Luke 21 Commentary

Commotions - Seditions and civil dissensions, with which no people were more agitated than the Jews. Verse 11 Fearful sights - What these were the reader will find in detail on Mat 24:7 (note). Verse 12 Synagogues - Or, assemblies, etc. See these all explained on Mar 13:9 (note). Verse 13 It shall turn to you for a testimony - That is, it shall turn out on your part for a testimony to them (your persecutors) that you are thoroughly persuaded of the truth of what you teach, and that you are no impostors. Verse 14 Settle it therefore, etc. - See on Mat 10:19 (note). Verse 15 I will give you a mouth and wisdom - Στομα, a mouth, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say; and they shall have an irresistible eloquence to say what they ought. Verse 18 But there shall not a hair of your head perish - A proverbial expression for, Ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state. Verse 19 In your patience - Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will preserve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of κτησασθε, possess, or preserve ye, I read κτησεσθε, ye shall preserve. This reading is supported by AB-B, five others; both the Syriac, all the Arabic, Ethiopic, Vulgate, all the Itala except two, Origen, Macarius, and Tertullian. Verse 22 These be the days of vengeance - See on Mat 24:21 (note). Verse 24 They shall fall by the edge of the sword - Those who perished in the siege are reckoned to be not less than eleven hundred thousand. See Mat 24:22. And shall be led away captive - To the number of ninety-seven thousand. See Josephus, War, b. vi. c. ix. s. 2, 3, and on Mat 24:31 (note). Trodden down of the Gentiles - Judea was so completely subjugated that the very land itself was sold by Vespasian; the Gentiles possessing it, while the Jews were either nearly all killed or led away into captivity. Of the Gentiles be fulfilled - Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appointed them to do; and till the time of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on Mat 24:31. Verse 25 The sea and the waves roaring - Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed. Verse 26 Men's hearts failing them for fear - Or, Men fainting away through fear, (Αποψυχοντων), being ready to die. Coming on the earth - Or, Coming upon this land, οικουμενῃ. See this translation of the word vindicated in the note on Luk 2:1 (note). Verse 29 He spake to them a parable - Illustrated all these predicted facts by the simile of a fig tree. See this explained on Mat 24:32 (note). Verse 31 The kingdom of God is nigh at hand - After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail. Verse 32 This generation - This race of men; but see on Mat 24:34 (note), and Mar 13:30 (note). Verse 34 Take heed to yourselves - See our Lord's parable, relative to this matter, explained, Mar 13:34 (note). Be overcharged - Literally, be made heavy, as is generally the case with those who have eaten or drank too much. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God. Verse 35 The face of the whole earth - Or, of this whole land. The land of Judea, on which these heavy judgments were to fall. See Luk 21:25; see also Luk 2:1. Verse 36 Watch ye therefore, and pray always - Perhaps we should connect ες παντι καιρῳ, continually, with αγρυπνειτε, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray; and no man is safe, at any time, who does not attend to this advice as literally as possible. That shall come to pass - That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses. To stand before the Son of man - To be acquitted, and to be condemned, are expressed, in Rom 14:4, by standing and falling. Those who were faithful to the grace they had received were not only not destroyed in the destruction of Jerusalem, but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man - to minister salvation in his name. Verse 37 And in the day time - Or, every day - τας ἡμερας. This probably relates to the four last days of his life already mentioned. Abode in the mount - He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on Mat 21:17. Verse 38 The people came early - He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matthew 24 at the end. Introduction The chief priests and scribes plot our Lord's destruction, Luk 22:1, Luk 22:2. Judas, at the instigation of the devil, betrays him, Luk 22:3-6. He eats his last supper with his disciples, Luk 22:7-18. Institutes the eucharist, Luk 22:19, Luk 22:20. Announces one of his disciples as the traitor, Luk 22:21-23: The contention which should be greatest, Luk 22:24-30. Warns Peter against Satan's devices, Luk 22:31, Luk 22:32. Peter's resolution, Luk 22:33. His denial foretold, Luk 22:34. Tells his disciples to make prudent provision for their own support, Luk 22:35-37. The two swords, Luk 22:38. He goes to the Mount of Olives, and has his agony in the garden, Luk 22:39-46. Judas comes with a mob, Luk 22:47, Luk 22:48. Peter cuts off the ear of the high priest's servant, which Christ heals by a touch, Luk 22:49-51. He addresses the chief priests and captains of the temple, Luk 22:52, Luk 22:53. They lead him to the high priest's house, and Peter follows and denies his Master, Luk 22:54-60. Christ looks upon him, he is stung with remorse, and weeps bitterly, Luk 22:61, Luk 22:62. Jesus is mocked, and variously insulted, Luk 22:63-65. The next morning he is questioned before the council, Luk 22:66, Luk 22:67. He acknowledges himself to be the Son of God, Luk 22:68-70. They condemn him, Luk 22:71. Verse 1 The feast of unleavened bread, etc. - See this largely explained, Exo 23:14 (note); Leviticus 23:2-40 (note), and on Mat 26:2 (note). Verse 2 They feared the people - The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamouring for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees. Verse 3 Then entered Satan into Judas - The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it: - let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of self, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp. Verse 4 And captains - Among the priests who were in waiting at the temple, some were appointed φυλακες, for a guard to the temple; and over these were Ϛρατηγοι commanding officers: both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. Pearce, See another sense of captains, in the note on Mat 27:65 (note). Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in

He looked up - From those on whom his eyes were fixed before. Mr 12:41.

Mk 12:41, also Mk 12:42-44 Verse 1. (a) "and saw the rich men" Mk 12:41

Christ Commendeth the Poor Widow. 1 And he looked up, and saw the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: 4 For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had. This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That charity to the poor is a main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured poor widows ( ch. xx. ); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what gifts were cast into the treasury, v. 1 . He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing to give may yet do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot help themselves, or beg for themselves. But here was one that was herself poor and yet gave what little she had to the treasury. It was but two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest: She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her. Jehovah-jireh—the Lord will provide. 4. That, whatever may be called the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the offerings of God, and it shall be so accepted and recompensed.

(1) "mites" Mk 12:42 (b) "more than they all" 2Cor 8:12

(b) "more than they all" 2Cor 8:12

Penury. Poverty.

Goodly stones - Such as no engines now in use could have brought, or even set upon each other. Some of them (as an eye witness who lately measured them writes) were forty - five cubits long, five high, and six broad; yet brought thither from another country. And gifts - Which persons delivered from imminent dangers had, in accomplishment of their vows, hung on the walls and pillars. The marble of the temple was so white, that it appeared like a mountain of snow at a distance. And the gilding of many parts made it, especially when the sun shone, a most splendid and beautiful spectacle. Mt 24:1; Mr 13:1.

Goodly stones. Beautiful stones. Either referring to the large, square, and well-finished stones of which the eastern wall was built, or to the precious stones which might have been used in decorating the temple itself. Mk 13:1. Gifts. This word properly denotes anything devoted or dedicated to God. Anciently warriors dedicated to their gods the spoils of war--the shields, and helmets, and armour, and garments of those slain in battle. These were suspended in the temples. It would seem that something of this kind had occurred in the temple of Jerusalem, and that the people, to express their gratitude to God, had suspended on the pillars and porches of the temple gifts and offerings. Josephus mentions particularly a golden vine with which Herod the Great had adorned the columns of the temple (Antiq. xiii. 8). See also 2 Mac. v. 16; ix. 16. (c) "And as some spake" Mt 24:1, Mk 13:1

Judgments Predicted. 5 And as some spake of the temple, how it was adorned with goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. 9 But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: 11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. 12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. 13 And it shall turn to you for a testimony. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer: 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not a hair of your head perish. 19 In your patience possess ye your souls. See here, I. With what admiration some spoke of the external pomp and magnificence of the temple, and they were some of Christ's own disciples too; and they took notice of it to him how it was adorned with goodly stones and gifts, v. 5 . The outside was built up with goodly stones, and within it was beautified and enriched with the presents that were offered up for that purpose, and were hung up in it. They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we speak of the temple, it should be of the presence of God in it, and of the ordinances of God administered in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers; for the king's daughter is all glorious within. II. With what contempt Christ spoke of them, and with what assurance of their being all made desolate very shortly ( v. 6 ): " As for those things which you behold, those dear things which you are so much in love with, behold, the days will come, and some now living may live to see them, in which there shall not be left one stone upon another. This building, which seems so beautiful that one would think none could, for pity, pull it down, and which seems so strong that one would think none would be able to pull it down, shall yet be utterly ruined; and this shall be done as soon as ever the spiritual temple of the gospel church (the substance of that shadow) begins to flourish in the world." Did we by faith foresee the blasting and withering of all external glory, we should not set our hearts upon it as those do that cannot see, or will not look, so far before them. III. With what curiosity those about him enquire concerning the time when this great desolation should be: Master, when shall these things be? v. 7 . It is natural to us to covet to know future things and the time of them, which it is not for us to know, when we are more concerned to ask what is our duty in the prospect of these things, and how we may prepare for them, which it is for us to know. They enquire what sign there shall be when these things shall come to pass. They ask not for a present sign, to confirm the prediction itself, and to induce them to believe it (Christ's word was enough for that), but what the future signs will be of the approaching accomplishment of the prediction, by which they may be put in mind of it. These signs of the times Christ had taught them to observe. IV. With what clearness and fulness Christ answers their enquiries, as far as was necessary to direct them in their duty; for all knowledge is desirable as far as it is in order to practice. 1. They must expect to hear of false Christs and false prophets appearing, and false prophecies given out ( v. 8 ): Many shall come in my name; he does not mean in the name of Jesus, though there were some deceivers who pretended commissions from him (as Acts xix. 13 ), but usurping the title and character of the Messiah. Many pretended to be the deliverers of the Jewish church and nation from the Romans, and to fix the time when the deliverance should be wrought, by which multitudes were drawn into a snare, to their ruin. They shall say, hoti ego eimi — I am he, or I am, as if they would assume that incommunicable name of God, by which he made himself known when he came to deliver Israel out of Egypt, I am; and, to encourage people to follow them, they added, " The time draws near when the kingdom shall be restored to Israel, and all who will follow me shall share in it." Now as to this, he gives them a needful caution (1.) "Take heed that you be not deceived; do not imagine that I shall myself come again in external glory, to take possession of the throne of kingdoms. No, you must not expect any such thing, for my kingdom is not of this world." When they asked solicitously and eagerly, Master, when shall these things be? the first word Christ said was, Take heed that you be not deceived. Note, Those that are most inquisitive in the things of God (though it is very good to be so) are in most danger of being imposed upon, and have most need to be upon their guard. (2.) " Go you not after them. You know the Messiah is come, and you are not to look for any other; and therefore do not so much as hearken to them, nor have any thing to do with them." If we are sure that Jesus is the Christ, and his doctrine is the gospel, of God, we must be deaf to all intimations of another Christ and another gospel. 2. They must expect to hear of great commotions in the nations, and many terrible judgments inflicted upon the Jews and their neighbours. (1.) There shall be bloody wars ( v. 10 ): Nation shall rise against nation, one part of the Jewish nation against another, or rather the whole against the Romans. Encouraged by the false Christs, they shall wickedly endeavour to throw off the Roman yoke, by taking up arms against the Roman powers; when they had rejected the liberty with which Christ would have made them free they were left to themselves, to grasp at their civil liberty in ways that were sinful, and therefore could not be successful. (2.) There shall be earthquakes, great earthquakes, in divers places, which shall not only frighten people, but destroy towns and houses, and bury many in the ruins of them. (3.) There shall be famines and pestilences, the common effects of war, which destroys the fruits of the earth, and, by exposing men to ill weather and reducing them to ill diet, occasions infectious diseases. God has various ways of punishing a provoking people. The four sorts of judgments which the Old-Testament prophets so often speak of are threatened by the New-Testament prophets too; for, though spiritual judgments are more commonly inflicted in gospel times, yet God makes use of temporal judgments also. (4.) There shall be fearful sights and great signs from heaven, uncommon appearances in the clouds, comets and blazing stars, which frighten the ordinary sort of beholders, and have always been looked upon as ominous, and portending something bad. Now, as to these, the caution he gives them is, " Be not terrified. Others will be frightened at them, but be not you frightened, v. 2 . As to the fearful sights, let them not be fearful to you, who look above the visible heavens to the throne of God's government in the highest heavens. Be not dismayed at the signs of heaven, for the heathen are dismayed at them, Jer. x. 2 . And, as to the famines and pestilences, you fall into the hands of God, who has promised to those who are his that in the days of famine they shall be satisfied, and that he will keep them from the noisome pestilence; trust therefore in him, and be not afraid. Nay, when you hear of wars, when without are fightings and within are fears, yet then be not you terrified; you know the worst that any of these judgments can do to you, and therefore be not afraid of them; for," [1.] "It is your interest to make the best of that which is, for all your fears cannot alter it: these things must first come to pass; there is no remedy; it will be your wisdom to make yourselves easy by accommodating yourselves to them." [2.] "There is worse behind; flatter not yourselves with a fancy that you will soon see an end of these troubles, no, not so soon as you think of: the end is not by and by, not suddenly. Be not terrified, for, if you begin so quickly to be discouraged, how will you bear up under what is yet before you?" 3. They must expect to be themselves for signs and wonders in Israel; their being persecuted would be a prognostic of the destruction of the city and temple, which he had now foretold. Nay, this would be the first sign of their ruin coming: " Before all these, they shall lay their hands on you. The judgment shall begin at the house of God; you must smart first, for warning to them, that, if they have any consideration, they may consider, If this be done to the green tree, what shall be done to the dry? See 1 Pet. iv. 17, 18 . But this is not all; this must be considered not only as the suffering of the persecuted, but as the sin of the persecutors. Before God's judgments are brought upon them, they shall fill up the measure of their iniquity by laying their hands on you." Note, The ruin of a people is always introduced by their sin; and nothing introduces a surer or sorer ruin than the sin of persecution. This is a sign that God's wrath is coming upon a people to the uttermost when their wrath against the servants of God comes to the uttermost. Now as to this, (1.) Christ tells them what hard things they should suffer for his name's sake, much to the same purport with what he had told them when he first called them to follow him, Matt. x. : They should know the wages of it, that they might sit down and count the cost. St. Paul, who was the greatest labourer and sufferer of them all, not being now among them, was told by Christ himself what great things he should suffer for his name's sake ( Acts ix. 16 ), so necessary is it that all who will live godly in Christ Jesus should count upon persecution. The Christians, having themselves been originally Jews, and still retaining an equal veneration with them for the Old Testament and all the essentials of their religion, and differing only in ceremony, might expect fair quarter with them; but Christ bids them not expect it: "No, they shall be the most forward to persecute you. " [1.] "They shall use their own church-power against you: They shall deliver you up to the synagogues to be scourged there, and stigmatized with their anathemas. " [2.] "They shall incense the magistrates against you: they shall deliver you into prisons, that you may be brought before kings and rulers for my name's sake, and be punished by them." [3.] "Your own relations will betray you ( v. 16 ), your parents, brethren, and kinsfolks, and friends; so that you will not know whom to put a confidence in, or where to be safe." [4.] "Your religion will be made a capital crime, and you will be called to resist unto blood. Some of you shall they cause to be put to death; so far must you be from expecting honour and wealth that you must expect nothing but death in its most frightful shapes, death in all its dreadful pomp. Nay." [5.] "You shall be hated of all men for my name's sake. " This is worse than death itself, and was fulfilled when the apostles were not only appointed to death, but made a spectacle to the world, and counted as the filth of the world, and the offscouring of all things, which every body loathes, 1 Cor. iv. 9 , 13 . They were hated of all men, that is, of all bad men, who could not bear the light of the gospel (because it discovered their evil deeds), and therefore hated those who brought in that light, flew in their faces, and would have pulled them to pieces. The wicked world, which hated to be reformed, hated Christ the great Reformer, and all that were his, for his sake. The rulers of the Jewish church, knowing very well that if the gospel obtained among the Jews their usurped abused power was at an end, raised all their forces against it, put it into an ill name, filled people's minds with prejudices against it, and so made the preachers and professors of it odious to the mob. (2.) He encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with. [1.] God will bring glory both to himself and them out of their sufferings: " It shall turn to you for a testimony, v. 13 . Your being set up thus for a mark, and publicly persecuted, will make you the more taken notice of and your doctrine and miracles the more enquired into; your being brought before kings and rulers will give you an opportunity of preaching the gospel to them, who otherwise would never have come within hearing of it; your suffering such severe things, and being so hated by the worst of men, men of the most vicious lives, will be a testimony that you are good, else you would not have such bad men for your enemies; your courage, and cheerfulness, and constancy under your sufferings will be a testimony for you, that you believe what you preach, that you are supported by a divine power, and that the Spirit of God and glory rests upon you." [2.] "God will stand by you, and own you, and assist you, in your trials; you are his advocates, and you shall be well furnished with instructions, v. 14, 15 . Instead of setting your hearts on work to contrive an answer to informations, indictments, articles, accusations, and interrogatories, that will be exhibited against you in the ecclesiastical and civil courts, on the contrary, settle it in your hearts, impress it upon them, take pains with them to persuade them not to meditate before what you shall answer; do not depend upon your own wit and ingenuity, your own prudence and policy, and do not distrust or despair of the immediate and extraordinary aids of the divine grace. Think not to bring yourselves off in the cause of Christ as you would in a cause of your own, by your own parts and application, with the common assistance of divine Providence, but promise yourselves, for I promise you, the special assistance of divine grace: I will give you a mouth and wisdom. " This proves Christ to be God; for it is God's prerogative to give wisdom, and he it is that made man's mouth. Note, First, A mouth and wisdom together completely fit a man both for services and sufferings; wisdom to know what to say, and a mouth wherewith to say it as it should be said. It is a great happiness to have both matter and words wherewith to honour God and do good; to have in the mind a storehouse well furnished with things new and old, and a door of utterance by which to bring them forth. Secondly, Those that plead Christ's cause may depend upon him to give them a mouth and wisdom, which way soever they are called to plead it, especially when they are brought before magistrates for his name's sake. It is not said that he will send an angel from heaven to answer for them, though he could do this, but that he will give them a mouth and wisdom to enable them to answer for themselves, which puts a greater honour upon them, which requires them to use the gifts and graces Christ furnishes them with, and redounds the more to the glory of God, who stills the enemy and the avenger out of the mouths of babes and sucklings. Thirdly, When Christ gives to his witnesses a mouth and wisdom, they are enabled to say that both for him and themselves which all their adversaries are not able to gainsay or resist, so that they are silenced, and put to confusion. This was remarkably fulfilled presently after the pouring out of the Spirit, by whom Christ gave his disciples this mouth and wisdom, when the apostles were brought before the priest sand rulers, and answered them so as to make them ashamed, Acts iv., v., and vi . [3.] "You shall suffer no real damage by all the hardships they shall put upon you ( v. 18 ): There shall not a hair of your head perish. " Shall some of them lose their heads, and yet not lose a hair? It is a proverbial expression, denoting the greatest indemnity and security imaginable; it is frequently used both in the Old Testament and New, in that sense. Some think that it refers to the preservation of the lives of all the Christians that were among the Jews when they were cut off by the Romans; historians tell us that not one Christian perished in that desolation. Others reconcile it with the deaths of multitudes in the cause of Christ, and take it figuratively in the same sense that Christ saith, He that loseth his life for my sake shall find it. "Not a hair of your head shall perish but," First, "I will take cognizance of it." To this end he had said ( Matt. x. 30 ), The hairs of your head are all numbered; and an account is kept of them, so that none of them shall perish but he will miss it. Secondly, "It shall be upon a valuable consideration. " We do not reckon that lost or perishing which is laid out for good purposes, and will turn to a good account. If we drop the body itself for Christ's name's sake, it does not perish, but is well bestowed. Thirdly, "It shall be abundantly recompensed; when you come to balance profit and loss, you will find that nothing has perished, but, on the contrary, that you have great gain in present comforts, especially in the joys of a life eternal;" so that though we may be losers for Christ we shall not, we cannot, be losers by him in the end. [4.] "It is therefore your duty and interest, in the midst of your own sufferings and those of the nation, to maintain a holy sincerity and serenity of mind, which will keep you always easy ( v. 19 ): In your patience possess ye your souls; get and keep possession of your souls." Some read it as a promise, "You may or shall possess your souls." It comes all to one. Note, First, It is our duty and interest at all times, especially in perilous trying times, to secure the possession of our own souls; not only that they be not destroyed and lost for ever, but that they be not distempered now, nor our possession of them disturbed and interrupted. " Possess your souls, be your own men, keep up the authority and dominion of reason, and keep under the tumults of passion, that neither grief nor fear may tyrannize over you, nor turn you out of the possession and enjoyment of yourselves." In difficult times, when we can keep possession of nothing else, then let us make that sure which may be made sure, and keep possession of our souls. Secondly, It is by patience, Christian patience, that we keep possession of our own souls. "In suffering times, set patience upon the guard for the preserving of your souls; by it keep your souls composed and in a good frame, and keep out all those impressions which would ruffle you and put you out of temper."

Mt 24:2.

The account of the destruction of Jerusalem contained in this chapter has been fully considered in Mt 24:1, and following. All that will be necessary here will be an explanation of a few words that did not occur in that chapter.

I am the Christ; and the time is near - When I will deliver you from all your enemies. They are the words of the seducers.

(e) "Take heed that ye" 2Thes 2:3,9,10, 1Jn 4:1, 2Jn 1:7 (f) "and the time draweth near" Rev 1:3

Commotions - Intestine broils; civil wars.

Commotions. Insurrections. Subjects rising against their rulers. (g) "be not terrified" Prov 3:25,26

(h) "Nation shall rise" Hag 2:22

Fearful sights and signs from heaven - Of which Josephus gives a circumstantial account.

Fearful sights.

Mr 13:9.

Synagogues, and into prisons. Mk 13:9, Mk 13:10 (i) "into prisons" Acts 4:3, 5:18, 12:4, 16:24, Rev 2:10 (k) "brought before kings" Acts 25:23

It shall turn to you for a testimony - Of your having delivered your own souls, and of their being without excuse.

(l) "And it shall turn to" Php 1:28, 2Thes 1:5

Settle it therefore in your hearts. Fix it firmly in your minds--so firmly as to become a settled principle--that you are always to depend on God for aid in all your trials. Mk 13:11. (m) "not to meditate" Mk 13:11

A mouth. Eloquence, ability to speak as the case may demand. Comp. Ex 4:11. Gainsay. Speak against. They will not be able to reply to it, or to resist the force of what you shall say. (n) "not be able" Acts 6:10

Mt 10:21.

(o) "ye shall be betrayed" Mic 7:5,6 (p) "and some of you" Acts 7:59, 12:2, 26:10, Rev 2:13, 6:9, 12:11

Mt 24:13; Mr 13:13.

(q) "hated of all men." Jn 17:14

Not a hair of your head - A proverbial expression, shall perish - Without the special providence of God. And then, not before the time, nor without A full reward.

A hair of your head perish. This is a proverbial expression, denoting that they should not suffer any essential injury. This was strikingly fulfilled in the fact that in the calamities of Jerusalem there is reason to believe that no Christian suffered. Before those calamities came on the city they had fled to Pella, a city on the east of the Jordan. Mt 24:18. (r) "But there shall not" Mt 10:30

In your patience possess ye your souls - Be calm and serene, masters of yourselves, and superior to all irrational and disquieting passions. By keeping the government of your spirits, you will both avoid much misery, and guard the better against all dangers.

In your patience. Rather by your perseverance. The word patience here means constancy or perseverance in sustaining afflictions. Possess ye your souls. Some read here the future instead of the present of the verb rendered possess. The word possess means here to preserve or keep, and the word souls means lives. This passage may be thus translated: By persevering in bearing these trials you will save your lives, or you will be safe; or, by persevering preserve your lives, that is, do not yield to these calamities, but bear up under them, for he that endureth to the end, the same shall be saved. Comp. Mt 24:13. (s) "In your patience" Rom 5:3, He 10:36, Jas 1:4

Judgments Predicted. 20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judæa flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Having given them an idea of the times for about thirty-eight years next ensuing, he here comes to show them what all those things would issue in at last, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation, which would be a little day of judgment, a type and figure of Christ's second coming, which was not so fully spoken of here as in the parallel place ( Matt. xxiv. ), yet glanced at; for the destruction of Jerusalem would be as it were the destruction of the world to those whose hearts were bound up in it. I. He tells them that they should see Jerusalem besieged, compassed with armies ( v. 20 ), the Roman armies; and, when they saw this, they might conclude that its desolation was nigh, for in this the siege would infallibly end, though it might be a long siege. Note, As in mercy, so in judgment, when God begins, he will make an end. II. He warns them, upon this signal given, to shift for their own safety ( v. 21 ): " Then let them that are in Judea quit the country and flee to the mountains; let them that are in the midst of it " (Of Jerusalem) " depart out, before the city be closely shut up, and" (as we say now) "before the trenches be opened; and let not them that are in the countries and villages about enter into the city, thinking to be safe there. Do you abandon a city and country which you see God has abandoned and given up to ruin. Come out of her, my people. " III. He foretels the terrible havoc that should be made of the Jewish nation ( v. 22 ): Those are the days of vengeance so often spoken of by the Old-Testament prophets, which would complete the ruin of that provoking people. All their predictions must now be fulfilled, and the blood of all the Old-Testament martyrs must now be required. All things that are written must be fulfilled at length. After days of patience long abused, there will come days of vengeance; for reprieves are not pardons. The greatness of that destruction is set forth, 1. By the inflicting cause of it. It is wrath upon this people, the wrath of God, that will kindle this devouring consuming fire. 2. By the particular terror it would be to women with child, and poor mothers that are nurses. Woe to them, not only because they are most subject to frights, and least able to shift for their own safety, but because it will be a very great torment to them to think of having borne and nursed children for the murderers. 3. By the general confusion that should be all the nation over. There shall be great distress in the land, for men will not know what course to take, nor how to help themselves. IV. He describes the issue of the struggles between the Jews and the Romans, and what they will come to at last; in short, 1. Multitudes of them shall fall by the edge of the sword. It is computed that in those wars of the Jews there fell by the sword above eleven hundred thousand. And the siege of Jerusalem was, in effect, a military execution. 2. The rest shall be led away captive; not into one nations, as when they were conquered by the Chaldeans, which gave them an opportunity of keeping together, but into all nations, which made it impossible for them to correspond with each other, much less to incorporate. 3. Jerusalem itself was trodden down of the Gentiles. The Romans, when they had made themselves masters of it, laid it quite waste, as a rebellious and bad city, hurtful to kings and provinces, and therefore hateful to them. V. He describes the great frights that people should generally be in. Many frightful sights shall be in the sun, moon, and stars, prodigies in the heavens, and here in this lower world, the sea and the waves roaring, with terrible storms and tempests, such as had not been known, and above the ordinary working of natural causes. The effect of this shall be universal confusion and consternation upon the earth, distress of nations with perplexity, v. 25 . Dr. Hammond understands by the nations the several governments or tetrarchies of the Jewish nation, Judea, Samaria, and Galilee; these shall be brought to the last extremity. Men's hearts shall fail them for fear ( v. 26 ), apopsychonton anthropon — men being quite exanimated, dispirited, unsouled, dying away for fear. Thus those are killed all the day long by whom Christ's apostles were so ( Rom. viii. 36 ), that is, they are all the day long in fear of being killed; sinking under that which lies upon them, and yet still trembling for fear of worse, and looking after those things which are coming upon the world. When judgment begins at the house of God, it will not end there; it shall be as if all the world were falling in pieces; and where can any be secure then? The powers of heaven shall be shaken, and then the pillars of the earth cannot but tremble. Thus shall the present Jewish policy, religion, laws, and government, be all entirely dissolved by a series of unparalleled calamities, attended with the utmost confusion. So Dr. Clarke. But our Saviour makes use of these figurative expressions because at the end of time they shall be literally accomplished, when the heavens shall be rolled together as a scroll, and all their powers not only shaken, but broken, and the earth and all the works that are therein shall be burnt up, 2 Pet. iii. 10 , 12 . As that day was all terror and destruction to the unbelieving Jews, so the great day will be to all unbelievers. VI. He makes this to be a kind of appearing of the Son of man: Then shall they see the Son of man coming in a cloud, with power and great glory, v. 27 . The destruction of Jerusalem was in a particular manner an act of Christ's judgment, the judgment committed to the Son of man; his religion could never be thoroughly established but by the destruction of the temple, and the abolishing of the Levitical priesthood and economy, after which even the converted Jews, and many of the Gentiles too, were still hankering, till they were destroyed; so that it might justly be looked upon as a coming of the Son of man, in power and great glory, yet not visibly, but in the clouds; for in executing such judgments as these clouds and darkness are round about him. Now this was, 1. An evidence of the first coming of the Messiah; so some understand it. Then the unbelieving Jews shall be confined, when it is too late, that Jesus was the Messiah; those that would not see him coming in the power of his grace to save them shall be made to see him coming in the power of his wrath to destroy them; those that would not have him to reign over them shall have him to triumph over them. 2. It was an earnest of his second coming. Then in the terrors of that day they shall see the Son of man coming in a cloud, and all the terrors of the last day. They shall see a specimen of it, a faint resemblance of it. If this be so terrible, what will that be? VII. He encourages all the faithful disciples in reference to the terrors of that day ( v. 28 ): " When these things begin to come to pass, when Jerusalem is besieged, and every thing is concurring to the destruction of the Jews, then do you look up, when others are looking down, look heavenward, in faith, hope, and prayer, and lift up your heads with cheerfulness and confidence, for your redemption draws night. " 1. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them; then had the churches rest. 2. When he comes to judge the world at the last day, he will redeem all that are his, from all their grievances. And the foresight of that day is as pleasant to all good Christians as it is terrible to the wicked and ungodly. Their death itself is so; when they see that day approaching, they can lift up their heads with joy, knowing that their redemption draws nigh, their removal to their Redeemer. VIII. Here is one word of prediction that looks further than the destruction of the Jewish nation, which is not easily understood; we have it in v. 24 : Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled. 1. Some understand it of what is past; so Dr. Hammond. The Gentiles, who have conquered Jerusalem, shall keep possession of it, and it shall be purely Gentile, till the times of the Gentiles be fulfilled, till a great part of the Gentile world shall have become Christian, and then after Jerusalem shall have been rebuilt by Adrian the emperor, with an exclusion of all the Jews from it, many of the Jews shall turn Christians, shall join with the Gentile Christians, to set up a church in Jerusalem, which shall flourish there for a long time. 2. Others understand it of what is yet to come; so Dr. Whitby. Jerusalem shall be possessed by the Gentiles, of one sort or other, for the most part, till the time come when the nations that yet remain infidels shall embrace the Christian faith, when the kingdoms of this world shall become Christ's kingdoms, and then all the Jews shall be converted. Jerusalem shall be inhabited by them, and neither they nor their city any longer trodden down by the Gentiles.

Let them that are in the midst of it - Where Jerusalem stands (that is, they that are in Jerusalem) depart out of it, before their retreat is cut off by the uniting of the forces near the city, and let not them that are in the adjacent countries by any means enter into it.

And things which are written - Particularly in Daniel.

All things which are written may be fulfilled. Judgment had been threatened by almost all the prophets against that wicked city. They had spoken of its crimes and threatened its ruin. Once God had destroyed Jerusalem and carried the people to Babylon; but their crimes had been repeated when they returned, and God had again threatened their ruin. Particularly was this very destruction foretold by Daniel, Dan 9:26,27. "And after threescore and two weeks shall Messiah be cut off, but not for himself; and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined." Dan 9:26, Dan 9:27. (t) "all things which" De 28:25,48, Dan 9:26,27, Zech 11:6, 14:1,2

(u) "But woe unto them" Lam 4:10

They shall fall by the edge of the sword, and shall be led away captive - Eleven hundred thousand perished in the siege of Jerusalem, and above ninety thousand were sold for slaves. So terribly was this prophecy fulfilled! And Jerusalem shall be trodden by the Gentiles - That is, inhabited. So it was indeed. The land was sold, and no Jew suffered even to come within sight of Jerusalem. The very foundations of the city were ploughed up, and a heathen temple built where the temple of God had stood. The times of the Gentiles - That is, the times limited for their treading the city; which shall terminate in the full conversion of the Gentiles.

Shall fall, &c. No less than one million one hundred thousand perished in the siege of Jerusalem. Shall be led away captive. More than ninety thousand were led into captivity. Mt 24:1, and following. Shall be trodden down by the Gentiles. Shall be in posses sion of the Gentiles, or be subject to them. The expression also implies that it would be an oppressive subjection, as when a captive in war is trodden down under the feet of the conqueror. Anciently conquerors trod on the necks of those who were subdued by them, Josh 10:24; 2Sam 22:41, Eze 21:29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly represented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror. Until the times of the Gentiles be fulfilled. This passage has been understood very differently by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep possession of it until a part of the pagans should be converted, when it should be rebuilt. Thus it was rebuilt by the Emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by becoming Christians, meaning that it should always be desolate. Others, that Christ meant to say that in the times of the millennium, when the gospel should spread universally, he would reign personally on the earth, and that the Jews would return and rebuild Jerusalem and the temple. This is the opinion of the Jews and of many Christians. The meaning of the passage clearly is, 1st. That Jerusalem would be completely destroyed. 2nd. That this would be done by Gentiles--that is, by the Roman armies. 3rd. That this desolation would continue as long as God should judge it proper in a fit manner to express his abhorrence of the crimes of the nation--that is, until the times allotted to them by God for this desolation should be accomplished, without specifying how long that would be, or what would occur to the city after that. It may be rebuilt, and inhabited by converted Jews. Such a thing is possible, and the Jews naturally seek that as their home; but whether this be so or not, the time when the Gentiles, as such, shall have dominion over the city is limited. Like all other cities on the earth, it will yet be brought under the influence of the gospel, and will be inhabited by the true friends of God. Pagan, infidel, anti-Christian dominion shall cease there, and it will be again a place where God will be worshipped in sincerity--a place even then of peculiar interest from the recollection of the events which have occurred there. How long it is to be before this occurs is known only to Him "who hath put the times and seasons in his own power," Acts 1:7. (w) "until the times of the Gentiles" Rom 11:25

And there shall be - Before the great day, which was typified by the destruction of Jerusalem: signs - Different from those mentioned Lu 21:11, &c. Mt 24:29; Mr 13:24.

Mt 24:29. Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this meaning, and there seems some propriety in so using it here. The word translated distress denotes anxiety of mind--such an anxiety as men have when they do not know what to do to free themselves from calamities; and it means here that the calamities would be so great and overwhelming that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils. With perplexity. Rather on account of their perplexity, or the desperate state of their affairs. The Syriac has it, "perplexity or wringing of hands," which is a sign of deep distress and horror. The sea and the waves roaring. This is not to be understood literally, but as an image of great distress. Probably it is designed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it, until the whole country would be desolate. The same image is also used in Is 8:7,8, Rev 18:15. (x) "Distress of nations" Dan 12:1

Men's hearts failing them. This is an expression denoting the highest terror. The word rendered failing commonly denotes to die, and here it means that the terror would be so great that men would faint and be ready to die in view of the approaching calamities. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked will be arraigned before the Son of God, and when they shall have before them the prospect of the awful sufferings of hell --the pains and woes which shall continue for ever! It will be no wonder, then, if they call on the rocks and mountains to hide them from the face of God, and if their hearts sink within them at the prospect of eternal suffering. (y) "powers of heaven" 2Pet 3:10-12

(z) "distress of nations" Dan 12:1

Now when these things - Mentioned Lu 21:8,10, &c, begin to come to pass, look up with firm faith, and lift up your heads with joy: for your redemption out of many troubles draweth nigh, by God's destroying your implacable enemies.

Your redemption draweth nigh. Mt 24:33. This is expressed in the 31st verse thus: "the kingdom of God is nigh at hand"--that is, from that time God will signally build up his kingdom. It shall be fully established when the Jewish policy shall come to an end; when the temple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end; they shall no longer be able to persecute you, and you shall be completely delivered from all these trials and calamities in Judea. (a) "your redemption draweth nigh" Rom 8:23

Behold the fig tree and all the trees - Christ spake this in the spring, just before the passover; when all the trees were budding on the mount of Olives, where they then were.

(b) "And he spake" Mt 24:32, Mk 13:28

Judgments Predicted. 29 And he spake to them a parable; Behold the fig tree, and all the trees; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall pass away: but my words shall not pass away. 34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him. Here, in the close of this discourse, I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees, v. 29-31 . As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already raised up out of his holy habitation ( Zech. ii. 13 ); then stand still and see his salvation. II. He charges them to look upon those things as neither doubtful nor distant (for then they would not make a due impression on them), but as sure and very near. The destruction of the Jewish nation, 1. Was near ( v. 32 ): This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it. 2. It was sure; the sentence was irreversible; it was a consumption determined; the decree was gone forth ( v. 33 ): " Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but my words shall not; whether they take hold or no, they will take effect, and not one of them fall to the ground, " 1 Sam. iii. 19 . III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them ( v. 34, 35 ): Take heed to yourselves. This is the word of command given to all Christ's disciples: " Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions." Note, We cannot be safe if we be secure. It concerns us at all times, but especially at some times, to be very cautious. See here, 1. What our danger is: that the day of death and judgment should come upon us unawares, when we do not expect it, and are not prepared for it,—lest, when we are called to meet our Lord, that be found the furthest thing from our thoughts which ought always to be laid nearest our hearts, lest it come upon us as a snare; for so it will come upon the most of men, who dwell upon the earth, and mind earthly things only, and have no converse with heaven; to them it will be as a snare. See Eccl. ix. 12 . It will be a terror and a destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our duty is, in consideration of this danger: we must take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them:—(1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess: Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be unaffected with those things that are most affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be constant. IV. He counsels them to prepare and get ready for this great day, v. 36 . Here see, 1. What should be our aim: that we may be accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to escape that, but to stand before the Son of man; not only to stand acquitted before him as our Judge ( Ps. i. 5 ), to have boldness in the day of Christ (that is supposed in our escaping all those things), but to stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple ( Rev. vii. 15 ), always to behold his face, as the angels, Matt. xviii. 10 . The saints are here said to be accounted worthy, as before, ch. xx. 35 . God, by the good work of his grace in them, makes them meet for this happiness, and, by the good will of his grace towards them, accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our actings in these aims: Watch therefore, and pray always. Watching and praying must go together, Neh. iv. 9 . Those that would escape the wrath to come, and make sure of the joys to come, must watch and pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. "Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome." (2.) To keep up their communion with God: " Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions." Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world. V. In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach ( v. 38 ): They all came early in the morning, flocking to the temple, like doves to their windows, to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.

Ye know of yourselves - Though none teach you.

The kingdom of God is nigh - The destruction of the Jewish city, temple, and religion, to make way for the advancement of my kingdom.

Till all things be effected - All that has been spoken of the destruction of Jerusalem, to which the question, Lu 21:7, relates: and which is treated of from Lu 21:8 - 24.

(c) "Heaven and earth" Is 40:8, 51:6

Take heed, lest at any time your hearts be overloaded with gluttony and drunkenness - And was there need to warn the apostles themselves against such sins as these? Then surely there is reason to warn even strong Christians against the very grossest sins. Neither are we wise, if we think ourselves out of the reach of any sin: and so that day - Of judgment or of death, come upon you, even you that are not of this world - Unawares. Mt 24:42; Mr 13:33; Lu 12:35.

Lest at any time your hearts be overcharged, &c. The meaning of this verse is, "Be continually expecting these things. Do not forget them, and do not be secure and satisfied with this life and the good things which it furnishes. Do not suffer yourselves to be drawn into the fashions of the world; to be conformed to its customs; to partake of its feasts and revelry; and so these calamities shall come upon you when you least expect them." And from this we may learn--what alas! we may from the lives of many professing Christians --that there is need of cautioning the disciples of Jesus now that they do not indulge in the festivities of this life, and forget that they are to die and come to judgment. How many, alas! who bear the Christian name, have forgotten this caution of the Saviour, and live as if their lives were secure; as if they feared not death; as if there were no heaven and no judgment! Christians should feel that they are soon to die, and that their portion is not in this life; and, feeling this, they should be looking for and hasting unto the coming of the day of God. Overcharged. Literally, be made heavy, as is the case with those who have eaten and drunken too much. Surfeiting. Excessive eating and drinking, so as to oppress the body; indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, though the food and drink should be in themselves lawful. Drunkenness. Intoxication, intemperance in drinking. The ancients were not acquainted with the poison that we chiefly use on which to become drunk. They had no distilled spirits. They became intoxicated on wine, and strong drink made of a mixture of dates, honey, &c. All nations have contrived some way to become intoxicated--to bring in folly, and disease, and poverty, and death, by drunkenness; and in nothing is the depravity of men more manifest than in thus endeavouring to hasten the ravages of crime and death.

That sit - Careless and at ease.

As a snare. In Matthew and Mark Jesus compares the suddenness with which these calamities would come to the deluge coming in the days of Noah. Here he likens it to a snare. Birds are caught by a snare or net. It is sprung on them quickly, and when they are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to denote the suddenness of calamities, Ps 69:22, Rev 11:9, Ps 124:7, Is 24:17. (f) "For as a snare" 1Thes 5:2, 2Pet 3:10, Rev 16:15

Watch ye therefore - This is the general conclusion of all that precedes. That ye may be counted worthy - This word sometimes signifies an honour conferred on a person, as when the apostles are said to be counted worthy to suffer shame for Christ, Acts 5:41. Sometimes meet or becoming: as when John the Baptist exhorts, to bring fruits worthy of repentance, Lu 3:8. And so to be counted worthy to escape, is to have the honour of it, and to be fitted or prepared for it. To stand - With joy and triumph: not to fall before him as his enemies.

To stand before the Son of man. These approaching calamities are represented as the coming of the Son of man to judge Jerusalem for its crimes. Its inhabitants were so wicked that they were not worthy to stand before him and would be condemned, and the city would be overthrown. To stand before him here denotes approbation, acquittal, favour, and is equivalent to saying that they would be free from these calamities, while they should come upon others. Rom 14:4, Ps 1:5, 130:3, Rev 6:17. Perhaps, also, there is a reference here to the day of judgment. Mt 24:1, and following. (g) "Watch ye" Mt 25:13 (h) "accounted" Lk 20:35 (i) "to stand" Ps 1:5 (k) "before the Son of man" Jude 1:24

Now by day - In the day time, he was teaching in the temple - This shows how our Lord employed his time after coming to Jerusalem: but it is not said, he was this day in the temple, and next morning the people came. It does not therefore by any means imply, that he came any more after this into the temple.

Mt 21:17 Came early in the morning. He returned early from the Mount Of Olives, and taught in the temple. Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the temple. The people, also, flocked to the sanctuary to hear him. This example is at once an encouragement to early rising and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion in unnecessary sleep; and it shows the propriety, where it can be done, of assembling early in the morning for prayer and the worship of God. Early prayer-meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of beginning the day with God, and of lifting up the heart to him for direction, for the supply of our wants, and for preservation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this life. Commencing the day with God is like arresting evil at the fountain; prayer at any other time, without this, is an attempt to arrest it when it has swollen to a stream and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendancy in the morning, and it will be likely to have it also at noonday and at evening.

And all the people came early in the morning to hear him - How much happier were his disciples in these early lectures, than the slumbers of the morning could have made them on their beds! Let us not scruple to deny ourselves the indulgence of unnecessary sleep, that we may morning after morning place ourselves at his feet, receiving the instructions of his word, and seeking those of his Spirit.