Mark · Chapter 13

V. 1. Matthew 24:1; Luke 21:5.

Verse 1. See what manner of stones] Josephus says, ANT. b. xv. chap. 11: “That these stones were white and strong, FIFTY feet long, TWENTY-FOUR broad, and SIXTEEN in thickness.” If this account can be relied on, well might the disciples be struck with wonder at such a superb edifice, and formed by such immense stones! The principal contents of this chapter are largely explained in the notes on Matt. 24:, and to these the reader is requested to refer.

Verses 1, 2. See what manner of stones, &c. — Our Lord, in the conclusion of his lamentation over Jerusalem, (Matthew 23:38, 39,) had declared that the temple should never be favoured with his presence any more; a declaration which, doubtless, appeared very strange to the disciples, and affected them much. For which reason they stopped him as he was going away, and desired him to see what a fine, sumptuous building the temple was: insinuating, probably, that they were surprised to hear him talk of leaving it desolate, for that so rich and glorious a fabric ought not to be deserted rashly. Jesus said, There shall not be left one stone upon another — This superb building, which you behold, adorned with huge stones of great beauty, shall be razed to the very foundation. It seemed exceedingly improbable that any thing like this should happen in that age, considering the peace of the Jews with the Romans, and the strength of their citadel, which forced Titus himself to acknowledge that it was the singular hand of God which compelled them to relinquish fortifications which no human power could have conquered. Bishop Chandler justly observes, “That no impostor would have foretold an event so unlikely and so disagreeable.” — Defence of Christianity, pp. 472, 473. Add to this, that it was not usual with the Romans to destroy either the cities or the temples of the countries they conquered. And with regard to this temple, Josephus tells us, (Bell., 7:9,) that Titus having held a council of his generals, who were for burning the temple, declared that he would by all means save that edifice as an ornament to the empire. But God had determined and declared that it should be destroyed. Accordingly, the soldiers burned it without paying any regard to Titus’s orders. See notes on Matthew 24:42.

Verse 1. What manner of stones. — Many of them were of white marble, twenty-five cubits long, eight broad, and twelve deep; the cubit being about twenty-two inches of our measure. And what buildings! Not merely the temple, but the edifices connected with it; and very probably the terraces built to enlarge Mount Moriah and support the temple, of three hundred cubits high.

Verses 1, 2. See what manner of stones, &c. — Our Lord, in the conclusion of his lamentation over Jerusalem, (Matthew 23:38, 39,) had declared that the temple should never be favoured with his presence any more; a declaration which, doubtless, appeared very strange to the disciples, and affected them much. For which reason they stopped him as he was going away, and desired him to see what a fine, sumptuous building the temple was: insinuating, probably, that they were surprised to hear him talk of leaving it desolate, for that so rich and glorious a fabric ought not to be deserted rashly. Jesus said, There shall not be left one stone upon another — This superb building, which you behold, adorned with huge stones of great beauty, shall be razed to the very foundation. It seemed exceedingly improbable that any thing like this should happen in that age, considering the peace of the Jews with the Romans, and the strength of their citadel, which forced Titus himself to acknowledge that it was the singular hand of God which compelled them to relinquish fortifications which no human power could have conquered. Bishop Chandler justly observes, “That no impostor would have foretold an event so unlikely and so disagreeable.” — Defence of Christianity, pp. 472, 473. Add to this, that it was not usual with the Romans to destroy either the cities or the temples of the countries they conquered. And with regard to this temple, Josephus tells us, (Bell., 7:9,) that Titus having held a council of his generals, who were for burning the temple, declared that he would by all means save that edifice as an ornament to the empire. But God had determined and declared that it should be destroyed. Accordingly, the soldiers burned it without paying any regard to Titus’s orders. See notes on Matthew 24:42.

Verse 2. There shall not be left one stone upon another, that shall not be thrown down. When the Chaldeans burned the temple, that part called Solomon’s porch escaped demolition; this favour however, small as it was, did not extend to the second temple. A Turkish mosque now succeeds the sanctuary; and the hill of Zion, once the repose of the ark, is now a fortress.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

Ver. 3. Peter, James, John, and Andrew asked him privately. This is an addition to Matthew 24. The stones alluded to were of white and other marbles, prodigiously massive and exquisitely beautiful. The augurs of its total destruction were therefore words of thunder in the ears of men who had been taught, that the temple must abide for ever.

V. 4. Two questions are here asked; the one concerning the destruction of Jerusalem: the other concerning the end of the world.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

Verse 6. Saying, I am] The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

6. Saying, I am Christ — The FIRST SIGN of approaching downfall should be the numerous false deliverers and spurious messiahs, (the Hebrew word for Christs,) which should deceive many. At that period the acknowledged prophetic chronology demanded the appearance of the true Messiah so clearly that a general expectation of his advent was even then prevalent. Of this expectation impostors plentifully availed themselves; thus punishing the nation who had rejected the true one, and at the same time furnishing a SIGN of the decline of the Jewish state. Such was the false Egyptian prophet at the head of thirty thousand men, (Acts 21:38,) about twelve years after our Lord’s death; and Theudas, a false deliverer, who, Josephus says, almost in our Lord’s words, deceived many. Under the procuratorship of Felix, in the reign of Nero, such impostors were so numerous that some were taken and slain almost daily. Among false Christs, distinctively, were Dositheus appearing as the Christ foretold by Moses, and Simon Magus as son of God. Josephus says, Many affirmed the time of the advent to have arrived; and Hegesippus says, Many false Christs came.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

7. Wars and rumours of wars — The SECOND SIGN, of wars and warlike rumours, was abundantly fulfilled. At our Lord’s birth the temple of Janus was closed for the second time in history, in token of universal peace. From his death to the destruction of Jerusalem the Jewish people knew little of perfect and peaceful repose. It is not necessary to detail the long train of turbulences during the interval of forty years. But that Jerusalem was in constant terror from threatened or actual war, for a protracted period before her downfall, will abundantly appear from the history of the times.

Verse 8. The beginnings] For arcai, many MSS. and versions have arch, the beginning, singular.

Verses 3-8. As he sat upon the mount of Olives, over against the temple — As this mountain stood eastward from the city, it must have been the eastern wall of the temple, fronting that mountain, which the disciples desired their Master to look at, and which, being built from the bottom of the valley to a prodigious height with stones of incredible bulk, firmly compacted together, made a very grand appearance at a distance. (Josephus Antiq., 15:14; Bell., 6:6.) And in Mr. Mede’s opinion, this eastern wall was the only part of Solomon’s structure that remained after the Chaldeans burned the temple. Hence the portico, built on the top of it, obtained the name of Solomon’s porch, or portico, John 10:23. Peter, James, &c., asked him privately — When Jesus was come to the mount of Olives, and had taken a seat on some eminence, from whence the temple and a part of the city could be seen, these disciples, while the rest were at a distance on the road, or absent on some occasion or other, drew near to him and inquired privately, when these things should be, and what should be the sign when they should be fulfilled? See notes on Matthew 24:3-

8. Many shall come in my name, &c. — Christian writers have always, with great reason, represented Josephus’s History of the Jewish War as the best commentary on this chapter; and many have justly remarked it, as a wonderful instance of the care of Providence for the Christian Church, that he, an eye-witness, and in these things of so great credit, should (especially in such an extraordinary manner) be preserved, to transmit to us a collection of important facts, which so exactly illustrate this noble prophecy in almost every circumstance. Compare Bell., 3:8, al. 14. There shall be famines and troubles — Matthew says, famines and pestilences. Concerning these Josephus writes thus: (Bell., 7:17:) “Being assembled together from all parts to the feast of unleavened bread, presently and on a sudden they were environed with war. And first of all a plague fell among them, by reason of the straitness of the place, and immediately after a famine worse than it.” Besides, in the progress of the siege, the number of the dead, and the stench arising from their unburied carcasses, must have infected the air, and occasioned pestilence. For Josephus tells us, (Bell., 6. fine,) that there were no fewer than six hundred thousand dead bodies carried out of the city, and suffered to lie unburied. All these are the beginning of sorrows — Greek, wdinwn. The expression properly signifies the pains of child-bearing, which at the beginning are but light in comparison of what they become afterward. Therefore our Lord’s meaning was, that the evils which he mentioned were but small in comparison of those which were yet to fall upon the nation.

Ver. 8. Nation shall rise against nation. From the rebellion of the Jews against the Romans, to the dissolution of the empire, wars arose in succession like the swells of the ocean; and the jews themselves, being an expatriated race, became seditious, and were slaughtered in numberless cities. But before the expulsion of the jews, our Saviour adds,

8. Earthquakes — Convulsions of this kind marked this period in various parts of the known world. At Smyrna, Miletus, Chios, Samos, the beautiful cities of Asiatic Greece, these signs were given, as mentioned by Grotius. The cities of Laodicea, Hierapolis, and Colosse were completely overthrown. Rome was twice visited by this fearful sign during this period. But perhaps Jerusalem herself was warned most loudly by a terrible earthquake, accompanied by thunders, lightnings, and overwhelming storms.

Famines and pestilences, (Luke 21:11,) the FOURTH SIGN, are ever attendant upon general civil commotions and wars. The cessation of the labours of husbandry produces scarcity; exposure, hardship, and the effluvium of the dead produce pestilences. The Greek words for famine and pestilence have a very similar sound, limos and loimos. And famine and pestilence are so conjoined in experience that it was a Greek proverb, after limos comes loimos. Josephus says, that the famine under Claudius Cesar (predicted by Agabus, Acts 11:28) was so severe that at Jerusalem many died of starvation.

To these Luke adds, there shall be “fearful sights and great signs from heaven.” On this FIFTH SIGN Dr. Clarke makes the following concise summary.

Josephus, in his preface to the Jewish Wars, 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 at 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, “Woe, woe to Jerusalem!” And this he continued to do for several years together, going about the walls and crying with a loud voice: “Woe, woe to the city, and to the people, and to the temple;” and as he added, “Woe, woe 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. 5.)

These are the beginnings of sorrows — Terrible as all these omens seem, they are small compared to the miseries of the siege and downfall of the holy city.

V. 9. Luke 21:12.

Verse 9. Councils] sunedria, Sanhedrins. The grand Sanhedrin consisted of seventy-two elders; six chosen out of each tribe; this was the national council of state; and the small Sanhedrins, which were composed of twenty-three counsellors.

Synagogues] Courts of justice for villages, &c., consisting of three magistrates, chosen out of the principal directors of the synagogue in that place.

Rulers] Or governors. The Roman deputies, such as Pontius Pilate, &c. Kings] The tetrarchs of Judea and Galilee, who bore this name. See Mark 6:27.

Verse 9. Take heed to yourselves — Walk circumspectly, and arm yourselves both with patience and fortitude, that you may be able to perform your duty amid all the opposition and persecution which you shall meet with. For they shall deliver you up to councils, &c. — See note on Matthew 10:17; 24:9. And in the synagogues ye shall be beaten — “It is certain,” says Whitby, “both from Scripture and the Jewish writers, that whipping and beating were punishments used in the synagogues of the Jews. Thus Paul says, he punished the Christians oft in every synagogue, Acts 26:11; and that he did beat in the synagogue those that believed, Acts 22:19: and that it was usual to whip both their wise men and their disciples, when they had acted perversely, in their synagogues, is fully proved by Campegius Vitringa de Synag. Ver.” And ye shall be brought before rulers and kings — Thus Peter and John were called before the sanhedrim; James and Peter before Herod; and Paul before Nero the emperor, as well as before the Roman governors, Gallio, Felix, and Festus; and some were beaten, as Peter and John, (Acts 5:40,) Paul and Silas. For a testimony against them — The persecutions which you shall suffer shall become a glorious proof, both of your innocence, and of their guilt in rejecting the gospel. See note on Matthew 10:18.

9. They shall deliver you — From the sorrows of the Jews our Lord now turns to the persecutions of the Christians. Compare Matthew 24:9. The fulfilment of the predictions of the Christian persecutions is thus given by Whitby:

“1. They suffered “a great fight of afflictions,” (Hebrews 10:32, 33,) being persecuted by those of their own nation, (1 Thessalonians 2:14, 15,) and suffering fiery trials from them. 1 Peter 4:12. “I persecuted them,” saith St. Paul, “to strange cities.” Acts 26:11. 2. They were imprisoned: Peter, Acts 4:3; Paul and Silas, Acts 16:23; 2 Corinthians 11:23; “I delivered up to prison men and women.” Acts 22:4. “I shut up many of the saints in prison,” saith St. Paul. Acts 26:10. 3. They were beaten in the synagogue: St. Paul and Silas, Acts 16:23; 2 Corinthians 11:23-25; Peter and John, Acts 5:18. 4. They were brought before councils and sanhedrims: Peter and John, Acts 4:3, 6; the disciples, Acts 8:3. Before kings: James and Peter before Herod, Acts 12:1, 2; Paul and Peter before Nero. Before rulers: Paul before Gallio, Felix, and Festus. Acts 18:12; xxiii, 33; 25:6. 5. They were killed: Stephen by the judgment of the council, Acts 7:59; James the Greater by Herod, Acts 12:1; the Less by Ananus the high priest; yea, multitudes of Christians were persecuted to the death by Saul, Acts 22:4; by Nero, Tacit. Annal. 15, p. 363; by the Jews, Justin. Mart. Dial. cum Tryph., p. 234, 235. 6. We learn from Tacitus, in the place forecited, that Christians were delivered up by their parents, brethren, kinsfolk, friends; from Josephus, that contention sprang up in their very houses; and that the Idumeans slew many of their own kindred; and from the Scripture, that the Jews persecuted those of their own country. 1 Thessalonians 2:15. 7. That upon occasion of these persecutions “the love of many waxed cold, and many Jews” revolted from the Christian faith. And, lastly, of the care of God in preserving his faithful servants in this time of imminent danger, Eusebius informs us, saying, that “before the war all the faithful of the Church of Jerusalem were astonished by an oracle delivered by revelation to men approved there, to depart from the city, and to get over Jordan, and to go to Pella.” The occasion of this departure was, saith Dr. Hammond, wonderful; for Cestus Gallus then besieged the city; and if he would, saith Josephus, he might easily have taken it, and put an end to the war; but he, without cause, raising the siege and going from it, many eminent Jews fled from the city as from a sinking ship, among whom doubtless were those Christians who remained after the destruction of Jerusalem.”

Verse 9. They shall deliver you up to councils. — The sanhedrim, or great council, or the inferior councils of twenty-one, or that of three, attached to each synagogue.

In the synagogues ye shall be beaten. — The synagogues were courts of justice as well as places of worship; and the punishment of “forty stripes save one” was inflicted in them. The more correct rendering of the verse, however, is, for they shall deliver you up to councils and to synagogues, and ye shall be beaten.

Rulers and kings. — Governors of provinces, as Felix and Festus; and kings, as Herod, Agrippa, Nero, Domitian, &c. For a testimony against them, against their errors, idolatries, and persecuting cruelty; and even the very blood of the innocent cries out against an unjust judge. The fate of persecutors, whether individuals or nations, is a striking comment upon these words.

V. 10. Matthew 24:14.

Verse 10. And the Gospel must first be published among all nations.] Many of the Evangelistaria omit this verse. Its proper place seems to be after verse the thirteenth. {Mark 13:13}

Verse 10. The gospel must first be published among all nations — “The fulfilment of this part of the prophecy we learn chiefly from the writings of the New Testament, which inform us that the gospel was preached by Paul in Arabia, and through the vast tract from Jerusalem to Iconium in Lycaonia, and in Galatia, and through all Asia Minor, and in Greece, and round about to Illyricum, and in Crete and Italy, probably also in Spain and Gaul. Besides, the gospel reached much farther than this apostle carried it; for we find him writing to Christians who had never seen his face. Also, we have still remaining Peter’s epistles to the converted Jews in Pontus, Asia, Cappadocia, and Bythynia. Probably the gospel was preached in these and many other countries by the Jews who sojourned there, and who, having come to Jerusalem to the passover, were converted on the day of pentecost. The Ethiopian eunuch, converted by Philip, would carry it likewise into his country. But whatever way it happened, the fact is certain, that in most of these countries churches were planted within thirty years after Christ’s death, or about ten years before the destruction of Jerusalem. Hence we find the apostle telling the Romans, (Romans 10:18,) that the sound of the gospel had gone forth into all the world, and that the faith of the Christians at Rome was spoken of throughout the world, chapter 1:8. And hence, too, he tells the Colossians 1:23, that the truth of the gospel was come to all the world, and was preached to every creature. And when Mark wrote his gospel the apostles had gone forth, and preached everywhere, Mark 16:20. The preaching of the gospel, through the whole world, by twelve illiterate fishermen, and the destruction of Jerusalem, were events extremely improbable, and therefore the prediction and accomplishment of them deserve to be particularly taken notice of; and the rather, because they were both absolutely necessary for bringing about the conversion of the world to Christianity, and are mentioned in this prophecy as such.” — Macknight.

Ver. 10. The gospel must first be published among all nations, for a witness and a testimony. The gentile nations must be illuminated by its glory, so as to compare the prophecies with the correspondent events; and those respecting the jews especially are so striking as to carry direct conviction of the inspiration of Moses and the prophets beyond all disputation. Deuteronomy 28:49. Daniel 9:24-27. The predictions of our Saviour respecting the jews and Jerusalem were so impressive, that the wit of Porphyry could only say that the predictions were written after the events. Proof sufficient to us, that the truth of prophecy is the pillar on which the church is built, a rock which remains when the heavens shall be no more. — See more on Acts 8:4. Psalm 19. Romans 10:18.

V. 11. The Holy Ghost will help you. But do not depend upon any other help. For all the nearest ties will be broken.

Verse 11. Neither-premeditate] This is wanting in BDL, five others, Coptic, Æthiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see Matthew 10:19.

Verse 11. Take no thought what ye shall speak — Be not solicitous beforehand what ye shall say in your defence, to vindicate yourselves and your religion from the unrighteous charges and aspersions of your enemies. But whatsoever shall be given you — And strongly suggested to your minds; in that hour, that speak ye — Boldly and resolutely; for it is not you that speak, but the Holy Ghost — Who shall assuredly direct, and even dictate to you what you shall say at such times. For, as it is really my cause in which you are engaged, therefore, though you are ignorant and unlearned men, and so may be apprehensive you shall be confounded in the presence of persons who are, in rank and education, so much your superiors; yet depend upon it, I will give you such wisdom and eloquence, that your persecutors shall be even astonished at the freedom and propriety with which you shall express yourselves, according to the various occasions which arise. See notes on Matthew 10:19; Luke 21:14- 18.

Verse 11. But when they shall lead you. — Otan de agagwsin umav, a forensic phrase, signifying prosecute you, and arraign you before the bar. So agere, and actio, among the Latins.

Take no thought beforehand. — See notes on Matthew 10:17, &c. These words, first used on a former occasion, but with reference to precisely the same circumstances, were here repeated. Neither premeditate. — Meletan signifies to compose a speech by previous study.

Verses 12, 13. The brother shall betray the brother to death — The unbelieving Jews and heathen shall discover, betray, and deliver to be imprisoned, tortured, and put to death, their believing relatives, even their brethren, fathers, or children. With respect to the Jews in particular, their known zeal and cruelty render it abundantly credible that, in the persecution of the Christians, the bigots to the law of Moses, overlooking the ties of nature, would be instrumental in putting their own relations to death, who followed the standard of Christ. And ye shall be hated of all men for my name’s sake — That the disciples of Christ were hated of all men in the first ages of Christianity, is well known. Their opposition to idolatry was the cause of the ill-will which the heathen bore toward them; their preaching that the law of Moses was abrogated, enraged the Jews: and in this temper both Jews and heathen continued during the first three centuries, till Constantine, declaring himself a Christian, put an end to the cruelties that had been so long exercised upon the disciples of Christ. “That not only the apostles,” says Dr. Doddridge, “but all the primitive Christians, were in general more hated and persecuted than any other religious sect of men, is most notorious to all who are at all acquainted with ecclesiastical history: a fact which might seem unaccountable, when we consider how inoffensive and benevolent their temper and conduct was, and how friendly an aspect their tenets had on the security of any government under which they lived. The true reason of this opposition was, that while the different pagan religions, like the confederated demons honoured by them, sociably agreed with each other, the gospel taught Christians, not only, like Jews, to bear their testimony to the falsehood of them all; but also with the most fervent zeal to urge the renunciation of them, as a point of absolute necessity, requiring all men, on the most tremendous penalties, to believe on Christ, and in all things to submit themselves to his authority: a demand which bore so hard, especially on the pride and licentiousness of their princes, and the secular interests of their priests, that it is no wonder they raised so violent a storm against it; which, considering the character and prejudices of the populace, it must be very easy to do.” But he that shall endure unto the end, the same shall be saved — He who is neither made to apostatize by the persecutions I have described, nor led astray by the seduction of unbelieving Jews or false Christians, shall escape out of the destruction that is about to fall on this land; and, persevering in faith and piety to the end of his life, shall be saved eternally.

Verses 12, 13. The brother shall betray the brother to death — The unbelieving Jews and heathen shall discover, betray, and deliver to be imprisoned, tortured, and put to death, their believing relatives, even their brethren, fathers, or children. With respect to the Jews in particular, their known zeal and cruelty render it abundantly credible that, in the persecution of the Christians, the bigots to the law of Moses, overlooking the ties of nature, would be instrumental in putting their own relations to death, who followed the standard of Christ. And ye shall be hated of all men for my name’s sake — That the disciples of Christ were hated of all men in the first ages of Christianity, is well known. Their opposition to idolatry was the cause of the ill-will which the heathen bore toward them; their preaching that the law of Moses was abrogated, enraged the Jews: and in this temper both Jews and heathen continued during the first three centuries, till Constantine, declaring himself a Christian, put an end to the cruelties that had been so long exercised upon the disciples of Christ. “That not only the apostles,” says Dr. Doddridge, “but all the primitive Christians, were in general more hated and persecuted than any other religious sect of men, is most notorious to all who are at all acquainted with ecclesiastical history: a fact which might seem unaccountable, when we consider how inoffensive and benevolent their temper and conduct was, and how friendly an aspect their tenets had on the security of any government under which they lived. The true reason of this opposition was, that while the different pagan religions, like the confederated demons honoured by them, sociably agreed with each other, the gospel taught Christians, not only, like Jews, to bear their testimony to the falsehood of them all; but also with the most fervent zeal to urge the renunciation of them, as a point of absolute necessity, requiring all men, on the most tremendous penalties, to believe on Christ, and in all things to submit themselves to his authority: a demand which bore so hard, especially on the pride and licentiousness of their princes, and the secular interests of their priests, that it is no wonder they raised so violent a storm against it; which, considering the character and prejudices of the populace, it must be very easy to do.” But he that shall endure unto the end, the same shall be saved — He who is neither made to apostatize by the persecutions I have described, nor led astray by the seduction of unbelieving Jews or false Christians, shall escape out of the destruction that is about to fall on this land; and, persevering in faith and piety to the end of his life, shall be saved eternally.

V. 14. Where it ought not-That place being set apart for sacred use. Matthew 24:15; Luke 21:20; Daniel 9:27.

Verse 14. Let him that readeth understand] What he readeth, is added by D, and three of the Itala, perhaps needlessly.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

Ver. 14. When ye shall see the abomination of desolation [spoken of by the prophet Daniel.] Some think, that the expletive was copied from Matthew’s gospel, because it is not in the Latin version. The sense is, when the Roman armies, with their eagles and idols, shall enter the holy land to suppress the rebellion, then know that the Hebrew sun shall be darkened. Let those eagles be a signal to the church for general flight to the eastern hills, and deserts of Arabia.

Verse 15. House-top] See Clarke on “Matthew 24:17”.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

V. 19. In those days shall be affliction, such as was not from the beginning of the creation-May it not be doubted, whether this be yet fully accomplished? Is not much of this affliction still to come?

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

Verse 19. From the beginning of the creation which God created. — St. Matthew says simply “the beginning of the world.” The meaning is the same, only more emphatic.

V. 20. The elect-The Christians:

whom he hath chosen-That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth. He hath shortened-That is, will surely shorten.

Verse 20. Had shortened those days] Because of his chosen, added by D, Armenian, and five of the Itala. See Matthew 24:22.

Verses 14-20. When ye shall see the abomination, &c. — Our Lord, having foretold both the more remote and more immediate signs of the end of the Jewish economy, proceeds to describe the siege and destruction of Jerusalem. The abomination which caused the desolation, whereof Daniel prophesied, (Daniel 9:27,) signifies the Roman armies, with their standards, whereon the images of their idols were painted; which armies were an abomination to the Jews, on account of their idolatry, and caused desolation wherever they came. Standing where it ought not — That is, in the territory of Jerusalem, generally termed holy ground. Let him that readeth understand — Let him who readeth Daniel’s prophecy (for these seem to be the words of our Lord, and not of the evangelist) understand, that the end of the city and sanctuary, with the ceasing of the sacrifice and oblation there predicted, is come. Then let them, that be in Judea flee to the mountains — By Judea, here, we are to understand all the southern parts of Palestine, both the plain and the hill-countries, which, at this time, went by the name of Judea. By the mountains, we are to understand the countries on the east side of Jordan, especially those which, in the time of the war, were under the government of the younger Agrippa, to whom Claudius gave Batanea and Trachonitis, the tetrarchy of Philip, and Abilene, the tetrarchy of Lysanias. All these countries remaining in their obedience to the Romans, the people who fled into them were safe. Besides, being mountainous countries, they seem to have been the very place of refuge pointed out to the Christians of those times by their Master. But see this whole paragraph explained at large in the notes on Matthew 24:15-22. Except the Lord had shortened those days — The destruction of the nation shall go on so fast in those days of vengeance, that, unless God had made them fewer in number than the sins of the nation deserved, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elect’s sake, whom he hath chosen — That is, hath taken out of, or separated from, the world, through sanctification of the Spirit and belief of the truth; he hath shortened the days — The elect, here, are such of the Jews as were already converted, or should be converted, to the faith of Christ; and particularly the Jews that should be brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who should be convinced and converted, as by all the other proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. The meaning, therefore, is, that for the sake of those who should be converted to Christianity, and made true disciples of Christ in that and after ages, God had determined that the days of vengeance should be fewer in number than the iniquity of the nation deserved.

V. 21. Matthew 24:23.

Verses 21-23. If any shall say to you, Lo, here is Christ — See on Matthew 24:23-28. For there shall arise false Christs — Grotius, and some others, think our Lord had Barchochebas in view here, because he expressly called himself Messiah, and pretended to work great miracles. But as the passage describes what was to happen about the time of the destruction of Jerusalem, it cannot be applied to Barchochebas, who arose in the reign of Adrian, about sixty years after. Josephus (Antiq., 20:6) tells us, that under the government of Felix, “the whole country was full of magicians who deceived the people.” In the same chapter, he says, “The magicians and deceivers persuaded the common people to follow them into the wilderness, promising to show them evident signs and miracles.” It seems these impostors pretended that the miracles they were going to perform, were those which God had predicted the Messiah would perform; perhaps they assumed the title directly, though Josephus, after the destruction of his nation, was ashamed to make any mention of the Messiah at all, or of the prophecies relating to him. After the example of Moses, these false Christs appealed to the miracles which they promised to perform, in proof of their being sent to deliver the nation from slavery. This appears evidently from a passage of his Jewish War, (ii. 12,) where, speaking of the affairs under Felix, he says, “Impostors and deceivers, under pretence of inspiration, attempting innovations and changes, made the common people mad, and led them into the wilderness, promising that God would there show them, shmeia eleuqeriav, signs of liberty;” that is, miracles in proof that they should be delivered from the Roman yoke, and obtain their liberty. This was the benefit the nation expected from the Messiah; and those deceivers who promised it to them were readily believed: for the common people daily expected that the Messiah would put them in possession of universal empire. Every impostor, therefore, who assumed that character, and promised them deliverance, was quickly followed and obeyed. Hence the propriety of Josephus’s observation. The same historian, Antiq., 20:6, mentions an Egyptian Jew, calling himself a prophet, who persuaded the people to go with him to the mount of Olives, promising to show them from that place the walls of Jerusalem falling down, and giving them an entrance into the city. He speaks of this deceiver likewise, Bell. Jud., 2:12, as “gathering together thirty thousand men on the mount of Olives, proposing to go thence and take Jerusalem by force, to drive out the Roman garrison, and rule over the people.” Here this impostor plainly acted the Messiah. But Felix, getting notice of his designs, came out and routed him. And shall show signs and wonders to seduce, if possible, even the elect — This relates especially to those impostors who appeared during the time of the siege, of which see Josephus, Bell. Jud., 6:5; and Eusebius, Hist. Ecclesiastes, 4:6. As for the objection which is urged from this text against admitting miracles as a proof of doctrines, two things may be here transiently observed: “1st, That it cannot certainly be proved that the works here referred to were true miracles: they might be like the lying powers, signs, and wonders, mentioned 2 Thessalonians 2:9. Or, 2d, That if we should, for argument’s sake, grant them to be real miracles, yet they are supposed to be wrought at a time when there were in the Christian Church teachers endued with superior miraculous powers. But it can never be inferred from such a supposition in that case, that God will suffer miracles to be wrought in proof of falsehood, when there are none of his servants to perform greater miracles on the side of truth. And when such superior miracles on the side of truth do exist, the opposite miracles, at most, can only prove that some invisible beings of great power, who are the abetters of falsehood, are strongly engaged to support the contrary doctrine; the consideration of which must excite all wise and good men to receive a truth so opposed with greater readiness, and to endeavour to promote it with greater zeal; as they may be sure the excellence and importance of it is proportionable to the solicitude of these malignant spirits to prevent its progress.” — Doddridge. But take ye heed — Be cautiously upon your guard against so dangerous an imposition: Behold, I have foretold you all these things — That, comparing the event with the prediction, your faith may be established by those very circumstances which, in another view, might have a tendency to shake it.

Verses 21-23. If any shall say to you, Lo, here is Christ — See on Matthew 24:23-28. For there shall arise false Christs — Grotius, and some others, think our Lord had Barchochebas in view here, because he expressly called himself Messiah, and pretended to work great miracles. But as the passage describes what was to happen about the time of the destruction of Jerusalem, it cannot be applied to Barchochebas, who arose in the reign of Adrian, about sixty years after. Josephus (Antiq., 20:6) tells us, that under the government of Felix, “the whole country was full of magicians who deceived the people.” In the same chapter, he says, “The magicians and deceivers persuaded the common people to follow them into the wilderness, promising to show them evident signs and miracles.” It seems these impostors pretended that the miracles they were going to perform, were those which God had predicted the Messiah would perform; perhaps they assumed the title directly, though Josephus, after the destruction of his nation, was ashamed to make any mention of the Messiah at all, or of the prophecies relating to him. After the example of Moses, these false Christs appealed to the miracles which they promised to perform, in proof of their being sent to deliver the nation from slavery. This appears evidently from a passage of his Jewish War, (ii. 12,) where, speaking of the affairs under Felix, he says, “Impostors and deceivers, under pretence of inspiration, attempting innovations and changes, made the common people mad, and led them into the wilderness, promising that God would there show them, shmeia eleuqeriav, signs of liberty;” that is, miracles in proof that they should be delivered from the Roman yoke, and obtain their liberty. This was the benefit the nation expected from the Messiah; and those deceivers who promised it to them were readily believed: for the common people daily expected that the Messiah would put them in possession of universal empire. Every impostor, therefore, who assumed that character, and promised them deliverance, was quickly followed and obeyed. Hence the propriety of Josephus’s observation. The same historian, Antiq., 20:6, mentions an Egyptian Jew, calling himself a prophet, who persuaded the people to go with him to the mount of Olives, promising to show them from that place the walls of Jerusalem falling down, and giving them an entrance into the city. He speaks of this deceiver likewise, Bell. Jud., 2:12, as “gathering together thirty thousand men on the mount of Olives, proposing to go thence and take Jerusalem by force, to drive out the Roman garrison, and rule over the people.” Here this impostor plainly acted the Messiah. But Felix, getting notice of his designs, came out and routed him. And shall show signs and wonders to seduce, if possible, even the elect — This relates especially to those impostors who appeared during the time of the siege, of which see Josephus, Bell. Jud., 6:5; and Eusebius, Hist. Ecclesiastes, 4:6. As for the objection which is urged from this text against admitting miracles as a proof of doctrines, two things may be here transiently observed: “1st, That it cannot certainly be proved that the works here referred to were true miracles: they might be like the lying powers, signs, and wonders, mentioned 2 Thessalonians 2:9. Or, 2d, That if we should, for argument’s sake, grant them to be real miracles, yet they are supposed to be wrought at a time when there were in the Christian Church teachers endued with superior miraculous powers. But it can never be inferred from such a supposition in that case, that God will suffer miracles to be wrought in proof of falsehood, when there are none of his servants to perform greater miracles on the side of truth. And when such superior miracles on the side of truth do exist, the opposite miracles, at most, can only prove that some invisible beings of great power, who are the abetters of falsehood, are strongly engaged to support the contrary doctrine; the consideration of which must excite all wise and good men to receive a truth so opposed with greater readiness, and to endeavour to promote it with greater zeal; as they may be sure the excellence and importance of it is proportionable to the solicitude of these malignant spirits to prevent its progress.” — Doddridge. But take ye heed — Be cautiously upon your guard against so dangerous an imposition: Behold, I have foretold you all these things — That, comparing the event with the prediction, your faith may be established by those very circumstances which, in another view, might have a tendency to shake it.

Verses 21-23. If any shall say to you, Lo, here is Christ — See on Matthew 24:23-28. For there shall arise false Christs — Grotius, and some others, think our Lord had Barchochebas in view here, because he expressly called himself Messiah, and pretended to work great miracles. But as the passage describes what was to happen about the time of the destruction of Jerusalem, it cannot be applied to Barchochebas, who arose in the reign of Adrian, about sixty years after. Josephus (Antiq., 20:6) tells us, that under the government of Felix, “the whole country was full of magicians who deceived the people.” In the same chapter, he says, “The magicians and deceivers persuaded the common people to follow them into the wilderness, promising to show them evident signs and miracles.” It seems these impostors pretended that the miracles they were going to perform, were those which God had predicted the Messiah would perform; perhaps they assumed the title directly, though Josephus, after the destruction of his nation, was ashamed to make any mention of the Messiah at all, or of the prophecies relating to him. After the example of Moses, these false Christs appealed to the miracles which they promised to perform, in proof of their being sent to deliver the nation from slavery. This appears evidently from a passage of his Jewish War, (ii. 12,) where, speaking of the affairs under Felix, he says, “Impostors and deceivers, under pretence of inspiration, attempting innovations and changes, made the common people mad, and led them into the wilderness, promising that God would there show them, shmeia eleuqeriav, signs of liberty;” that is, miracles in proof that they should be delivered from the Roman yoke, and obtain their liberty. This was the benefit the nation expected from the Messiah; and those deceivers who promised it to them were readily believed: for the common people daily expected that the Messiah would put them in possession of universal empire. Every impostor, therefore, who assumed that character, and promised them deliverance, was quickly followed and obeyed. Hence the propriety of Josephus’s observation. The same historian, Antiq., 20:6, mentions an Egyptian Jew, calling himself a prophet, who persuaded the people to go with him to the mount of Olives, promising to show them from that place the walls of Jerusalem falling down, and giving them an entrance into the city. He speaks of this deceiver likewise, Bell. Jud., 2:12, as “gathering together thirty thousand men on the mount of Olives, proposing to go thence and take Jerusalem by force, to drive out the Roman garrison, and rule over the people.” Here this impostor plainly acted the Messiah. But Felix, getting notice of his designs, came out and routed him. And shall show signs and wonders to seduce, if possible, even the elect — This relates especially to those impostors who appeared during the time of the siege, of which see Josephus, Bell. Jud., 6:5; and Eusebius, Hist. Ecclesiastes, 4:6. As for the objection which is urged from this text against admitting miracles as a proof of doctrines, two things may be here transiently observed: “1st, That it cannot certainly be proved that the works here referred to were true miracles: they might be like the lying powers, signs, and wonders, mentioned 2 Thessalonians 2:9. Or, 2d, That if we should, for argument’s sake, grant them to be real miracles, yet they are supposed to be wrought at a time when there were in the Christian Church teachers endued with superior miraculous powers. But it can never be inferred from such a supposition in that case, that God will suffer miracles to be wrought in proof of falsehood, when there are none of his servants to perform greater miracles on the side of truth. And when such superior miracles on the side of truth do exist, the opposite miracles, at most, can only prove that some invisible beings of great power, who are the abetters of falsehood, are strongly engaged to support the contrary doctrine; the consideration of which must excite all wise and good men to receive a truth so opposed with greater readiness, and to endeavour to promote it with greater zeal; as they may be sure the excellence and importance of it is proportionable to the solicitude of these malignant spirits to prevent its progress.” — Doddridge. But take ye heed — Be cautiously upon your guard against so dangerous an imposition: Behold, I have foretold you all these things — That, comparing the event with the prediction, your faith may be established by those very circumstances which, in another view, might have a tendency to shake it.

V. 24. But in those days-Which immediately precede the end of the world:

after that tribulation-Above described.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

24-27. All before the beginning of this paragraph describes the ruin of the Jewish state; all subsequent to that beginning predicts the judgment day. Did but this report of our Lord’s discourse alone exist, not the slightest difficulty would exist in its interpretation. All the difficulty in fact arises in Matthew 24:29 being the parallel passage to the first verse of this paragraph; and all the difficulty in that verse arises from the word “immediately.”

Mark says that the “sun shall be darkened,” etc., “in those days, after that tribulation.” Making allowance for prophetic perspective and for the intentional obscurity, the phrase “those days” may bring us down to the last period of time. It thus stands in contrast with the phrase “these things” in the apostle’s question. The period of the destruction and the period of the advent stand, as the Lord intended, in stupendous contrast. If we ask, When shall the second advent take place? Mark answers, It is in THOSE DAYS which are after that (Jewish) tribulation. If we ask, In what part of THOSE DAYS? Matthew will answer, Immediately after the (mundane) tribulation of THOSE DAYS.

We have then this parallel: a tribulation including the city’s destruction, a tribulation ending in the world’s judgment.

That a tribulation is to precede the second advent is the clear doctrine of Scripture. Thus, in Revelation 20:7-10, at the close of the millennial thousand years, Satan, who had been bound during that period, is let loose, and with his armies besieges the camp of the saints just before the appearance of the judgment throne. And in 2 Peter 3: “In the last days scoffers shall come,” etc. Of this truth the Jewish tradition gives a shadowing, in the doctrine that a desperate tribulation shall precede Messiah’s advent. “The Jews (as Kuinoel observes) expected that great calamities would precede the advent of the Messiah; yet at the time when these calamities should have reached their height they hoped that he would unexpectedly appear.” — Bloomfield’s Recensio Synoptica.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

24-27. All before the beginning of this paragraph describes the ruin of the Jewish state; all subsequent to that beginning predicts the judgment day. Did but this report of our Lord’s discourse alone exist, not the slightest difficulty would exist in its interpretation. All the difficulty in fact arises in Matthew 24:29 being the parallel passage to the first verse of this paragraph; and all the difficulty in that verse arises from the word “immediately.”

Mark says that the “sun shall be darkened,” etc., “in those days, after that tribulation.” Making allowance for prophetic perspective and for the intentional obscurity, the phrase “those days” may bring us down to the last period of time. It thus stands in contrast with the phrase “these things” in the apostle’s question. The period of the destruction and the period of the advent stand, as the Lord intended, in stupendous contrast. If we ask, When shall the second advent take place? Mark answers, It is in THOSE DAYS which are after that (Jewish) tribulation. If we ask, In what part of THOSE DAYS? Matthew will answer, Immediately after the (mundane) tribulation of THOSE DAYS.

We have then this parallel: a tribulation including the city’s destruction, a tribulation ending in the world’s judgment.

That a tribulation is to precede the second advent is the clear doctrine of Scripture. Thus, in Revelation 20:7-10, at the close of the millennial thousand years, Satan, who had been bound during that period, is let loose, and with his armies besieges the camp of the saints just before the appearance of the judgment throne. And in 2 Peter 3: “In the last days scoffers shall come,” etc. Of this truth the Jewish tradition gives a shadowing, in the doctrine that a desperate tribulation shall precede Messiah’s advent. “The Jews (as Kuinoel observes) expected that great calamities would precede the advent of the Messiah; yet at the time when these calamities should have reached their height they hoped that he would unexpectedly appear.” — Bloomfield’s Recensio Synoptica.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

24-27. All before the beginning of this paragraph describes the ruin of the Jewish state; all subsequent to that beginning predicts the judgment day. Did but this report of our Lord’s discourse alone exist, not the slightest difficulty would exist in its interpretation. All the difficulty in fact arises in Matthew 24:29 being the parallel passage to the first verse of this paragraph; and all the difficulty in that verse arises from the word “immediately.”

Mark says that the “sun shall be darkened,” etc., “in those days, after that tribulation.” Making allowance for prophetic perspective and for the intentional obscurity, the phrase “those days” may bring us down to the last period of time. It thus stands in contrast with the phrase “these things” in the apostle’s question. The period of the destruction and the period of the advent stand, as the Lord intended, in stupendous contrast. If we ask, When shall the second advent take place? Mark answers, It is in THOSE DAYS which are after that (Jewish) tribulation. If we ask, In what part of THOSE DAYS? Matthew will answer, Immediately after the (mundane) tribulation of THOSE DAYS.

We have then this parallel: a tribulation including the city’s destruction, a tribulation ending in the world’s judgment.

That a tribulation is to precede the second advent is the clear doctrine of Scripture. Thus, in Revelation 20:7-10, at the close of the millennial thousand years, Satan, who had been bound during that period, is let loose, and with his armies besieges the camp of the saints just before the appearance of the judgment throne. And in 2 Peter 3: “In the last days scoffers shall come,” etc. Of this truth the Jewish tradition gives a shadowing, in the doctrine that a desperate tribulation shall precede Messiah’s advent. “The Jews (as Kuinoel observes) expected that great calamities would precede the advent of the Messiah; yet at the time when these calamities should have reached their height they hoped that he would unexpectedly appear.” — Bloomfield’s Recensio Synoptica.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

24-27. All before the beginning of this paragraph describes the ruin of the Jewish state; all subsequent to that beginning predicts the judgment day. Did but this report of our Lord’s discourse alone exist, not the slightest difficulty would exist in its interpretation. All the difficulty in fact arises in Matthew 24:29 being the parallel passage to the first verse of this paragraph; and all the difficulty in that verse arises from the word “immediately.”

Mark says that the “sun shall be darkened,” etc., “in those days, after that tribulation.” Making allowance for prophetic perspective and for the intentional obscurity, the phrase “those days” may bring us down to the last period of time. It thus stands in contrast with the phrase “these things” in the apostle’s question. The period of the destruction and the period of the advent stand, as the Lord intended, in stupendous contrast. If we ask, When shall the second advent take place? Mark answers, It is in THOSE DAYS which are after that (Jewish) tribulation. If we ask, In what part of THOSE DAYS? Matthew will answer, Immediately after the (mundane) tribulation of THOSE DAYS.

We have then this parallel: a tribulation including the city’s destruction, a tribulation ending in the world’s judgment.

That a tribulation is to precede the second advent is the clear doctrine of Scripture. Thus, in Revelation 20:7-10, at the close of the millennial thousand years, Satan, who had been bound during that period, is let loose, and with his armies besieges the camp of the saints just before the appearance of the judgment throne. And in 2 Peter 3: “In the last days scoffers shall come,” etc. Of this truth the Jewish tradition gives a shadowing, in the doctrine that a desperate tribulation shall precede Messiah’s advent. “The Jews (as Kuinoel observes) expected that great calamities would precede the advent of the Messiah; yet at the time when these calamities should have reached their height they hoped that he would unexpectedly appear.” — Bloomfield’s Recensio Synoptica.

V. 28. Matthew 24:32; Luke 21:28.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

V. 29. He is nigh-The Son of man.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

V. 30. All these things-Relating to the temple and the city.

Verse 30. This generation] ~hgenea auth, This very race of men. It is certain that this word has two meanings in the Scriptures; that given in the text, and that above. Generation signifies a period of a certain number of years, sometimes more, sometimes less. In Deuteronomy 1:35; 2:14, Moses uses the word to point out a term of thirty-eight years, which was precisely the number in the present case; for Jerusalem was destroyed about thirty-eight years after our Lord delivered this prediction. But as there are other events in this chapter, which certainly look beyond the destruction of Jerusalem, and which were to take place before the Jews should cease to be a distinct people, I should therefore prefer the translation given above. See Clarke on “Matthew 24:34”.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

Verses 24-31. But in those days — Of vengeance; after that tribulation — Attending the siege and taking of Jerusalem; the sun shall be darkened, &c. — Our Lord having, in the preceding part of his discourse, given his disciples a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, proceeds now to describe the dissolution of the Jewish polity, and the abolition of the Mosiac economy, in all the pomp of language and imagery made use of by the ancient prophets, when they foretold the overthrow of cities and states. The expressions are highly figurative, and signify the passing away of all the glory, excellence, and prosperity of the nation: and the introduction of universal sadness, misery, and confusion; that the Jewish polity, both civil and religious, should be destroyed; that the Jews should be no more a people, united under a form of government administered by themselves, and possessing their own country. See notes on Matthew 24:29-35.

V. 32. Of that day-The day of judgment is often in the Scriptures emphatically called that day.

Neither the Son-Not as man: as man he was no more omniscient than omnipresent. But as God he knows all the circumstances of it.

Verse 32. Neither the Son] This clause is not found either in Matthew or Luke; and Ambrose says it was wanting in some Greek copies in his time. To me it is utterly unaccountable, how Jesus, who knew so correctly all the particulars which he here lays down, and which were to a jot and tittle verified by the event-how he who knew that not one stone should be left on another, should be ignorant of the day and hour when this should be done, though Daniel, Daniel 9:24, &c., could fix the very year, not less than five hundred years before it happened: how he in whom the fulness of the Godhead dwelt bodily, and all the treasures of wisdom and knowledge, should not know this small matter, I cannot comprehend, but on this ground, that the Deity which dwelt in the man Christ Jesus might, at one time, communicate less of the knowledge of futurity to him than at another. However, I strongly suspect that the clause was not originally in this Gospel. Its not being found in the parallel places in the other evangelists is, in my opinion, a strong presumption against it. But Dr. Macknight, and others, solve this difficulty in the following manner. They suppose the verb oiden to have the force of the Hebrew conjugation Hiphel, in which verbs are taken in a causative, declarative, or permissive sense; and that it means here, make known, or promulge, as it is to be understood in 1 Corinthians 2:2. This intimates that this secret was not to be made known, either by men or angels, no, not even by the Son of man himself; but it should be made known by the Father only, in the execution of the purposes of his justice. I am afraid this only cuts the knot, but does not untie it.

Verse 32. But of that day and hour knoweth no man — See note on Matthew 24:36. Neither the Son, but the Father — It must be observed here, that “the words oude o uiov, neither the Son, have been omitted in some copies of Mark, as they are inserted in some copies of Matthew: but there is no sufficient authority for the omission in Mark, any more than for the insertion in Matthew. Erasmus, and some of the moderns, are of opinion, that the words were omitted in the text of Matthew, lest they should afford a handle to the Arians, for proving the Son to be inferior to the Father: but it was to little purpose to erase them out of Matthew, and to leave them standing in Mark. On the contrary, St. Ambrose, and some of the ancients, assert that they were inserted in the text of Mark by the Arians: but there is as little foundation or pretence for this assertion, as there is for the other. It is much more probable that they were omitted in some copies of Mark by some indiscreet orthodox, who thought them to bear too hard upon our Saviour’s dignity: for all the most ancient copies and translations extant retain them: the most ancient fathers quote them, and comment upon them. Admit the words, therefore, as the genuine words of Mark, we must, and we may, without any prejudice to our Saviour’s divinity. For Christ may be considered in two respects, in his human and divine nature; and what is said with regard only to the former, doth not at all affect the latter. As he was the great teacher and revealer of his Father’s will, he might know more than the angels, and yet he might not know all things. It is said in Luke 2:52, that Jesus increased in wisdom and stature, and in favour with God and man. He increased in wisdom, and consequently in his human nature he was not omniscient. In his human nature, he was the son of David; in his divine nature, he was the Lord of David. In his human nature, he was upon earth; in his divine nature, he was in heaven, John 3:13, even while upon earth. In like manner it may be said, that though as God he might know all things, yet he might be ignorant of some things as man. And of this particular the Messiah might be ignorant, because it was no part of his office or commission to reveal it. It is not for you to know the times or the seasons, which the Father hath put in his own power, as our Saviour said, Acts 1:7, when a like question was proposed to him. It might be proper for the disciples, and for the Jews too, by their means, to know the signs and circumstances of our Saviour’s coming, and the destruction of Jerusalem; but upon many accounts it might be unfit for them both to know the precise time.” — Bishop Newton. But Dr. Macknight thinks the proper translation of the passage affords a better solution of the difficulty. “The word oiden here,” says he, “seems to have the force of the Hebrew conjugation hiphil, which, in verbs denoting action, makes that action, whatever it is, pass to another. Wherefore, eidew, which properly signifies, I know, used in the sense of the conjugation hiphil, signifies, I make another to know, I declare. The word has this meaning without dispute, 1 Corinthians 2:2, I determined (eidenai) to know nothing among you but Jesus Christ and him crucified; that is, I determined to make known, to preach nothing among you, but Jesus Christ. So likewise in the text, But of that day and that hour none maketh you to know, none hath power to make you know it; (just as the phrase, Matthew 20:23, is not mine to give, signifies, is not in my power to give;) — no, not the angels, neither the Son, but the Father. — Neither man nor angel, nor even the Son himself, can reveal the day and hour of the destruction of Jerusalem to you; because the Father hath determined that it should not be revealed. The divine wisdom saw fit to conceal from the apostles, and the other disciples of Jesus, the precise period of the destruction of Jerusalem, in order that they might be laid under a necessity of watching continually. And this vigilance was especially proper at that time, because the success of the gospel depended, in a great measure, upon the activity and exemplary lives of those who first professed and published it.” Most commentators, however, prefer the former interpretation. As God, who by his Son revealed to the apostles and first disciples of Jesus the destruction of Jerusalem and the Jewish state, and marked a variety of particulars which were to precede or accompany it, yet did not acquaint them with the day and hour when it should actually take place; so while he has warned us of the certainty of death and a future judgment, and discovered to us many circumstances which will attend, precede, or follow these solemn, and, to us, infinitely interesting events, he has seen fit to conceal from us the exact time when they shall happen, that we may be always expecting and preparing for them. And therefore the subsequent exhortation as much concerns every one of us, as it could possibly concern those to whom it was first given.

Ver. 32. Of that day and hour knoweth no man, no, nor the angels which are in heaven. The note of Poole in the Synopsis is, that certain fathers understand these words of the fall of Jerusalem, as it would seem from the question of the disciples, — when shall those things be?

Neither the Son, but the Father. St. Ambrose, St. Augustine, and St. Jerome are of opinion, that these words were foisted into the text from the Arian copies; because St. Matthew, whom St. Mark closely follows, has not these words, though he treats of some things more fully, and in others intersperses several occurrences.

But though most of the modern versions admit this adjection as genuine, the substance of what the critics teach is, that it is one thing to speak of the Son, as to his divine Essence, and another to speak of him as the Messiah by office. The word Father regards the divinity or godhead, and the word Son, still keeping the Messiah in view, regards his humanity, in which he grew in wisdom, and in favour both with God and men. Considering then the word Son as Messiah, the passage in John 5:19-26 pertinently applies here, as it regards the illumination and endowments of his humanity. “The Son can do nothing of himself, but what he seeth the Father do — The Father loveth the Son, and showeth him all things — for as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment, because he is the Son of man.”

In these views the Saviour considers himself as a servant, come to do the will of the Father, receiving all his instructions from him, and acting in perfect obedience to his will in all things. The argument then is simply this, — that the day and hour of the future judgment is in the sealed book of the deity, and must not be declared, that men may freely pursue the path of duty, till the day of final scrutiny burst on the world at once. The enquiry is foreign to the deity of Christ, who, as God, has declared in doctrine and in parables the glories of his future advent. He reigns till all his enemies shall become his footstool; and who in his times, kairoiv idioiv, his own times, shall show who is the blessed and only Potentate, the King of kings and Lord of lords. 1 Timothy 6:15.

32. But — This is the turning point of the contrast between these things and that day. Not the angels… neither the Son — This is a most important text to prove the pure humanity of the Son of man. His humanity was neither infinite nor omniscient. In his childhood he grew in stature and in wisdom; at his temptation he struggled with the deceptions of the crafty adversary; at his agony his soul was exceeding sorrowful, and here he knows not the day or the hour of his own second coming. As his human mind was not omniscient, so there were facts to it unknown. This union of the divine and human in Christ is more inexplicable than the union of our soul and body, solely because it occurs but once and has no analogy. It has, indeed, been argued, that inasmuch as the Son is here named after the angels in the order of ascending climax, we must understand it to be the Son of God and not the Son of man. The result of this would be to prove that our Lord in his highest personality was limited in knowledge. But those who thus argue forget that even as Son of man he was superior to the angels. They are his ministers. It is as Son of man he judges the world attended by HIS holy angels! Surely it is a thousand times more wonderful that the judgment day should be unknown to the judge than to his mere attendant officers. And this expression, neither the Son, stands in striking coincidence with our Lord’s expression: “It is not for you to know the times or the seasons, which the Father hath put in his own power.” Acts 1:7.

Verse 32. But of that day and hour, &c. — See note on Matthew 24:36.

V. 33. Matthew 24:42; Luke 21:34.

Verses 33-37. Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51. Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6: Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — Oye, evening, answers to the first watch of the night, which began at sun-setting and ended at nine: mesonuktion, or midnight, answers to the second watch, which ended at twelve: alektorofwnia, or the cock-crowing, answers to the third watch, which ended at three in the morning: prwi, or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come; whether in the days of youth, or middle age, or old age; but as soon as we are born, we begin to die; and therefore, as soon as we are capable of expecting any thing, we must expect death. 2d, Our great care must be that, whenever our Lord comes, he do not find us sleeping secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; it will be a great surprise and terror to those that are careless and asleep: it will come upon them as a thief in the night. It is therefore, 4th, the indispensable duty of all Christ’s disciples to watch, to be awake, and keep awake. What I say unto you twelve, I say unto all — My disciples and followers; what I say to you of this generation, I say to all that shall believe in me through your word: Watch — Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.

V. 34. The Son of man is as a man taking a far journey-Being about to leave this world and go to the Father, he appoints the services that are to be performed by all his servants, in their several stations. This seems chiefly to respect ministers at the day of judgment: but it may be applied to all men, and to the time of death. Matthew 25:14; Luke 19:12.

Verse 34. Left his house] oikian, family. Our blessed Lord and Master, when he ascended to heaven, commanded his servants to be faithful and watchful. This fidelity to which he exhorts his servants consists in doing every thing well which is to be done, in the heart or in the family, according to the full extent of the duty. The watchfulness consists in suffering no stranger nor enemy to enter in by the senses, which are the gates of the soul; in permitting nothing which belongs to the Master to go out without his consent; and in carefully observing all commerce and correspondence which the heart may have abroad in the world, to the prejudice of the Master’s service. See Quesnel.

Verses 33-37. Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51. Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6: Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — Oye, evening, answers to the first watch of the night, which began at sun-setting and ended at nine: mesonuktion, or midnight, answers to the second watch, which ended at twelve: alektorofwnia, or the cock-crowing, answers to the third watch, which ended at three in the morning: prwi, or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come; whether in the days of youth, or middle age, or old age; but as soon as we are born, we begin to die; and therefore, as soon as we are capable of expecting any thing, we must expect death. 2d, Our great care must be that, whenever our Lord comes, he do not find us sleeping secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; it will be a great surprise and terror to those that are careless and asleep: it will come upon them as a thief in the night. It is therefore, 4th, the indispensable duty of all Christ’s disciples to watch, to be awake, and keep awake. What I say unto you twelve, I say unto all — My disciples and followers; what I say to you of this generation, I say to all that shall believe in me through your word: Watch — Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.

Verse 34. For the Son of man, &c. — This parable is in substance the same as several recorded by other evangelists; but differs somewhat in circumstances. Authority is given to the servants, that is, power to trade with and improve certain portions of the master’s property; a usual mode of employing servants in the east, during the absence of the master: and to every man his work, so that none was suffered to be idle; which may teach us that there is a work for each of us, and if we know it not, we are either blind or idle, but cannot be held guiltless upon our Lord’s return. And among the rest, the porter was commanded to watch, lest the mansion should be broken open, and the goods damaged or stolen. This was his employ. All the servants being thus appointed to their posts, as in a well ordered family, they were commanded to watch, that is, to be always attentive to this certain result, that their master would return, though at an uncertain time, to call every servant to account, and deal with him according to his conduct. See the notes on Matthew 25:14-30.

Verse 35. Watch ye therefore] The more the master is expected, the more diligent ought the servants to be in working, watching, and keeping themselves in readiness. Can one who has received the sentence of his death, and has no right to live a moment, need any admonition to prepare to die? Does not a prisoner who expects his deliverance, hold himself in continual readiness to leave his dungeon?

Verses 33-37. Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51. Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6: Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — Oye, evening, answers to the first watch of the night, which began at sun-setting and ended at nine: mesonuktion, or midnight, answers to the second watch, which ended at twelve: alektorofwnia, or the cock-crowing, answers to the third watch, which ended at three in the morning: prwi, or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come; whether in the days of youth, or middle age, or old age; but as soon as we are born, we begin to die; and therefore, as soon as we are capable of expecting any thing, we must expect death. 2d, Our great care must be that, whenever our Lord comes, he do not find us sleeping secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; it will be a great surprise and terror to those that are careless and asleep: it will come upon them as a thief in the night. It is therefore, 4th, the indispensable duty of all Christ’s disciples to watch, to be awake, and keep awake. What I say unto you twelve, I say unto all — My disciples and followers; what I say to you of this generation, I say to all that shall believe in me through your word: Watch — Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.

Ver. 35. Watch ye therefore. See on Luke 12:35-40, where the narration is more copious.

Verse 35. Cockcrowing — Here denotes the third watch of the night, or three o’clock in the morning.

Verse 36. He find you sleeping.] A porter asleep exposes the house to be robbed, and well deserves punishment. No wonder that the man is constantly suffering loss who is frequently off his guard. Our Lord shows us in this parable: 1. That himself, ascended to heaven, is the man gone from home. 2. That believers collectively are his family. 3. That his servants are those who are employed in the work of faith and labour of love. 4. That the porter represents the ministers of his Gospel, who should continually watch for the safety and welfare of the whole flock.

5. That every one has his own work-that which belongs to himself and to none other, and for the accomplishment of which he receives sufficient strength from his Lord. 6. That these servants and porters shall give an account to their Lord, how they have exercised themselves in their respective departments. 7. And that as the master of the family will certainly come to require this account at a time when men are not aware, therefore they should be always watchful and faithful. And, 8, That this is a duty incumbent on every soul of man, What I say unto you, I say unto ALL, WATCH! If, after all these warnings, the followers of God be found careless, their misery and condemnation must be great.

ST. MARK

Verses 33-37. Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51. Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6: Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — Oye, evening, answers to the first watch of the night, which began at sun-setting and ended at nine: mesonuktion, or midnight, answers to the second watch, which ended at twelve: alektorofwnia, or the cock-crowing, answers to the third watch, which ended at three in the morning: prwi, or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come; whether in the days of youth, or middle age, or old age; but as soon as we are born, we begin to die; and therefore, as soon as we are capable of expecting any thing, we must expect death. 2d, Our great care must be that, whenever our Lord comes, he do not find us sleeping secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; it will be a great surprise and terror to those that are careless and asleep: it will come upon them as a thief in the night. It is therefore, 4th, the indispensable duty of all Christ’s disciples to watch, to be awake, and keep awake. What I say unto you twelve, I say unto all — My disciples and followers; what I say to you of this generation, I say to all that shall believe in me through your word: Watch — Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.

Verses 33-37. Take ye heed — Of every thing that would unfit you for your Master’s coming, that might lull you into a fatal security, and render you negligent and slothful: watch and pray — Let your minds be always awake to a sense of your danger, and be on your guard against it: watch for the coming of your Lord, that it may not surprise you, and pray for that grace which is necessary to qualify you for it, by enabling you to fulfil his will in all things. For ye know not when the time is — And ought to be ready every day for that which may come any day. This he illustrates in the close by a parable. The Son of man is as a man taking a far journey, &c. — Being about to leave this world and go to the Father; who left his house, and gave authority to his servants, &c. — Gave authority to some that were to be overseers, and work to others that were to be labourers; and commanded the porter to watch — To be ready to open to him at his return; and in the mean time to take care to whom he should open his gates, not to idle vagrants, thieves, and robbers, but only to his master’s friends and servants. Thus our Lord Jesus, when he ascended on high, left something to all his servants to do, expecting they should all serve his cause in his absence, and be ready to receive him at his return. All are appointed to work, and some are authorized to rule. See notes on Matthew 24:42-51. Watch ye therefore — The advice is repeated and pressed upon them, because of its unspeakable importance, as it is also upon us. For ye know not when the master of the house cometh — The builder, head, and ruler of his house, the church; the Son, presiding over his own house, or family, Hebrews 3:6: Ye know not when he will come to take account of his servants, and of their work, and of the improvement they have made; at even or at midnight, &c. — Oye, evening, answers to the first watch of the night, which began at sun-setting and ended at nine: mesonuktion, or midnight, answers to the second watch, which ended at twelve: alektorofwnia, or the cock-crowing, answers to the third watch, which ended at three in the morning: prwi, or the morning, answers to the fourth watch, which ended at six. As if he had said, Early and late, hold yourselves in a prepared state; lest, coming suddenly, he find you sleeping — In a state of lukewarmness and sloth. Observe, reader! 1st, This is applicable to his coming to each of us in particular at death, as well as to his coming to us all in general at the final judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come; whether in the days of youth, or middle age, or old age; but as soon as we are born, we begin to die; and therefore, as soon as we are capable of expecting any thing, we must expect death. 2d, Our great care must be that, whenever our Lord comes, he do not find us sleeping secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord’s coming; ready to say, He will not come, and so being unprepared to meet him. 3d, His coming will indeed be a sudden coming; it will be a great surprise and terror to those that are careless and asleep: it will come upon them as a thief in the night. It is therefore, 4th, the indispensable duty of all Christ’s disciples to watch, to be awake, and keep awake. What I say unto you twelve, I say unto all — My disciples and followers; what I say to you of this generation, I say to all that shall believe in me through your word: Watch — Expect my second coming, and prepare for it, that you may be found in peace, without spot and blameless.

37. What I say unto you — The few disciples who now hear me. I say unto all — Who do not hear me. For they were representative men. Through them our Saviour addressed all ages. His words speak to the congregated Church — to you, reader, and to me — Watch. So that these words do not literally intimate that our Lord expected the judgment day to come in that generation. See supplementary note to Matthew 25.