.

[Nation shall rise against nation.] Besides the seditions of the Jews, made horridly bloody with their mutual slaughter, and other storms of war in the Roman empire from strangers, the commotions of Otho and Vitellius are particularly memorable, and those of Vitellius and Vespasian, whereby not only the whole empire was shaken, and the fortune of the empire changed with the change of the whole world, (they are the words of Tacitus), but Rome itself being made the scene of battle, and the prey of the soldiers, and the Capitol itself being reduced to ashes. Such throes the empire suffered, now bringing forth Vespasian to the throne, the scourge and vengeance of God upon the Jews.

[Then shall they deliver you up to be afflicted.] To this relate those words of 1 Peter 4:17, "The time is come that judgment must begin at the house of God"; that is, the time foretold by our Saviour is now at hand, in which we are to be delivered up to persecution, &c. These words denote that persecution which the Jews, now near their ruin, stirred up almost everywhere against the professors of the gospel. They had indeed oppressed them hitherto on all sides, as far as they could, with slanders, rapines, whippings, stripes, &c. which these and such like places testify; 1 Thessalonians 2:14,15; Hebrews 10:33, &c. But there was something that put a rub in their way, that, as yet, they could not proceed to the utmost cruelty; "And now ye know what withholdeth"; which, I suppose, is to be understood of Claudius enraged at and curbing in the Jews. Who being taken out of the way, and Nero, after his first five years, suffering all things to be turned topsy turvy, the Jews now breathing their last (and Satan therefore breathing his last effects in them, because their time was short), they broke out into slaughter beyond measure, and into a most bloody persecution: which I wonder is not set in the front of the ten persecutions by ecclesiastical writers. This is called by Peter (who himself also at last suffered in it) a fiery trial; by Christ, dictating the epistles to the seven churches, tribulation for ten days; and the hour of temptation, which shall come upon all the world of Christians. And this is "the revelation of that wicked one" St. Paul speaks of, now in lively, that is, in bloody colours, openly declaring himself Antichrist, the enemy of Christ. In that persecution James suffered at Jerusalem, Peter in Babylon, and Antipas at Pergamus, and others, as it is probable, in not a few other places. Hence, Revelation 6:11,12 (where the state of the Jewish nation is delivered under the type of six seals), they are slain, who were to be slain for the testimony of the gospel under the fifth seal; and immediately under the sixth followed the ruin of the nation.

[The love of many shall wax cold.] These words relate to that horrid apostasy which prevailed everywhere in the Jewish churches that had received the gospel. See 2 Thessalonians 2:3, &c.; Galatians 3:1; 1 Timothy 1:15, &c.

[And this gospel of the kingdom shall be preached in all the world.] Jerusalem was not to be destroyed before the gospel was spread over all the world: God so ordering and designing it that the world, being first a catechumen in the doctrine of Christ, might have at length an eminent and undeniable testimony of Christ presented to it; when all men, as many as ever heard the history of Christ, should understand that dreadful wrath and severe vengeance which was poured out upon that city and nation by which he was crucified.

[The abomination of desolation.] These words relate to that passage of Daniel (chapter 9:27) which I would render thus; "In the middle of that week," namely, the last of the seventy, "he shall cause the sacrifice and oblation to cease, even until the wing or army of abomination shall make desolate," &c.; or, even by the wing of abominations making desolate....

[Let him that readeth understand.] This is not spoken so much for the obscurity as for the certainty of the prophecy: as if he should say, "He that reads those words in Daniel, let him mind well that when the army of the prince which is to come, that army of abominations, shall compass round Jerusalem with a siege, then most certain destruction hangs over it; for, saith Daniel, 'the people of the prince that shall come shall destroy the city, and the sanctuary,' &c., verse 26. 'And the army of abominations shall make desolate even until the consummation, and that which is determined shall be poured out upon the desolate.' Flatter not yourselves, therefore, with vain hopes, either of future victory, or of the retreating of that army, but provide for yourselves; and he that is in Judea, let him fly to the hills and places of most difficult access, not into the city." See how Luke clearly speaks out this sense in the twentieth verse of the one-and-twentieth chapter.

[That your flight be not in the winter.] R. Tanchum observes a favour of God in the destruction of the first Temple, that it happened in the summer, not in winter. For thus he: "God vouch-safed a great favour to Israel; for they ought to have gone out of the land on the tenth day of the month Tebeth, as he saith, 'Son of man, mark this day; for on this very day,' &c. What then did the Lord, holy and blessed? 'If they shall now go out in the winter,' saith he, 'they will all die': therefore he prolonged the time to them, and carried them away in summer."

[Those days shall be shortened.] God lengthened the time for the sake of the elect, before the destruction of the city; and in the destruction, for their sakes he shortened it. Compare with these words before us 2 Peter 3:9, "The Lord is not slack concerning his promise," &c. It was certainly very hard with the elect that were inhabitants of the city, who underwent all kinds of misery with the besieged, where the plague and sword raged so violently that there were not living enough to bury the dead; and the famine was so great, that a mother ate her son (perhaps the wife of Doeg Ben Joseph, of whom see such a story in Babyl. Joma). And it was also hard enough with those elect who fled to the mountains, being driven out of house, living in the open air, and wanting necessaries for food: their merciful God and Father, therefore, took care of them, shortening the time of their misery, and cutting off the reprobates with a speedier destruction; lest, if their stroke had been longer continued, the elect should too far have partaken of their misery.

The Rabbins dream that God shortened the day on which wicked king Ahab died, and that ten hours; lest he should have been honoured with mourning.

[Shall shew great signs and wonders.] It is a disputable case, whether the Jewish nation were more mad with superstition in matters of religion, or with superstition in curious arts.

I. There was not a people upon earth that studied or attributed more to dreams than they. Hence

1. They often imposed fastings upon themselves to this end, that they might obtain happy dreams; or to get the interpretation of a dream; or to divert the ill omen of a dream: which we have observed at the fourteenth verse of the ninth chapter.

2. Hence their nice rules for handling of dreams; such as these, and the like: Let one observe a good dream two-and-twenty years, after the example of Joseph: "If you go to bed merry, you shall have good dreams," &c.

3. Hence many took upon them the public profession of interpreting dreams; and this was reckoned among the nobler arts. A certain old man (Babyl. Beracoth) relates this story; "There were four-and-twenty interpreters of dreams in Jerusalem: and I, having dreamed a dream, went to them all: every one gave a different interpretation, and yet they all came to pass," &c. You have R. Joses Ben Chelpatha, R. Ismael Ben R. Joses, R. Lazar, and R. Akiba interpreting divers dreams, and many coming to them for interpretation of their dreams. Nay, you see there the disciples of R. Lazar in his absence practising this art. See there also many stories about this business, which it would be too much here to transcribe.

II. There were hardly any people in the whole world that more used, or were more fond of, amulets, charms, mutterings, exorcisms, and all kinds of enchantments. We might here produce innumerable examples; a handful shall serve us out of the harvest: "Let not any one go abroad with his amulet on the sabbath day, unless that amulet be prescribed by an approved physician" (or, "unless it be an approved amulet"; see the Gemara). Now these amulets were either little roots hung about the necks of sick persons, or, what was more common, bits of paper with words written on them whereby they supposed that diseases were either driven away or cured: which they wore all the week, but were forbid to wear on the sabbath, unless with a caution: "They do not say a charm over a wound on the sabbath, that also which is said over a mandrake is forbid" on the sabbath. "If any one say, Come and say this versicle over my son, or lay the book" of the law "upon him, to make him sleep; it is forbid": that is, on the sabbath, but on other days is usual.

"They used to say the psalm of meetings (that is, against unlucky meetings) at Jerusalem. R. Judah saith, Sometimes after such a meeting, and sometimes when no such meeting had happened. But what is the Psalm of Meetings? The third psalm, 'Lord, how are my foes increased!' even all the psalm: and the ninety-first psalm, 'He that dwelleth in the secret place of the Most High,' to the ninth verse." There is a discourse of many things, which they used to carry about with them, as remedies against certain ailments; and of mutterings over wounds: and there you may see, that while they avoid the enchantments of the Amorites, they have and allow their own. You have, Bab. Joma, fol, 84.1, the form of an enchantment against a mad dog. And, Avodah Zarah, fol. 12.2, the form of enchantment against the devil of blindness. You have, Hieros. Schab. fol 13.4, and Avod. Zarah, fol. 40.4, mutterings and enchantments, even in the name of Jesus. See also the Babyl. Sanhedr. fol. 101.1, concerning these kind of mutterings.

III. So skilful were they in conjurings, enchantments, and sorceries, that they wrought great signs, many villanies, and more wonders. We pass by those things which the sacred story relates of Simon Magus, Elymas, the sons of Sceva, &c., and Josephus, of others; we will only produce examples out of the Talmud, a few out of many.

You will wonder, in the entrance, at these two things, in order to the speaking of their magical exploits; and thence you will conjecture at the very common practice of these evil arts among that people: 1. That "the senior who is chosen into the council ought to be skilled in the arts of astrologers, jugglers, diviners, sorcerers, &c., that he may be able to judge of those who are guilty of the same." 2. The Masters tell us, that a certain chamber was built by a magician in the temple itself: "The chamber of Happarva was built by a certain magician, whose name was Parvah, by art-magic." "Four-and-twenty of the school Rabbi, intercalating the year at Lydda, were killed by an evil eye": that is, with sorceries. R. Joshua outdoes a magician in magic, and drowns him in the sea. In Babyl. Taanith, several miracles are related that the Rabbins had wrought. Elsewhere, there is a story told of eighty women-sorceresses at Ascalon, who were hanged in one day by Simeon Ben Shetah: "and the women of Israel (saith the gloss) had generally fallen to the practice of sorceries": as we have mentioned before. It is related of abundance of Rabbis, that they were skilful in working miracles: thus Abba Chelchia, and Chanin, and R. Chanina Ben Dusa; of which R. Chanina Ben Dusa there is almost an infinite number of stories concerning the miracles he wrought, which savour enough and too much of magic.

And, that we may not be tedious in producing examples, what can we say of the fasting Rabbis causing it to rain in effect when they pleased? of which there are abundance of stories in Taanith. What can we say of the Bath Kol very frequently applauding the Rabbins out of heaven? of which we have spoken before. What can we say of the death or plagues foretold by the Rabbins to befall this or that man? which came to pass just according as they were foretold. I rather suspect some magic art in most of these, than fiction in all.

IV. False Christs broke out, and appeared in public with their witchcrafts, so much the frequenter and more impudent, as the city and people drew nearer to its ruin; because the people believed the Messias should be manifested before the destruction of the city; and each of them pretended to be the Messias by these signs. From the words of Isaiah, "Before her pain came, she was delivered of a man child," the doctors concluded, "that the Messias should be manifested before the destruction of the city." Thus the Chaldee paraphrast upon the place; "She shall be saved before her utmost extremity, and her king shall be revealed before her pains of childbirth." Mark that also; "The Son of David will not come, till the wicked empire [of the Romans] shall have spread itself over all the world nine months; as it is said, 'Therefore will he give them up, until the time that she which travaileth hath brought forth.'"

[For as the lightning, &c.] To discover clearly the sense of this and the following clauses, those two things must be observed which we have formerly given notice of:--

1. That the destruction of Jerusalem is very frequently expressed in Scripture as if it were the destruction of the whole world, Deuteronomy 32:22; "A fire is kindled in mine anger, and shall burn unto the lowest hell" (the discourse there is about the wrath of God consuming that people; see verses 20,21), "and shall consume the earth with her increase, and set on fire the foundations of the mountains." Jeremiah 4:23; "I beheld the earth, and lo, it was without form and void; and the heavens, and they had no light," &c. The discourse there also is concerning the destruction of that nation, Isaiah 65:17; "Behold, I create new heavens and a new earth: and the former shall not be remembered," &c. And more passages of this sort among the prophets. According to this sense, Christ speaks in this place; and Peter speaks in his Second Epistle, third chapter; and John, in the sixth of the Revelation; and Paul, 2 Corinthians 5:17, &c.

2. That Christ's taking vengeance of that exceeding wicked nation is called Christ's "coming in glory," and his "coming in the clouds," Daniel 7. It is also called, "the day of the Lord." See Psalm 1:4; Malachi 3:1,2, &c.; Joel 2:31; Matthew 16:28; Revelation 1:7, &c. See what we have said on chapter 12:20; 19:28.

The meaning, therefore, of the words before us is this: "While they shall falsely say, that Christ is to be seen here or there: 'Behold, he is in the desert,' one shall say; another, 'Behold, he is in the secret chambers': he himself shall come, like lightning, with sudden and altogether unexpected vengeance: they shall meet him whom they could not find; they shall find him whom they sought, but quite another than what they looked for."

[For wheresoever the carcase is, &c.] I wonder any can understand these words of pious men flying to Christ, when the discourse here is of quite a different thing: they are thus connected to the foregoing: Christ shall be revealed with a sudden vengeance; for when God shall cast off the city and people, grown ripe for destruction, like a carcase thrown out, the Roman soldiers, like eagles, shall straight fly to it with their eagles (ensigns) to tear and devour it. And to this also agrees the answer of Christ, Luke 17:37; when, after the same words that are spoke here in this chapter, it was inquired, "Where, Lord?" he answered, "Wheresoever the body is," &c.; silently hinting thus much, that Jerusalem, and that wicked nation which he described through the whole chapter, would be the carcase, to which the greedy and devouring eagles would fly to prey upon it.

[The sun shall be darkened, &c.] That is, the Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be darkened, and brought to nothing. The sun is the religion of the church; the moon is the government of the state; and the stars are the judges and doctors of both. Compare Isaiah 13:10, and Ezekiel 32:7,8, &c.

[And then shall appear the sign of the Son of man.] Then shall the Son of man give a proof of himself, whom they would not before acknowledge: as proof, indeed, not in any visible figure, but in vengeance and judgment so visible, that all the tribes of the earth shall be forced to acknowledge him the avenger. The Jews would not know him: now they shall now him, whether they will or no, Isaiah 26:11. Many times they asked of him a sign: now a sign shall appear, that he is the true Messias, whom they despised, derided, and crucified, namely, his signal vengeance and fury, such as never any nation felt from the first foundations of the world.

[And he shall send his angels, &c.] When Jerusalem shall be reduced to ashes, and that wicked nation cut off and rejected, then shall the Son of man send his ministers with the trumpet of the gospel, and they shall gather together his elect of the several nations from the four corners of heaven: so that God shall not want a church...

[This generation shall not pass, &c.] Hence it appears plain enough, that the foregoing verses are not to be understood of the last judgment, but, as we said, of the destruction of Jerusalem. There were some among the disciples (particularly John), who lived to see these things come to pass. With Matthew 16:28, compare John 21:22. And there were some Rabbins alive at the time when Christ spoke these things, that lived till the city was destroyed, viz. Rabban Simeon, who perished with the city, R. Jochanan Ben Zaccai, who outlived it, R. Zadoch, R. Ismael, and others.

[No man knoweth, no, not the angels.] This is taken from Deuteronomy 32:34: "Is not this laid up in store with me, and sealed up among my treasures?"

[But as the days of Noe were, &c.] Thus Peter placeth as parallels, the ruin of the old world, and the ruin of Jerusalem, 1 Peter 3:19-21; and by such a comparison his words will be best understood. For, see how he skips from the mention of the death of Christ to the times before the flood, in the eighteenth and nineteenth verses, passing over all the time between. Did not the Spirit of Christ preach all along in the times under the law? Why then doth he take an example only from the times before the flood? that he might fit the matter to his case, and shew that the present state of the Jews was like theirs in the times of Noah, and that their ruin should be like also. So, also, in his Second Epistle, chapter 3:6,7.

The age or generation of the flood hath no portion in the world to come: thus Peter saith, that "they were shut up in prison": and here our Saviour intimates that "they were buried in security," and so were surprised by the flood.

Our blessed Saviour had often acquainted his disciples with his approaching death at Jerusalem. The Son of man must go up to Jerusalem to be crucified. Now in this chapter he acquaints them with the destruction that should come upon Jerusalem in general, and upon the temple in particular, for their putting him, the Son of God, to death. The disciples, looking upon the temple with wonder and admiration, were apt to think that the temple, in regard of its invincible strength, could not be destroyed; or, at the least, in regard of its incredible magnificence, it was great pity it should be destroyed; and accordingly they say to Christ, See what goodly buildings are here. As if they had said, Master, what great pity it is, that such a magnificent structure should become a ruinous heap!

But hence we learn, 1. That sin brings cities and kingdoms, as well as particular and private persons to their end. There are no places so strong, but an Almighty God is able to destroy them, and sin is sufficient to lay them waste.

Observe, 2. That the threatenings of God are to be feared, and shall be fulfilled, whatever appearing improbabilities there may be to the contrary. God had threatened Jerusalem with destruction for her sin, and now it is not all her strength that can oppose his power.

Learn, 3. That notwithstanding magnificence and worldly glory doth mightily dazzle our eye, yet how little doth it affect Christ's heart. Even the temple itself, that most magnificent structure. Christ values no more than an heap of rubbish, when the impiety of the worshippers had devoted it to destruction.

Not one stone, says Christ, shall be left upon another unthrown down. This threatening was fulfilled forty years after Christ's death, when Titus the Roman emperor destroyed the city and burnt the temple, and Turnus Rufus, the general of his army, ploughed up the very foundation upon which the temple stood. Thus was the threatening of God fulfilled, Zion shall be ploughed as a field, and Jerusalem shall become heaps. Jer 26:18.

The truth and veracity, the faithfulness and fidelity of God, is as much concerned in the execution of his threatenings, as in the performance of his promises.

A double question is here propounded by the disciples to our Saviour.

First, As to the time of the temple's destruction.

Secondly, as to the signs of that destruction.

As to the former, the time when the temple should be destroyed. See the curiosity of human nature, both in desiring to know what should be hereafter, and also when that hereafter should be.

Thence learn, That there is found with all of us an itching curiosity and desire, rather to inquire and pry into the hidden counsels of God's secret will, than to obey the manifest declarations of God's revealed will: Tell us when these things shall be.

As to their second question, What shall be the sign of his coming; our Saviour acquaints them with this among many others, That there should arise false Christs, false prophets, and seducers, a multitude of impostors, that would draw many after them; therefore he bids them take heed and beware.

Where observe, That Christ doth not gratify his disciples' curiosity, but acquaints them with their present duty, to watch against deceivers and seducers, who should have the impudence to affirm themselves to be Christ. Some, Christ personal, or the Messiah; others Christ doctrinal, affirming their erroneous opinions to be Christ's mind and doctrine.

From the whole, note, 1. That there will be many seducers, many erroneous persons, and false opinions, before the end of the world; for Jerusalem's destruction was a type and emblem of the world's destruction.

2. That such seducers will come in Christ's name, and their errors and false opinions shall be given out to be the mind of Christ.

3. That many will be seduced and carried away with their fair pretences and plausible deceits.

4. That Christ's own disciples had need to take heed, lest they themselves, being led away by the error of the wicked, do fall from their own steadfastness. Take heed that no man deceive you; for many will come in my name, saying, I am Christ, and shall deceive many.

The next sign which our Saviour gives his disciples of Jerusalem's destruction, is the many broils and commotions, civil discords and dissensions, that should be found amongst the Jews: famines, pestilences, and earthquakes, fearful sights and signs in the air.

And Josephus declares, that there appeared in the air chariots and horses, men skirmishing in the clouds, and encompassing the city; and that a blazing star, in fashion of a sword, hung over the city for a year together.

Learn, 1. That war, pestilence, and famine, are judgments and calamities inflicted by God upon a sinful people for their contempt of Christ and gospel-grace. Ye shall hear of wars, famine, and pestilence.

2. That although these be mighty and terrible judgments, yet are they the forerunners of worse judgments. All these are the beginning of sorrows.

Our Saviour here goes on in giving farther signs of the destruction of Jerusalem.

1. He declares the sharp persecutions which should fall upon the apostles themselves; They shall kill you.

Thence learn, That the keenest and sharpest edge of persecution is usually turned against the ambassadors of Christ, and falls heaviest on the ministers of God. You shall be hated and killed.

The next sign is the apostasy of professors upon the account of those persecutions: Then shall many be offended, and shall betray one another, and hate one another.

Learn hence, that times of persecution for Christianity are constantly times of apostasy from the Christian profession.

2. That apostates are usually the bitterest persecutors: Omnis apostata est osor sui ordinis. They shall betray one another, and hate one another.

A third sign is the abounding of false teachers: Many false prophets shall arise, and shall deceive many.

Where note, That the fair pretences and subtle practices of heretical teachers have drawn off many from the truth, whom open persecution could not drive from it.

A fourth sign is the decay and abatement of zeal for God, and love one to another: The love of many shall wax cold, that is, both towards God and towards man. When iniquity abounds, trouble waxes hot; false love waxes cold, and true love waxes warmer than it was before; the cold blasts of persecution blow up the love of a few, but blow out the love of many more.

These are the signs laid down by our Saviour foretelling the destruction of Jerusalem: and forasmuch as Jerusalem's destruction was not only a forerunner, but a figure of Christ's coming to judgment, these are also the signs foretelling the approach of that dreadful day. Verse 13. He that endureth to the end, the same shall be saved.

Our Saviour closes his discourse with an exhortation to constancy and perseverance: teaching us, That there is no such way to overcome temptation and persecution, as by keeping our integrity, and persevering in our fidelity to Christ.

2. That constancy and perseverance in our integrity and fidelity towards Christ, is sometimes attended with temporal salvation and deliverance in this life, but shall certainly be rewarded with eternal salvation in the next: He that endureth unto the end, the same shall be saved.

Here our blessed Saviour comforts his disciples with a threefold consideration.

1. That his gospel, how hated and persecuted soever, should be plainly and persuasively preached: The gospel of the kingdom shall be preached. Therefore called the gospel of the kingdom, because it discovers the way to the kingdom of heaven.

Observe, 2. The extent of the gospel's publication, It shall be preached unto all nations, that is, to the Gentile world; not only among the Jews, but among the chief and principal nations of the Gentiles.

Observe, 3. The design and end of the gospel's publication, and that is, for a witness or testimony; namely, for a witness of God's grace and mercy offered to sinners, and of their obstinacy who reject it.

Learn thence, That the preaching of the gospel, wherever it comes, proves a testimony to them to whom it comes. To the humble and teachable, it is a testimony for, to the scorners and despisers, it is a testimony against; or in the words of the apostle, To some it is the savour of death unto death; to others, the savour of life unto life. 2Cor 2:16

The sense is, "When ye shall see the armies of the Romans, who are an abomination unto you, and an occasion of great desolation where they go; when you shall see that abominable, dissolute army begirting the holy city of Jerusalem, then call to mind the prophecy of Daniel, which primarily belonged to Antiochus, but secondarily to Titus, and shall now be fully completed: for the seige shall not be raised till both city and temple be razed to the ground."

Learn thence, that God has instruments ready at his call to lay waste the strongest cities, and to ruin the most flourishing kingdoms which do oppose the tenders of his grace, and can make those whom men most abhor, to be the occasions of their destruction.

The meaning is, "As soon as you shall see the Roman army appear before the city of Jerusalem, let every one that values his own safety, fly as far and as fast as he can, even as Lot fled out of Sodom; and let such as fly be glad if by flight they can save their lives, though they lose their goods, thir clothes, and all things beside."

From hence learn, 1. That when Almighty God is pouring forth his fury upon a sinful people, it is lawful, yea a necessary duty, by flight to endeavour the hiding and sheltering themselves from the approaching calamity and desolation: When ye shall see Jerusalem encompassed with armies, then flee to the mountains.

2. That in the case of flight before a bloody enemy and army, if we lose all that we have, and our lives be given us, we fare well, and the Lord deals very mercifully with us.

Here our Saviour declares the doleful distress of those that could not flee from the siege of Jerusalem; as women big with child, and such as give suck, who by that means are like to lose their lives.

And he farther adds, that it should increase the calamity, if their flight should happen to be in the winter, when none can fly either fast or far; or if they should be forced to flee on the sabbath-day when the Jews scrupled travelling farther than a sabbath-day's journey, which was about two miles.

From thence learn, That it is a great addition to the trouble and disquiet of a good man's spirit, when the day of his spiritual rest is interrupted, and instead of enjoying communion with God in his house, he is driven from house and home, and flees before the face of an enraged enemy. Pray ye, says our Saviour, that your flight be not on the sabbath-day; that being a day of holy rest.

The doleful miseries and dreadful calamities which were coming upon the Jews in general, and upon Jerusalem in particular, are here foretold by our Saviour, partly from the Roman army without, and partly from the seditions and factions of the zealots within, who committed such outrages and slaughters, that there were no less than an hundred thousand slain, and ninety-seven thousand carried away captive, and made prisoners. They that bought our Saviour for thirty pence, were now themselves sold thirty for a penny. Now did the temple itself become a sacrifice, a whole burnt-offering, and was consumed to ashes.

Yet observe, Christ promises that these calamitous days shall be shortened for the elect's sake. God had a remnant, which he determined should survive this destruction, to be an holy seed; and accordingly the providence of God so ordered, that the city was taken in six months, and the whole country depopulated in eighteen.

Whence observe, How the Lord intermixes some mercy with the extremest misery that doth befall a people for their sin. On this side hell, no sinners can say that they feel the strokes of justice to the utmost, or that they have judgment without mercy.

The Jews had all along cherished in themselves a vain expectation, that the promised Messiah should be a temporal deliverer, that should set them at liberty from the power and slavery of the Romans; and accordingly Christ declares to his disciples here, that immediately before Jerusalem's destruction, several persons, taking the advantage of this expectation, would make themselves heads of parties, and pretend tha they were the true Messiah, who would save and deliver them from their enemies, if they would repair to them, and follow after them.

Hereupon our Lord cautions his disciples against such false Christs and false prophets, and bids them believe them not, though they did never so many great signs and wonders, and promised them never such glorious deliverances.

Learn hence, That the church's great danger is from seducers that come in Christ's name, and pretend to work signs and wonders by his authority.

2. That such is the power of seduction and delusion, that many are carried away with seducers and false teachers.

3. That the elect themselves, if left unto themselves, might be seduced; but divine power guards them against seduction and delusion: They shall deceive, if it were possible, the very elect. Which phrase imports not what the event would be upon the elect, but the vehemency of the endeavours of seducers; namely, that they would do the utmost that they could, to shock the Christian, and cause him to fall upon his steadfastness.

There is a threefold coming of Christ spoken of in the New Testament.

1. His coming in his spiritual kingdom by the preaching of the gospel among the Gentiles.

2. His coming to destroy Jerusalem forty years after his ascension.

3. His final coming to judgment at the great day.

All these comings of the Son of man, for their suddenness and unexpectedness, are compared unto lightning, which in a moment breaketh out of the east, and shineth unto the west.

Learn hence, That the coming and appearance of the Lord Jesus Christ, to the judging of the wicked and impenitent sinners, will be a very certain, sudden, and unexpected appearance.

If the coming of Christ be understood in the former verse of his coming to destroy Jerusalem, then by the carcass in this verse are to be understood the people of Jerusalem, and the body of the Jewish nation; and by eagles are to be understood the Roman armies, who carried an eagle in their standard. These were the instruments which Almighty God made use of, as his rod and scourge, to chastise and punish the people of Jerusalem.

Learn thence, That the appointed messengers of God's wrath, and the instruments of his vengeance, will certainly gather together, certainly find out, and severely punish and plague, an impenitent people devoted to destruction. Where the carcass is (the body of the Jewish nation) there will the eagles (the Roman soldiers) be gathered together.

Our Saviour goes on in figurative expressions to set forth the calamities that should befall the Jewish nation, immediately after the destruction of Jerusalem: The sun shall be darkened: that is, all their glory and excellency shall be eclipsed, all their wealth and prosperity shall be laid waste; the whole government, civil and ecclesiastical, destroyed; and such marks of misery found upon them, as never were seen upon a people.

By the sign of the Son of man, the papists will have understood the sign of the cross. Others understand it of those prodigies which were seen a little before the destruction of Jerusalem, which Josephus mentions; as, namely, a comet in the form of a sword hanging over the city for a year together; a light in the temple and about the altar, seen at midnight for half an hour; a cow, led by the priest to be sacrificed, calved a lamb; a voice heard in the temple, saying Abeamus hinc, "Let us go hence."

Learn hence, God premonishes before he punishes; he warns a people of destruction often, before he destroys them once.

Then shall the tribes mourn; that is, then shall the Jews be convinced that their destruction was the punishment of their sin, in rejecting and crucifying Christ; and accordingly they that pierced him shall behold him, and mourn over him. Thus it was before the destruction of Jerusalem, and thus will it be before the final judgment. They that pierced him shall be brought before him.

Lord, how will the sight of a pierced Christ pierce their souls with horror! they who have not seen a pierced Christ in the sorrows of repentence, shall hereafter see him in the sorrows of despair.

To behold Christ with the eye of sense hereafter, will be very dreadful and terrible to all those that have not beheld him with the eye of faith here.

And he shall send his angels with the sound of trumpet. Those that apply this to the destruction of Jerusalem, by the angels understand the ministers of the gospel, who by the trumpet of the word did bring in believers throughout all Judea, who were saved from that destruction. Those that understand it of the general judgment, take it literally, that Christ at the great day will send forth his holy angels, and gather all his elect to himself with the sound of a trumpet.

Probably, as there was an audible sound of a trumpet at the giving of the law, so there shall be the like sound of a trumpet, when Christ shall summon the world to judgment, for transgressing that law. A joyful sound will this be to the friends of Christ, a doleful, dreadful sound in the ears of his enemies.

Here our blessed Saviour declares two things with reference to his coming.

1. The certainty of the thing itself. 2. The uncertainty of the time.

The certainty of his coming he sets forth by the similitude of the fig-tree, whose beginning to bud declares the summer at hand. Thus when they should see the fore-mentioned signs, they might conclude the destruction of their city and temple to be nigh at hand, and that some then living should see all these predictions certainly fulfilled. What Christ foretells, shall certainly be fulfilled, his word being more firm than the fabric of heaven and earth.

Observe, 2. The uncertainty, as to the precise time, when this judgment should come. No angel in heaven nor creature on earth could determine the time, only the glorious persons in the Godhead; the Father, Son, and Holy Ghost.

Learn, 1. That all things are not revealed to the angels themselves, but such things only as it concerns them to know, and the wisdom of God thinks fit to reveal.

2. That the precise time of the day of judgment is kept by God as a secret ot himself. He will not have us know that hour, to the intent that we may be upon our watch every hour.

In these verses our Saviour declares that Jerusalem's destruction, and the world's final dissolution at the great day, would be much like the destruction of the old world; and that in two respects:

1. In regard of unexpectedness. 2. In regard of security and sensuality.

How sensual and secure was the old world before the flood! They were eating and drinking, marrying and giving in marriage. That is, wholly given up to sensuality and debauchery, and did not know of the flood's coming; that is, did not consider it, till the flood swept them away.

Thus was it in the destruction of Jerusalem, and so will it be in the end of the world.

Learn hence, 1. That as the old world perished by infidelity, sins be prevailing before the destruction of this present world. As it was in the days of Noah, so shall it be when the Son of man cometh.

2. That the true reason why sinners are drowned in sensuality, and given over to security, is this, because they do not believe the certainty, or consider the proximity and nearness, of an approaching judgment.

The old world knew not of the flood's coming. Strange! when Noah had told them of it an hundred and twenty years together.

The meaning is, they did not consider it and prepare for it. To such as are unprepared for, and unapprehensive of death and judgment, those evils are always sudden, although men be never so often warned of them. But to such as are prepared, death is never sudden, let them die never so suddenly.

Here we have the application made by our Saviour, of the foregoing doctrine concerning the certainty and suddenness of a future judgment. Watch therefore, always; not without intermission, but without giving over; that ye may be not only in an habitual but actual readiness for my appearance.

Learn hence, That it is the indispensable duty, and ought to be the indefatigable endeavour of every Christian, to stand upon his watch in a prepared readiness for Christ's appearance, both for his coming to us, and for our going to him.

Watch always, for ye know not the hour when our Lord cometh!

These words may be applied two ways.

1. To all the faithful servants of Christ in general.

Thence learn, That for a person to spend and end his days in the service of Christ, and doing his will, gives good assurance of a blessed condition. Blessed is that servant.

2. To the ministers of the gospel in special may these words be applied.

And here observe, 1. The character and duty of a gospel-minister: He is the steward of Christ's household to give them their meat in due season.

Observe, 2. The qualifications requisite in such stewards, faithfulness and prudence: Who then is that faithful and wise steward?

Observe, 3. The reward insured to such stewards as answer these qualifications: Blessed is that servant.

Learn hence, That the ministers of the gospel are in a special sense the stewards of Christ's household.

2. That faithfulness and prudence are the necessary and indispensable qualifications of Christ's stewards.

3. That wherever these qualifications are found, Christ will graciously and abundantly reward them.

Our faithfulness must respect God, ourselves, and our flock, and includes our integrity of heart, purity of intention, industry of endeavour, impartiality in our administrations.

Prudence appears in the choice of suitable subjects, in the choice of fit language, in exciting our own affections in order to the moving of our people's.

Ministerial prudence will teach us, by the strictness and gravity of our deportment, to maintain our esteem in the consciences of our people. It will assist us to bear reproach, and direct us to give reproof; he that is silent cannot be innocent; reprove we must, or we cannot be faithful; but prudently, or we cannot be successful.

Our Lord in these verses describes an unfaithful and negligent steward, and denounces the dreadful sentence of wrath hanging over him.

He is described, 1. By the character of infidelity; he believeth not Christ's coming to judgment, though he preaches it to others: he saith in his heart, My Lord delayeth his coming.

2. He is described by his hatred, envy, and malignity against his fellow-servants, that were more painful and faithful than himself. He begins to smite, at least with the virulence of his tongue, if not the violence of his hand.

3. By his associating with the wicked, and strengthening their hands by his ill example, He eateth and drinketh with the drunken; that is, as their associate and fellow-companion.

Thus the unfaithful servant is described; next his judgment and sentence are declared.

Observe, 2. The tremendous judgment that shall come upon unfaithful stewards.

1. Christ will surprise them in their sin and security, by coming in an hour when they look not for him.

2. He will execute temporal vengeance upon them: He will cut them asunder, or hew them in pieces, as the Jews did their sacrifices; that is, separate their souls from their bodies by untimely death.

Hence some observe, That God seldom suffers slothful, sensual, wicked, and debauched ministers to live out half their days.

3. Christ will punish them with eternal destruction also: appointing them their portion with hypocrites; that is, with the worst of sinners, they shall have a double damnation. As the hypocrite has a double tongue, a double heart, and is a double sinner, so shall he undergo a double damnation.

Learn hence, That such ministers as neglect the service of God, and the souls of their people; as they are ranked amongst the worst of sinners in this life, so shall they be punished with them in the severest manner in the next.

When Satan destroys the souls of men, he shall answer for it as a murderer only, not as an officer that was entrusted with the care of the soul. But is the steward doth not provide, if the shepherd doth not feed, if the watchman doth not warn, they shall answer not only for the souls that have miscarried, but for an office neglected, for a talent hidden, and for a stewardship unfaithfully administered.

Woe unto us, if at the great day we have distressed souls roaring out their complaints, and howling forth that doleful accusation against us; "Lord! our stewards have defrauded us, our watchmen have betrayed us, our guides have misled us."

These verses begin a chapter full of prophecy: prophecy of which a large portion is unfulfilled; prophecy which ought to be deeply interesting to all true Christians. It is a subject to which, the Holy Ghost says, we “do well to take heed.” ( 2 Peter 1:19 ).

All portions of Scripture like this ought to be approached with deep humility and earnest prayer for the teaching of the Spirit. On no point have good men so entirely disagreed as on the interpretation of prophecy; on no point have the prejudices of one class, the dogmatism of a second and the extravagance of a third done so much to rob the church of truths which God intended to be a blessing. Well says a certain divine, “What does not man see, or fail to see, when it serves to establish his own favorite opinions?”

To understand the drift of the whole chapter we must carefully keep in view the question which gave rise to our Lord’s discourse. On leaving the temple for the last time, the disciples, with the natural feeling of Jews, had called their Master’s attention to the splendid buildings of which it was composed. To their surprise and amazement, he tells them that the whole was about to be destroyed. These words appear to have sunk deeply into the minds of the disciples. They came to him as he was sitting on the Mount of Olives and asked him with evident anxiety, “Tell us, when shall these things be, and what shall be the sign of thycoming and of the end of theworld?” In these words we see the clue to the subject of the prophecy now before us. It embraces three points: one, the destruction of Jerusalem; another, the second personal advent of Christ; and a third, the end of the world. These three points are undoubtedly in some parts of the chapter so entwined together that it is difficult to separate and disentangle them: but all these points appear distinctly in the chapter and without them it cannot be fairly explained.

The first fourteen verses of the prophecy are taken up with general lessons of wide range and application. They seem to apply with equal force to the close of both Jewish and Christian dispensations, the one event being typical of the other. They certainly demand special notice from us, “on whom the ends of the world are come.” ( 1 Corinthians 10:11 ). Let us now see what those lessons are.

The first general lesson before us is a warning against deception: The very first words of the discourse are “Take heed that no man deceive you.”

A more needful warning than this cannot be conceived. Satan knows well the value of prophecy, and has always labored to bring the subject into contempt. How many false Christs and false prophets arose before the destruction of Jerusalem, the works of Josephus abundantly prove. In how many way the eyes of man are continually blinded in the present day, as to things to come, it might easily be shown. Irvingism and Mormonism have been only too successfully used as arguments for rejecting the whole doctrine of the second advent of Christ. Let us watch, and be on our guard.

Let no one deceive us as to the leading facts of unfulfilled prophecy, by telling us they are impossible; or as to the manner in which they will be brought to pass, by telling us it is improbable, and contrary to past experience. Let no one deceive us as to the time when unfulfilled prophecies will be accomplished, either by fixing dates on the one hand or bidding us wait for the conversion of the world on the other. On all these points let the plain meaning of Scripture be our only guide, and not the human interpretations of men. Let us not be ashamed to say that we expect a literal fulfillment of unfulfilled prophecy. Let us frankly allow that there are many things we do not understand, but still hold our ground tenaciously—believe much, wait long—and not doubt that all will one day be made clear. Above all, let us remember that the first coming of messiah to suffer was the most improbable event that could have been conceived, and let us not doubt that as he literally came in person to suffer, so he will literally come again in person to reign .

The second grand lesson before us is a warning against over-sanguine and extravagant expectations as to things which are to happen before the end comes. It is a warning as deeply important as the preceding one. Happy would it have been happy for the church if it had not been so much neglected.

We are not to expect a reign of universal peace, happiness and prosperity before the end comes: if we do, we shall be greatly deceived. Our Lord bids us look for wars, famines pestilence and persecution. It is vain to expect peace until the Prince of peace returns: then, and not till then, swords shall be beaten into plowshares, and nations learn war no more; then, and not till then, “the earth shall bring forth her increase.”(Isa.2:4  Psalm 67:6 ).

We are not to expect a time of universal purity of doctrine and practice in the church of Christ before the end comes: if we do, we shall be greatly mistaken. Our Lord bids us look for the rising of “false prophets”the abounding of iniquity,” and “the waxing cold of the love of many.” The truth will never be received by all professing Christians, and holiness will never be the rule among men, until the great head of the church returns, and Satan is bound: then, and not till then, there will be a glorious church without spot or blemish ( Ephesians 5:27 ).

We are not to expect that all the world will be converted before the end comes: if we do, we shall be greatly mistaken. “The gospel is to be preached in all the world for a witness unto all nations,” but we must not think that we shall see it universally believed. It will take our a people, wherever it is faithfully preached, as witnesses to Christ, but the full gathering of the nations shall never take place until Christ comes: then, and not till then, shall the earth be full of the knowledge of the , as the waters cover the sea. ( Habakkuk 2:14

Let us lay these things to heart and remember them well. They are eminently truths for the present times. Let us learn to be moderate in our expectations from any existing machinery in the church of Christ, and we shall be spared much disappointment: let us make haste to spread the Gospel in the world, for the time is short, not long. “TheNight cometh, when no man can work.” Troublous times are ahead. Heresies and persecutions may soon weaken and distract the churches; a fierce war of principles may soon convulse the nations. Doors now open to do good may soon be shut forever. Our eyes may yet see the sun of Christianity go down like the sun of Judaism, in clouds and storm. Above all, let us long for our Lord’s return. May we all have a heart to pray daily, “Come, Lord Jesus” ( Revelation 22:20 ).

One main subject of this part of our Lord’s prophecy is the taking of Jerusalem by the Romans. That great event took place about forty years after the words we have now read were spoken. A full account of it is to be found in the writings of the historian Josephus.

Those writings are the best comment on our Lord’s words; they are a striking proof of the accuracy of every title of his predictions. The horrors and miseries which the Jews endured throughout the siege of their city exceed anything on record: it was truly a time of tribulation, so as was not since the beginning of the world

It surprises some to find so much importance attached to the taking of Jerusalem: they would rather regard the whole chapter as unfulfilled. Such persons forget that Jerusalem and the temple were the heart of the old Jewish dispensation. When they were destroyed, the old Mosaic system came to an end. The daily sacrifice, the yearly feasts, the altar, the holy of holies and the priesthood were all essential parts of revealed religion, till Christ came—but no longer. When he died upon the cross, their work was done: they were dead, and it only remained that they should be buried. But it was not fitting that this thing should be done quietly. The ending of a dispensation given with so much solemnity at Mount Sinai might well be expected to be marked with particular solemnity; the destruction of the holy temple, where so many old saints had seen “shadows of good things to come,” might well be expected to form a subject of prophecy: and so it was. The Lord Jesus specially predicts the desolation of “the holy place.” The great High Priest describes the end of the dispensation which had been a schoolmaster to bring men to himself.

But we must not suppose that this part of our Lord’s prophecy is exhausted by the first taking of Jerusalem. It is more than probable that our Lord’s words have a further and deeper application still. It is more than probable that they apply to a second siege of Jerusalem, which is yet to take place when Israel has returned to their own land; and to a second tribulation on the inhabitants therefof, which will only be stopped by the advent of our Lord Jesus Christ. Such a view of this passage may sound startling to some. But those who doubt its correctness would do well to study the last chapter of the prophet Zechariah, and the last chapter of Daniel. These two chapters contain solemn things: they throw great light on these verses we are now reading and their connection with the verses which immediately follow.

It now remains for us to consider the lessons which this passage contains for our own personal edification. These lessons are plain and unmistakable: in them at least there is no darkness at all.

For one thing we see that flight from danger may sometimes be the positive duty of a Christian. Our Lord himself commanded his people under certain circumstances to “flee.”

The servant of Christ undoubtedly is not to be a coward. He is to confess his Master before men; he is to be willing to die, if needful , for the truth. But the servant of Christ is not required to run into danger unless it comes in the line of duty. He is not to be ashamed to use reasonable means to provide for his personal safety, when no good is to be done by dying at his post. There is deep wisdom in this lesson. The true martyrs are not always those who court death and are in a hurry to be beheaded or burned. There are times when it shows more grace to be quiet, wait, pray and watch for opportunities, than to defy our adversaries and rush into the battle. May we have wisdom to know how to act in time of persecution! It is possible to be rash as well as to be a coward; and to stop our own usefulness by being over hot as well as being over cold.

We see for another thing that in delivering this prophecy our Lord makes special mention of the Sabbath. “Pray ye,” he says, “that your flight be not ˆ on the Sabbath day.”

This is a fact that deserves special notice. We live in times when the obligation of the Sabbath upon Christians is frequently denied by good men. They tell us that it is no more binding on us than the ceremonial law. It is difficult to see how such a view can be reconciled with our Lord’s words on this solemn occasion. He seems intentionally to mention the Sabbath when he is foretelling the final destruction of the temple and the Mosaic ceremonies, as if to mark the day with honor. He seems to hint that although his people would be absolved from the yoke of sacrifices and ordinances, there would yet remain a keeping of a Sabbath for them ( Hebrews 4:9 ). The friends of a holy Sunday ought carefully to remember this text. It is one which will bear much weight.

We see for another thing that God’s elect are always special objects of God’s care. Twice in this passage our Lord mentions them. “For the elect’s sake the days of tribulation are to be shortened.” It will not be possible to deceive the “elect.”

Those whom God has chosen to salvation by Christ are those whom God specially loves in this world: they are the jewels among mankind. He cares more for them than for kings on their thrones, if kings are not converted; he hears their prayers; he orders all the events of nations and issues of wars for their good and their sanctification; he keeps them by his Spirit; he allows neither men nor devil to pluck them out of his hand. Whatever tribulation comes on the world, God’s elect are safe. May we never rest till we know that we are of this blessed number! There breathes not the man or woman who can prove that he is not one. The promises of the Gospel are open to all. May we give diligence to make our calling and election sure! God’s elect are a people who cry unto him night and day. When Paul saw the faith, hope and love of the Thessalonians, then he knew their election of God(1 Thessalonians 1:4 ; see also  Luke 18:7 ).

Finally we see from these verses that whenever the second advent of Christ takes place it will be a very sudden event. It will be “ As the lightning coming out of the east” and shining even to the west.

This is a practical truth that we should ever keep before our minds. That our Lord Jesus will come again in person to this world we know from Scripture. That he will come in a time of great tribulation; we also know; but the precise period, year, month, day and hour are all hidden things. We only know that it will be a very sudden event. Our plain duty then is to live always prepared for his return. Let us walk by faith and not by sight; let us believe on Christ, serve Christ, follow Christ, and love Christ. So living whenever Christ may return we shall be ready to meet him.

In this part of our Lord’s prophecy he describes his own second coming to judge the world. This, at all events, seems the natural meaning of the passage: to take any lower view appears to be a violent straining of Scripture language. If the solemn words here used mean nothing more than the coming of the Roman armies to Jerusalem, we may explain away anything in the Bible. The event here described is one of far greater moment than the march of an earthly army; it is nothing less than the closing act of the present dispensation—the second personal advent of Jesus Christ.

These verses teach us in the first place that when the Lord Jesus returns to this world he shall come with peculiar glory and majesty. He shall come “in the clouds of heaven, with power and great glory.” Before his presence the very sun, moon and stars shall be darkened, and “the powers of heaven shall be shaken.”

The second personal coming of Christ shall be as different as possible from the first. He came the first time as “a man of sorrows, and aquainted with grief.” He was born in the manger of Bethlehem, in lowliness and humiliation; he took on him the form of a servant, and was despised and rejected of men; he was betrayed into the hands of wicked men, condemned by an unjust judgment, mocked, scourged, crowned with thorns and at last crucified between two thieves. He shall come the second time as the King of all the earth, with royal majesty: the princes and great men of this world shall themselves stand before his throne to receive an eternal sentence: before him every mouth shall be stopped, and every knee bow, and every tongue shall confess that Jesus Christ is Lord. May we all remember this! Whatever ungodly men may do now, there will be no scoffing, no jesting at Christ, no infidelity at the last day. The servants of Jesus may well wait patiently: their Master shall one day be acknowledged King of kings by all the world.

These verses teach us in the second place that when Christ returns to this world he will first take care of his believing people. He shall “send his angels ˆ and gather together his elect.”

When Christ returns in glory and the judgment begins, true Christians shall be perfectly safe. Not a hair of their heads shall fall to the ground: not one bone of Christ’s mystical body shall be broken. There was an ark for Noah in the day of the flood; there was a Zoar for Lot, when Sodom was destroyed; there shall be a hiding place for all believers in Jesus, when the wrath of God at last bursts on this wicked world. Those mighty angels who rejoiced in heaven when each sinner repented, shall gladly catch up the people of Christ to meet their Lord in the air. The day of Christ’s second advent no doubt will be an awful day, but believers may look forward to it without fear.

When Christ returns in glory, true Christians shall at length be gathered together. The saints of every age and every tongue shall be assembled out of every land: all shall be there from righteous Abel down to the last soul that is converted to God, from the oldest patriarch down to a little infant that just breathed and died. Let us think what a happy gathering that will be, when all the family of God are at length together. If it has been pleasant to meet one or two saints occasionally on earth, how much more pleasant will it be to meet a “multitude that no one can number”! Surely we may be content to carry the cross, and to put up with partings for a few years. We travel on towards a day when we shall meet to part no more.

These verses teach us in the third place that until Christ returns to this earth the Jews will always remain a separate people. Our Lord tells us, “This generation shall not pass away till all these things be fulfilled.”

The continued existence of the Jews as a distinct nation is undeniably a great miracle: it is one of those evidences of the truth of the Bible which the infidel can never overthrow. Without a land, without a king, without a government, scattered and dispersed over the world for 1800 years, the Jews are never absorbed among the people of the countries where they live, like Frenchmen, Englishmen and Germans, but “dwell alone” ( Numbers 23:9 ). Nothing can account for this but the finger of God. The Jewish nation stands before the world a crushing answer to infidelity, and a living book of evidence that the Bible is true. But we ought not to regard the Jews only as witnesses of the truth of Scripture; we should see in them a continual pledge that the Lord Jesus is coming again one day. Like the sacrament of the Lord’s Supper, they witness to the reality of the second advent as well as of the first. Let us remember this. Let us see in every wandering Jew a proof that the Bible is true, and that Christ will one day return.

Finally these verses teach us that our Lord’s predictions will certainly be fulfilled: He says, “Heaven and earth shall pass away, but my words shall never pass away.”

Our Lord knew well the natural unbelief of human nature. He knew that “ scoffers would arise in the last days saying, ‘Where is this promise of his coming?’ (2 Peter 3:4 ). He knew that when he came, faith would be rare on the earth. He foresaw how many would contemptuously reject the solemn predictions he had just been delivering, as improbable, unlikely and absurd. He warns us against such skeptical thoughts, with a caution of particular solemnity: he tells us that, whatever man may say or think, his words shall be fulfilled in their season, and shall not “pass away” unaccomplished. May we all lay to heart his warning! We live in an unbelieving age. Few believed the report of our Lord’s first coming, and few believe the report of his second.(Isa.53:1) Let us beware of this infection, and believe to the saving of our souls. We are not reading “cunningly devised fables” but deep and momentous truths: may God give us a heart to believe them!

There are verses in this passage which are often much misapplied. “The coming of the Son of Man” is frequently spoken of as being the same thing as death; the texts which describe the uncertainty of his coming are used in epitaphs, and thought suitable to the tomb. But there is no solid ground for such an application of this passage. Death is one thing, and the coming of the Son of Man is quite another. The subject of these verses is not death, but the second advent of Jesus Christ. Let us remember this. It is a serious thing to wrest Scripture and use it in any but its true meaning.

The first thing that demands our attention in these verses is the awful account that they give of the state of the world when the Lord Jesus comes again.

The world will not be converted when Christ returns: it will be found in the same condition that it was in the day of the flood. When the flood came, men were found “eating and drinking, marrying and giving in marriage” absorbed in their worldly pursuits and utterly regardless of Noah’s repeated warnings. They saw no likelihood of a flood; they would not believe there was any danger. But at last the flood came suddenly and took them all away. All that were not with Noah in the ark were drowned: they were all swept away to their last account, unpardoned, unconverted and unprepared to meet God. And our Lord says, “ So shall also the coming of the Son of Man be.”

Let us mark this text, and store it up in our minds. There are many strange opinions current on this subject, even among good men. Let us not flatter ourselves that the heathen will all be converted and the earth filled with the knowledge of God before the Lord comes; let us not dream that the end of all things cannot be at hand because there is yet much wickedness both in the church and in the world. Such views receive a flat contradiction in the passage now before us: the days of Noah are the true type of the days when Christ shall return. Millions of professing Christians will be found thoughtless, unbelieving, godless, Christless, worldly and unfit to meet their Judge. Let us take care heed that we are not found amongst them.

The second thing that demands our attention is the awful separation that will take place when the Lord Jesus comes again. We read twice over that “one will be taken and the other left.”

The godly and the ungodly at present are mingled together; in the congregation and in the place of worship, in the city and in the field, the children of God and the children of the world are all side by side; but it shall not be so always. In the day of our Lord’s return, there shall at length be a complete division. In a moment, in the twinkling of an eye, at the last trumpet, each party will be separated from the other forevermore. Wives shall be separated from husbands, parents from children, brothers from sisters, masters from servants, preachers from hearers. There shall be no time for repentance or a change of mind when the Lord appears: all shall be taken as they are, and reap according as they have sown. Believers will be caught up to glory, honor and eternal life; unbelievers shall be left behind to shame and everlasting contempt. Blest and happy are they who are of one heart in following Christ! Their union alone shall never be broken: it shall last for forevermore. Who can describe the happiness of those who are taken when the Lord returns? Who can imagine the misery of those who are left behind? May we think on these things, and consider our ways!

The last thing that demands our attention in these verses is the practical duty of watchfulness in the prospect of Christ’s second coming. “ Watch,” says our Lord, “for ye know not what hour your Lord doth come.”“Be ye , for in such an hour ye think not the Son of Man cometh.”

This is a point which our blessed Master frequently presses upon our notice: we hardly ever find him dwelling on the second advent without adding an injucntion to “watch.” He knows the sleepiness of our nature; he knows how soon we forget the most solemn subjects in religion; he knows how unceasingly Satan labors to obscure the glorious doctrine of his coming again. He arms us with heart seaching exhortations keep awake, if we would not be ruined forevermore. May we all have an ear to hear them!

True Christians ought to live like watchmen. The day of the Lord so cometh as a thief in the night: they should strive to be always on their guard; they should behave like the sentinel of an army in an enemy’s land, they should resolve by God’s grace not to sleep at their post. That text of St. Paul’s deserves many a thought: “Let us not sleep as do others; but let us watch and be sober.” ( 1 Thessalonians 5:6 ).

True Christians ought to live like good servants whose master is not at home. They should strive to be always ready for their Master’s return: they should never give way to the feeling, “My Lord delayeth his coming.” They should seek to keep their hearts in such a frame that whenever Christ appears they may at once give him a warm and loving reception. There is a vast depth in the saying, “Blessed is that servant whom his Lord when he cometh shall find so doing.” We may well doubt whether we are true believers in Jesus if we are not ready at any time to have our faith changed into sight.

Let us close the chapter with solemn feelings. The things we have just been reading call loudly for great searchings of heart. Let us seek to make sure that we are in Christ, and we shall have an ark of safety when the day of wrath breaks on the world; let us try so to live that we may be pronounced “blessed” at the last, and not cast off forevermore. Not least, let us dismiss from our minds the common idea that unfulfilled prophecy is a speculative and not a practical thing: if the things we have been considering are not practical, there is no such thing as practical religion at all. Well might St. John say everyman who hath this hope in him purifieth himself, even as he is pure” ( 1 John 3:3 ).