Mark 13

r 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. Verse 6 Saying, I am - The Christ, is added by eight MSS., Coptic, Armenian, Saxon, and four of the Itala. Verse 8 The beginnings - For αρχαι, many MSS. and versions have αρχη, the beginning, singular. Verse 9 Councils - Συνεδρια, 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, etc., 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, etc. Kings - The tetrarchs of Judea and Galilee, who bore this name. See Mar 6:27 . 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. Verse 11 Neither - premeditate - This is wanting in BDL, five others, Coptic, Ethiopic, Vulgate, Itala. Griesbach leaves it doubtful. On this verse see Mat 10:19 (note). Verse 14 Let him that readeth understand - What he readeth, is added by D, and three of the Itala, perhaps needlessly. Verse 15 House-top - See on Mat 24:17 (note). Verse 20 Had shortened those days - Because of his chosen, added by D, Armenian, and five of the Itala. See Mat 24:22 . Verse 30 This generation - Ἡ γενεα αὑτη, 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 Deu 1:35 ; Deu 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 on Mat 24:34 (note). 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, Dan 9:24 , etc., could fix the very year, not less than five hundred years before it happened: how he in whom the fullness 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 οιδεν 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 1Cor 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 34 Left his house - Οικιαν, 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. 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? 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 labor 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. Introduction The Jews conspire against Christ, Mar 14:1 , Mar 14:2 . He is anointed in the house of Simon the Leper, Mar 14:3-9 . Judas Iscariot sells him to the chief priests for thirty pieces of money, Mar 14:10 , Mar 14:11 . He orders his disciples to prepare the passover, Mar 14:12-16 . Predicts his approaching death, Mar 14:17-21 . Institutes the holy eucharist, Mar 14:22-26 . Foretells the unfaithfulness of his disciples in general, Mar 14:27 , Mar 14:28 , and Peter's denial, Mar 14:29-31 . His agony in the garden, Mar 14:32-36 . The disciples overcome by sleep, Mar 14:37-42 . Judas comes with a mob from the chief priests, and betrays him with a kiss; they seize him,

of his disciples saith unto him, Master, see what manner of stones and what buildings are here! 2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. 3 And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, 4 Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? We may here see, I. How apt many of Christ's own disciples are to idolize things that look great, and have been long looked upon as sacred. They had heard Christ complain of those who had made the temple a den of thieves; and yet, when he quitted it, for the wickedness that remained in it, they court him to be as much in love as they were with the stately structure and adorning of it. One of them said to him, "Look, Master, what manner of stones, and what buildings are here, v. 1 . We never saw the like in Galilee; O do not leave this fine place." II. How little Christ values external pomp, where there is not real purity; " Seest thou these great buildings " (saith Christ), "and admirest thou them? I tell thee, the time is at hand when there shall not be left one stone upon another, that shall not be thrown down, " v. 2 . And the sumptuousness of the fabric shall be no security to it, no nor move any compassion in the Lord Jesus towards it. He looks with pity upon the ruin of precious souls, and weeps over them, for on them he has put great value; but we do not find him look with any pity upon the ruin of a magnificent house, when he is driven out of it by sin, for that is of small value with him. With what little concern doth he say, Not one stone shall be left on another! Much of the strength of the temple lay in the largeness of the stones, and if these be thrown down, no footstep, no remembrance, of it will remain. While any part remained standing, there might be some hopes of the repair of it; but what hope is there, when not one stone is left upon another? III. How natural it is to us to desire to know things to come, and the times of them; more inquisitive we are apt to be about that than about our duty. His disciples knew not how to digest this doctrine of the ruin of the temple, which they thought must be their Master's royal palace, and in which they expected their preferment, and to have the posts of honour; and therefore they were in pain till they got him alone, and got more out of him concerning this matter. As he was returning to Bethany therefore, he sat upon the mount of Olives, over against the temple, where he had a full view of it; and there four of them agreed to ask him privately, what he meant by the destroying of the temple, which they understood no more than they did the predictions of his own death, so inconsistent was it with their scheme. Probably, though these four proposed the question, yet Christ's discourse, in answer to it, was in the hearing of the rest of the disciples, yet privately, that is, apart from the multitude. Their enquiry is, When shall these things be? They will not question, at least not seem to question, whether they shall be or no (for their Master has said that they shall), but are willing to hope it is a great way off. Yet they ask not precisely the day and year (therein they were modest), but say, "Tell us what shall be the sign, when all these things shall be fulfilled? What presages shall there be of them, and how may we prognosticate their approach?" Great Afflictions Foretold. 5 And Jesus answering them began to say, Take heed lest any man deceive

MARK Chapter 13. Verse 1. The principal things in this chapter are fully explained in the twenty-fourth chapter of Matthew. 1. What manner of stones. The stones here referred to were those used in the building of the temple, and the walls on the sides of Mount Moriah on which the temple stood. The temple was constructed of white marble, and the blocks were of a prodigious size. Josephus says that these stones were some of them fifty feet long, twenty-four broad, and sixteen in thickness. (a) "And as he went out" Mt 24:1, etc.

Mt 24:1 ; Lu 21:5.

(b) "great buildings" Lk 19:44

Upon the mount of Olives over against the temple. The Mount of Olives was directly east of Jerusalem, and from it there was a fine view of the temple.

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

(c) "Take heed" Jer 29:8, Eph 5:6, 2Thes 2:3, Rev 20:7,8

you: 6 For many shall come in my name, saying, I am Christ; and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. 8 For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows. 9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them. 10 And the gospel must first be published among all nations. 11 But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. 12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved. Our Lord Jesus, in reply to their question, sets himself, not so much to satisfy their curiosity as to direct their consciences; leaves them still in the dark concerning the times and seasons, which the father has kept in his own power, and which it was not for them to know; but gives them the cautions which were needful, with reference to the events that should now shortly come to pass. I. They must take heed that they be not deceived by the seducers and imposters that should now shortly arise ( v. 5, 6 ); " Take heed lest any man deceive you, lest, having found the true Messiah, you lose him again in the crowd of pretenders, or be inveigled to embrace others in rivalship with him. Many shall come in my name (not in the name of Jesus ), but saying, I am the Christ, and so claiming the dignities which I only an entitled to." After the Jews had rejected the true Christ, they were imposed upon, and so ex posed by many false Christs, but never before; those false Christs deceived many; Therefore take heed lest they deceive you. Note, When many are deceived, we should thereby be awakened to look to ourselves. II. They must take heed that they be not disturbed at the noise of wars, which they should be alarmed with, v. 7, 8 . Sin introduced wars, and they come from men's lusts. But at some times the nations are more distracted and wasted with wars than at other times; so it shall be now; Christ was born into the world when there was a general peace, but soon after he went out of the world there were general wars; Nation shall rise against nation, and kingdom against kingdom. And what will become of them then who are to preach the gospel to every nation? Inter arma silent leges—Amidst the clash of arms, the voice of law is not heard. "But be not troubled at it. " 1. "Let it be no surprise to you; you are bid to expect it, and such things must needs be, for God has appointed them, in order to further accomplishment of his purposes, and by the wars of the Jews " (which Josephus has given us a large account of) "God will punish the wickedness of the Jews. " 2. "Let it be no terror to you, as if your interest were in danger of being overthrown, or your work obstructed by these wars; you have no concern in them, and therefore need not be apprehensive of any damage by them." Note, Those that despise the smiles of the world, and do not court and covet them, may despise the frowns of the world, and need not fear them. If we seek not to rise with them that rise in the world, why should we dread falling with them that fall in the world? 3. "Let it not be looked upon as an omen of the approaching period of the world, for the end is not yet, v. 7 . Think not that these wars will bring the world to a period; no, there are other intermediate counsels to be fulfilled betwixt that end and the end of all things, which are designed to prepare you for the end, but not to hasten it out of due time." 4. "Let it not be looked upon as if in them God has done his worst; no, he has more arrows in his quiver, and they are ordained against the persecutors; be not troubled at the wars you shall hear of, for they are but the beginnings of sorrows, and therefore, instead of being disturbed at them, you ought to prepare for worse; for there shall also be earthquakes in divers places, which shall bury multitudes in the ruins of their own houses, and there shall be famines, by which many of the poor shall perish for want of bread, and troubles and commotions; so that there shall be no peace to him that goes out or comes in. The world shall be full of troubles, but be not ye troubled; without are fightings, within are fears, but fear not ye their fear. " Note, The disciples of Christ, if it be not their own fault, may enjoy a holy security and serenity of mind, when all about them is in the greatest disorder. III. They must take heed that they be not drawn away from Christ, and from their duty to him, by the sufferings they should meet with for Christ's sake. Again, he saith, " Take heed to yourselves, v. 9 . Though you may escape the sword of war, better than some of your neighbours, because you interest not yourselves in the public quarrels, yet be not secure; you will be exposed to the sword of justice more than others, and the parties that contend with one another, will unite against you. Take heed therefore lest you deceive yourselves with the hopes of outward prosperity, and such a temporal kingdom as you have been dreaming of, when it is through many tribulations that you must enter into the kingdom of God. Take heed lest you needlessly expose yourselves to trouble, and pull it upon your own head. Take heed what you say and do, for you will have many eyes upon you." Observe, 1. What the trouble is which they must expect. (1.) They shall be hated of all men; trouble enough! The thoughts of being hated are grievous to a tender spirit, and the fruits of that hatred must needs be a constant vexation; those that are malicious, will be mischievous. It was not for any thing amiss in them, or done amiss by them, that they were hated, but for Christ's name sake, because they were called by his name, called upon his name, preached his name, and wrought miracles in his name. The world hated them because he loved them. (2.) Their own relations shall betray them, those to whom they were most nearly allied, and on whom therefore they depended for protection; "They shall betray you, shall inform against you, and be your prosecutors." If a father has a child that is a Christian, he shall become void of natural affection, it shall be swallowed up in bigotry, and he shall betray his own child to the persecutors, as if he were a worshipper of other gods, Deut. xiii. 6-10 . (3.) Their church-rulers shall inflict their censures upon them; "You shall be delivered up to the great Sanhedrim at Jerusalem, and to the inferior courts and consistories in other cities, and shall be beaten in the synagogues with forty stripes at a time, as offenders against the law which was read in the synagogue." It is no new thing for the church's artillery, through the treachery of its officers, to be turned against some of its best friends. (4.) Governors and kings shall use their power against them. Because the Jews have not power to put them to death, they shall incense the Roman powers against them, as they did Herod against James and Peter; and they shall cause you to be put to death, as enemies to the empire. They must resist unto blood, and still resist. 2. What they shall have to comfort themselves with, in the midst of these great and sore troubles. (1.) That the work they were called to should be carried on and prosper, notwithstanding all this opposition which they should meet with in it ( v. 10 ); " The gospel shall, for all this, be published among all nations, and before the destruction of Jerusalem the sound of it shall go forth into all the earth; not only through all the nation of the Jews, but to all the nations of the earth." It is comfort to those who suffer for the gospel, that, though they may be crushed and borne down, the gospel cannot; it shall keep its ground, and carry the day. (2.) That their sufferings, instead of obstructing their work, should forward it; "Your being brought before governors and kings shall be for a testimony of them (so some read it, v. 9 ); it shall give you an opportunity of preaching the gospel to those before whom you are brought as criminals, to whom otherwise you could not have access." Thus St. Paul's being brought before Felix, and Festus, and Agrippa, and Nero, was a testimony to them concerning Christ and his gospel. Or, as we read it, It shall be for a testimony against them, against both the judges and the prosecutors, who pursue those with the utmost rage that appear, upon examination, to be not only innocent but excellent persons. The gospel is a testimony to us concerning Christ and heaven. If we receive it, it will be a testimony for us: it will justify and save us; if not, it will be a testimony against us in the great day. (3.) That, when they were brought before kings and governors for Christ's sake, they should have special assistance from heaven, to plead Christ's cause and their own ( v. 11 ); " Take no thought before-hand what he shall speak, be not solicitous how to address yourselves to great men, so as to obtain their favour; your cause is just and glorious, and needs not be supported by premeditated speeches and harangues; but whatsoever shall be given you in that hour, whatsoever shall be suggested to you, and put into your minds, and into your mouths" ( pro re natâ—on the spur of the occasion ), "that speak ye, and fear not the success of it, because it is off-hand, for it is not ye that speak, purely by the strength of your own wisdom, consideration, and resolution, but it is the Holy Ghost. " Note, Those whom Christ calls out to be advocates for him, shall be furnished with full instructions: and when we are engaged in the service of Christ, we may depend upon the aids of the Spirit of Christ. (4.) That heaven at last would make amends for all; "You will meet with a great deal of hardship in your way, but have a good heart on it, your warfare will be accomplished, and your testimony finished, and he that shall endure to the end, the same shall be saved, " v. 13 . Perseverance gains the crown. The salvation here promised is more than a deliverance from evil, it is an everlasting blessedness, which shall be an abundant recompence for all their services and sufferings. All this we have, Matt. x. 17 , &c. The Destruction of the Temple Foretold. 14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophe

(d) "come in my name" Acts 5:36-39, 1Jn 4:1

(e) "be ye not troubled" Ps 27:3, 46:1,2, Prov 3:25, Jn 14:1,27

(1) "beginning of sorrows" "The word in the original importeth" the pains of a woman in travail.

Lu 21:12 .

Take heed to yourselves. Be cautious that no man deceive you; or, take care of your lives, not to run into unnecessary danger. To councils. The higher ecclesiastical courts of the Jews, including the Sanhedrim, or great council of the nation. Rulers and kings. Referring to Roman officers. For a testimony against them. Rather, to bear testimony to them; or to be witnesses before them of the truth. This was for the sake of Jesus, or because they were attached to him; and God would overrule it so that at the same time they should bear witness to the rulers of the truth, as was the case with Peter and John, Acts 4; iv.; with Stephen, Acts 6, Acts 7; and with Paul, Acts 23; Acts 24:24,25. (f) "they shall deliver" Mt 10:17, Rev 2:10

Mt 24:14 .

(g) "And the Gospel" Mt 28:19, Rev 14:6

Neither do ye premeditate. Do not think beforehand, or prepare an answer. You know not what the accusations will be; and God will furnish you with a reply that shall be adapted to the occasion. Not ye that speak, but the Holy Ghost. This is a full promise that they should be inspired; and consequently their defences recorded in the Acts of the Apostles are the words of the Holy Ghost. There could be no more explicit promise that they should be under an infallible guidance; and we are not left to doubt that they were taught of God. At the same time, this was a most desirable and gracious aid. They were illiterate, unknown, without power. They were unfit of themselves to make the important statements of religion which were requisite. But God gave them power, and they spake with a wisdom, fearlessness, pungency, and ability, which no other men have ever manifested--full proof that these illiterate fishermen were under the influence of the Holy Ghost. (h) "Holy Ghost" Ac 2:4 4:8,31 6:10

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

The brother shall betray, etc. The brother shall give up in a treacherous manner his brother to be put to death, on account of his attachment to Jesus. Through fear, in the hope of reward and the hatred of the gospel, he will overcome all the natural ties of brotherhood, and give up his own kindred to be burnt or crucified. Perhaps nothing could more clearly show the dreadful evil of those times, as well as the natural opposition of the heart to the religion of Christ. (i) "brother" Mic 7:6

(k) "hated" Lk 6:22, Jn 17:14 (l) "but he that shall endure" Dan 12:12, Rev 2:10

Sermon for the Twenty-Fifth Sunday after Trinity; Matthew 24:15-28 1 In this chapter there is a description of the end of two kingdoms; of the kingdom of the Jews, and also of the kingdom of the world. But the two Evangelists, Matthew and Mark, unite the two--and do not follow the order as Luke did, for they have nothing more in view than to relate and give the words of Christ, and are not concerned about what was said either before or after. But Luke takes special pains to write clearly and in the true order, and relates this discourse twice; first briefly in the 19th chapter, where he speaks of the destruction of the Jews at Jerusalem; afterwards in the 21st chapter he speaks of both, one following the other. 2 Notice therefore that Matthew unites the two and at the same time conceives the end, both of the Jewish nation and of the world. He therefore cooks both into one soup. But if you want to understand it, you must separate and put each by itself, that which really treats of the Jews, and that which relates to the whole world. This we wish to do now. 3 Notice, first, how Christ prophecies in this chapter concerning the final destruction of the Jewish nation, which the Jews did not at all believe, even though they had been clearly told through great signs and words, the promises of God which he made to the fathers, like unto which had happened to no other people upon the earth. For this reason they strongly insisted and depended upon it, thought it will continue forever, as they think even at the present time; that their kingdom is not destroyed but has only disbanded a little and shall be reestablished. They cannot get it out of their minds that they are not completely ruined. 4 For this reason God announced besides his miracles with clear and plain prophesies that their kingdom shall have an end and that God had abolished the external reign of the law, meats, offerings, etc., and would establish another which shall endure forever, as the angel announced to the virgin concerning Christ, as recorded in Luke 1:33. “And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.” 5 Among the various passages which treat of the end of Judaism there is especially one that is introduced by Christ, namely: the prophet Daniel, 9:25 f., speaks of the terrible abomination, standing where he ought not, when he says concerning the Jewish nation, “Know therefore and discern, that from the going forth of the commandment to restore and to build Jerusalem unto the anointed one the Prince, shall be seven weeks, and three-score and two weeks,” that makes together seventy weeks or 490 years, “And after the three-score and two weeks, shall the anointed one be cut off, and shall have nothing: 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 even unto the end shall be war; desolations are determined. And he shall make a firm covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease; and upon the wing of abominations shall come one that maketh desolate; and even unto the full end, and that determined, shall wrath be poured out upon the desolate.” 6 The Prophet Daniel desired to know the definite time when this should come to pass, but he could not learn it, and although the angel pointed out a definite time, it was nevertheless too dark for the prophet to understand, hence he said before: But at last, at the last time, you shall see everything, that is, your prophecy, that is to be revealed to you, shall transpire at the end of time. For when Christ sent out the Gospel through the ministry of himself and of the Apostles, it lasted three or three and a half years, that it almost amounts to the calculation of Daniel, namely the 490 years. Hence he also says, Christ shall take a half a week, in which the daily offerings shall cease; that is, the priesthood and reign of the Jews shall have an end; which all took place in the three and a half years in which Christ preached, and was almost completed in four years after Christ, in which the Gospel prospered the most, especially in Palestine through the Apostles (that when they opened their mouth, the Holy Ghost fell as it were, from heaven, as we see in the Acts of the Apostles), so that a whole week, or seven years, established the covenant, as Daniel says; that is, the Gospel was preached to the Jews, of which we spoke before. Now, when the time came that a new message or sermon began, there must also begin a new kingdom, that is, where Christ rules spiritually in our hearts through the Word and faith. If this is now to continue, then the other must be set aside and has no more authority and must cease. This is the part of the prophecy of the prophets, which Christ is explaining. 7 The other treats of the abomination of desolation. Here Christ now says, When ye shall see this one standing in the temple, then take heed (he wants to say) for that is a sure sign from Daniel's prophecy that his kingdom is now at an end; and do not let yourselves be deceived because the Jews and weak Christians think that it shall never be destroyed. 8 But the abomination of which Daniel writes is that the Emperor Cajus, as history tells, had put his image in the temple at Jerusalem as an idol, for the people to worship, after everything there had been destroyed. For the Scriptures call idolatry really an abomination, because God abhors and abominates it, inasmuch as he is the enemy of no sin so much as of this. The others he does truly punish, but he does not cast the people away if they repent, as he says in Psalm 89:31-34: “If they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. But my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips.” But this sin, called idolatry, which is really unbelief and denial of God, which he cannot at all endure, condemns man completely. For where this remains in the heart of man, so that he teaches and believes correctly, indicates that our works are nothing, and that we shall be acceptable to God and serve him aright alone through faith, then there will be a truly godly character; there light and truth abide. Although along side of faith there runs a sense of the weakness of the flesh. It is not an abomination before God, but only a daily sin that God will punish unto repentance; yet he keeps the people, spares them and forgives them, when the people turn to him and learn to acknowledge his goodness. On the other hand, where this faith and doctrine do not exist, everything is lost; for it is impossible for man not to establish for himself a false worship and choose his own opinion and work, and worship it, so that he really denies God and his Word, and God is entirely turned aside; so that his grace cannot operate. Such abomination is generally the most beautiful and the greatest holiness in the eyes of the world, which outwardly appears in beautiful works and customs; but inwardly is full of filthiness, as we can see at the present day in our orders and church services where they are at their best. However there are again some Christians who are not like these in their works and ways; but are truly holy before God. 9 Now Christ says, when the abomination, that is, this idol, shall stand in the temple, the kingdom shall finally be made desolate and destroyed, so that it can never be rebuilt again, as Luke expresses it clearly in these words, 21:20 f: “But when ye see Jerusalem compassed with armies, then know that our desolation is at hand. Then let them that are in Judea flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein. For these are days of vengeance, that all things which are written may be fulfilled.” And further, “Woe unto them that are with child and to them that give suck in those days! And pray ye that your flight may be not in the winter, neither on a Sabbath: for then shall be great tribulation, such as had not been from the beginning of the world until now, no, nor ever shall be.” 10 All this pertains still to the Jewish nation. For if this should come upon us at the end of the world, then would we, according to the text, have to be in the land of Judea, because he really points to that country. It is also true, when he says that no greater calamity has been or can be upon the earth than was at the time of the destruction of Jerusalem; as we see in history, how unmercifully they were slaughtered and even killed one another, cast themselves into the fire, and permitted themselves to kill one another. Yea, the famine was so great that they ate the strings of cross-bows and even their own children. It was so shameful and abominable that like pity and distress shall never be heard again. 11 But they themselves wanted it, hence God permitted them to be thus blighted and destroyed. He would gladly have had mercy upon them and preserved them, but they brought themselves to such distress with their stiff-neckedness, that they killed and consumed one another; that as they began it, all such murder and bloodshed had to increase. Thus the death of Christ and of all the prophets is most abominably avenged on them, and that without ceasing, they raged against the Word of God, and persecuted and drove away the Apostles, as St. Paul says in 1 Thess. 2:15-16, that the wrath of God finally came upon them. 12 When such fearful wrath and abominable plagues are at hand, says Christ, then flee wherever ye are able to flee; for these words, V.16, 17. “Then flee unto the mountains, he that is in Judea, and he that is upon the housetop,” etc.; then; V.18. “He who is in the field,” etc., are all written or spoken symbolically, as if to say, hasten quickly away; the sooner the better, and let no one find or overtake you. This also came to pass. After the Jews had been sufficiently warned by many signs, that they should submit themselves to the Romans, and they would not; then the disciples and apostles fled away and followed this saying of Christ, they left everything behind that was in Judea and never returned to take anything. 13 V.20. “And pray ye,” he says further, “that your flight be not in the winter, neither on a Sabbath;” that is, see to it that you flee at the right time, that you be not overtaken. For he did not want to perform a miracle and keep them safely in the midst of the enemy, although he could have done so; for he had determined that everything that was there should be completely destroyed together; therefore all as one mass were only fit for destruction. If there were indeed a great multitude at Jerusalem according to the record, a million and a hundred thousand men were melted together, as many as were in the city. Therefore Jesus admonishes the disciples that they should not postpone their flight to the Sabbath, when they did not dare to journey; no to the winter, when it would be cold; but that they should depart, the sooner the better; that if they hesitate, an inconvenient time to flee would come. 14 Thus far Jesus speaks concerning the Jews. Now I have said before that Matthew and Mark unite these two ends together. Therefore it is difficult to discriminate, and yet we must discriminate between the two. Therefore notice that what had been said up to the present, all referred to the Jews; but now he weaves both together, breaks off abruptly, does not concern himself about the order in which the passages were spoken by Christ, and how they are connected with and follow one another; but leaves it to the Evangelist Luke, yet he wants to say that it shall be thus at the last day, and says: V.22. “And except those days had been shortened, no flesh would have been saved; but for the elect's sake those days shall be shortened.” 15 This refers to both parts and the meaning is, that the distress shall not endure long, for the sake of the godly; for the war against the Jews did not last quite two years, when peace was declared. But since all this has reference also to the end of the world, we wish to apply these passages concerning the Jews also to ourselves, so that we do justice to the Evangelist. 16 That a war shall come again as came upon the Jews, I do not expect, because the text says: There shall be such tribulation as shall never be again, as we also read and see; but another punishment shall come upon us; as that was a temporal war, so at the end of the world will a spiritual war come over the ungodly, who will be in the same condition as the Jews. Thus they will agree with one another: as that calamity came upon Jerusalem according to God's ordering and everything was ground to powder; so abominable, and even worse, shall it be before the last day, when he shall come and make an end of the whole world. 17 For when Christ ascended into heaven, he established his kingdom not only in Judea, but extended it into all the world by means of the Gospel, which is being preached and heard everywhere. But we are doing just like the Jews, we deny and persecute the Word of God, kill the Christians who confess and preach this Gospel, as at the first the Romans, and afterwards to the present day, the Pope, bishops, princes, monks and priests do. This has now been done, for more than five hundred years, and no one was allowed to preach the Word of God, unless they repeated from the pulpit the text of the Gospel for a mere show, and afterwards brought out of it or put into it the mere doctrines of men. If anyone opposed it, they rose against him with fire and sword and suppressed it. And it avails nothing, how they are warned and frightened by words and signs; they still stand in their pride, storm and rage against it as lunatics, so that God will ever have sufficient reason to destroy them finally and eternally at the last day. 18 Therefore this passage in Daniel concerning the abomination applies also to us. For we also have indeed a real abomination or desolation sitting in a holy place, namely: in Christendom and in the consciences of men, where God alone should sit and reign, of which Daniel speaks in very clear words in the 8th and 9th chapters. For this is the real pure doctrine, if we preach that we are redeemed by Christ from sin, death, satan and all misfortune, and are planted in the kingdom of God through the Word and faith and thereby are made free from all law, and that no man, whoever he be, can enter into the kingdom of God through the works of the law nor be made free from sin. Where this is preached and believed, there Christ reigns spiritually in the heart without a medium; there is the Holy Spirit with all the treasures and fullness of the riches of God. 19 But what is the Pope doing? He is sitting not in the natural temple or God's house, but in the spiritual, in the new and living temple of which Paul says: “If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are,” I Cor. 3:16-17. In all times many devils and heretics have tried to sit here, and all who are preaching against the true doctrine: If you want to be saved, then simply join this or that society and order, and do this or that work. They draw away the people from faith to works, although they are using the words, Christ is the Lord, but in truth deny him, for they do not say a single word that he forgives sins alone through grace, and redeems from death and hell, but they say: Through this order, through these works, we must do penance for sin, and atone for it in order to obtain grace, which is as much as to say: Christ did not accomplish it, he is not the Savior; his suffering and death cannot help, for if your works can accomplish it, then Christ cannot accomplish it only through his blood and death, or the other must be in vain. If you insist upon your works, then you drive out Christ; you deny and put to shame his precious blood and him with it; then he cannot reign in your heart through his Word, work and spirit, but my work is my idol whom I let sit in my heart and reign. 20 Thus you see whether the Pope is not the greatest arch-abomination of all abominations, to whom Christ and Daniel refer; and the true Antichrist, of whom it is written that he sitteth in the temple of God, among the people, where Christ is named and where his kingdom, spirit, baptism, Word and faith should be: because he interferes with the office and kingdom of Christ by his fanaticism of the spiritual rites of Christ, wants to rule over the consciences and govern with his propositions and works. And he can in truth be called an “abomination of desolation,” who is only destroying and laying waste everything, for as has been said: Christ and my works cannot abide together; if the one stands, the other must go down and be destroyed; wherefore the Pope has made desolate the kingdom of Christ, as far as his diocese reaches, and all who join him have denied Christ. 21 St. Paul prophesied all this, when in 2 Thess. 2:3-4, he calls him: “The man of sin and the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.” But that the Papists want to turn this passage from themselves and say: Christ and Paul are speaking of the temple of Jerusalem, that Antichrist shall sit and rule there, amounts to nothing. For Christ says here, that Jerusalem together with the temple shall have an end, and after its destruction it shall never be rebuilt. Therefore since Paul is pointing to the time after the Jewish kingdom, and the destruction of the material temple, it cannot be understood otherwise than of the new spiritual temple, which as he says himself, we are. There, Paul says, the Pope shall sit and be honored, not above God, but above everything that is called God, for the name of God does indeed remain the highest honor, therefore he cannot exalt himself above the true God, but above that which is called God and is worshipped; that is, he is exalted against his preaching and honor, higher than the true God, as is apparent in that so many princes and the world are clinging to him and regard his command higher and greater than the command of God, If any man eats meat contrary to his command or goes out of the impure calling of the priest, monk, or nun, into married life, as God has commanded, or according to the institution of Christ takes the sacrament in both forms; that is the greatest sin. They regarded it much less than stealing, adultery and all open vice against the command of God, and no one is even allowed to punish them for it. Yea, that they themselves defame the Word of God, persecute and kill the Christians, they esteem as the highest service of God, as it is also the highest service they can do for their god, the Pope. Is not this exalting and honoring Anti- christ against God, so that if anyone speaks or does anything against this, if he gets into their hands, he must immediately die I I think now that enough has been pictured forth and explained concerning this abomination. 22 Now it is high time for him to run and flee, who is able to flee; let everything he has behind and depart; the sooner the better; not with his feet but with his heart, in such a way that he will be rid of the abomination and enter the kingdom of Christ through faith. But to do this reason and a keen insight are needed rightly to discern the abomination. It cannot be seen in any way better than when we compare it to Christ who teaches, as stated above, that we are reconciled to God, and are saved through his blood. But the Pope ascribes this power to our works. Thus you ever see that to be saved through works and not to be saved through works (to believe on Christ as our justification before God) are contrary to each other. If you then want to remain with Christ, you must flee from the Pope and let him go. 23 This is now the abomination of desolation that has reigned until our time; but is now revealed through the grace of God, but will never be destroyed by emperor or worldly power. It must all be higher than that material destruction, since that was such a great tribulation, that there never can be a greater physically. Therefore did God reserve the destruction of this abomination for himself, as Paul says in 2 Thess, 2:8: “Whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming.” Although they themselves fear evil from worldly power and insurrection, yet this shall not be so well with them. For they are not worthy of such mild punishment, and God will not grant unto them that they be destroyed through man, but will do it himself without means, through his Word. Inasmuch as it has now made a beginning and the kingdom is destroyed even to the extent that it avails nothing, nor can take captive the conscience of those who know the Gospel. However hostile the Pope rages against the Gospel; he must nevertheless fall at the feet of princes and seek help from them. Hence his power is weakened and broken by means of the Gospel; but his final destruction is reserved unto the last day. Therefore it must continue in part until Christ at his coming shall destroy and grind to powder all together from heaven. 24 But as at that time among the Jews, the days were shortened, as Christ said, so must now also the days be shortened for the elect's sake; for we see that the government of the Pope has had opposition and has declined during the last hundred years, without, at the Council of Constance where Huss was burned at the stake, having frightened everybody that he was held as God; but the truth came finally to light, so that now it is very much despised and can endure but a little longer; hence we notice, as I said before, that our text refers not only to the Jews but also to our abomination, the Pope's kingdom. Now Christ says further: V.23. “Then if any man shall say unto you, Lo, here is the Christ, or, Here; believe it not.” 25 From this passage we should indeed know and understand how to conquer the Pope and his rebel horde, who abolish the kingdom of Christ, and bind the Christian life to external and visible things, as they also publicly declare: Where the Pope is, there is the Christian church. They want to lead us to the point that we should find, feel and touch it in person or state, or in a manner that is wholly external. Thus they do in all their cloisters and institutions. Therefore they say: If you enter this calling, eat, clothe yourself, pray and fast so and so, then you will atone for your sins and be saved. Heretofore Christ pictured this beautifully to us, and pointed to all these cloisters, callings and works, by which they wish to help the soul, and warns us to be careful of them, and not to permit ourselves to be drawn from the foundation upon which we stand; that we cannot become Christians through any such thing; but are redeemed from all evil alone through his blood and are planted into his kingdom, if we believe. He thus takes from our eyes all temporal and external things, casts to the ground with one word all doctrines that do not proclaim faith in its purity, and all life that is not regulated according to the right doctrine of faith. In short, he adds: “If anyone says, here or there is Christ,” believe it not. which means: Beware of everything that leads you to works, for it surely deceives and separates you from me. V.24. “For there shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.” 26 These are admirable, earnest and fearful words, that these preachers of works must force this truth into the people with such a show and emphasis that even the saints who stand in faith cannot protect themselves against it, but are led astray thereby, as has been the case. For the dear fathers, Augustine, I think Jerome also, likewise St. Bernard, Gregory, Francis, Dominicus and many others, although they were godly men, have all erred here, as I have often remarked in other places. For this error, that the Christian life was bound to external things, was early introduced and they with others were swept into it, and it went so far that they were led into it by their outward conduct, as we see in the books of St. Bernard, how poorly he writes when he answered anyone on the questions, of their monastic life; but when he writes freely out of his own soul, he preaches so elegantly that it is a pleasure for him, as Augustine, Jerome, Cyprian, the great and noble martyr, and many others experienced. But when any question was laid before them concerning the law and external regulations, whether we should understand it so, or so, then they immediately stumbled and fell, so that little was needed to mislead them. Still the followers of the Pope use this as the greatest argument against us. They say, should so many holy people and teachers have erred, and should God have forsaken the world so completely? They do not see that this becomes to them a stumbling-block to cause their fall. 27 What shall we now answer them? The passage lies clearly before us. This we must believe and let it stand; we cannot get away from it, even though the holy angels in heaven were against it, for should not Christ be holier and his Word amount to more than their word? For he never at any time says: Lord of the many or of the great multitude, but of the small number, of the elect, that they should stumble, so that they would almost be led astray, and he warns us that we should not cling to this, when we see that they cling to external things. Had they then not erred, Christ could not have been right when he proclaimed it. Now if all the saints should come and bid me believe in the Pope, I would not do it, but say: Even though you are of the elect, Christ nevertheless has said that there should be abominable and dangerous times: that you also must err. Therefore we must cling alone to the Scriptures and to the Word of God, which say he is not here nor there. Where he is, there I shall be. He will not be there where my work or calling is. Now whoever teaches me otherwise deceives me; therefore I still insist that nothing avails that they propose, as for example: The holy fathers and teachers thought so, lived so, hence we also must think and live in like manner; but this avails: Christ taught and thought so, therefore we must also think the same, for he is authority, above all the saints. V.25, 26. “Behold, I have told you beforehand. If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers, believe it not.” 28 At the time of the holy fathers, Anthony and others, shortly after the Apostles, the fallacy already arose, of which Christ is speaking here, although Anthony strove against it, that everybody was running to the wilderness by the thousands, and it gained such favor that later Jerome and Augustine almost worshipped custom, and did not know how sufficiently to praise it. Now when we look at it in the right light, this text powerfully opposes that movement, and there were also among them many heretics and many condemned persons, and although there were godly people among them who escaped the deception, nevertheless the example was dangerous and cannot be commended. Also St. Francis was a holy man, but his example and the order he established we are not to follow. But this no one, not even the saints, has recognized; so deeply and with such great display has it taken root. The Christian life is not confined to the wilderness, but moves freely in public society as Christ and the Apostles lived, that we come before and among the world, preach and admonish openly, to bring the people to Christ; but the people who run to the wilderness, do not want to remain in the world where they must suffer so much. They choose for themselves their own strict life, want thereby to be better Christians than others, as also the cloisters do, which are designated by Christ as the “chambers.” Christ closes now and says: V.27. “For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man.” 29 By this Christ wishes to say: Only do not believe them, when they want to bind Christ to this or that, and try to lead you from faith to works. I warn you not to fall from the pure faith, for you know not it what hour I will come. When anyone neglects his looking for me, then I will come as suddenly as the lightning flashes from heaven. When anyone clings not to him by faith, he is lost. Therefore see to it, that that day does not come upon you unawares. Remain steadfast in the faith, so that if you be indolent and sleep, satan may not tare you from your faith. But these words here follow each other in disorder. For as I said, Matthew gives these passages all in a heap and not in order. Therefore it does not agree exactly with the words which follow here: V.28. “Wheresoever the carcass is, there will the eagles be gathered together.” 30 That is, you need not ask where the place is, where Christ shall come. I am where I wish to be, hence we will meet each other, as we say: “Wheresoever the carcass is, there will the eagles be gathered together.” For as the eagle does not paint for himself the place to which it will fly, but wherever the carcass is, there they will be gathered together; thus mine own will also find me. Where I am, there shall my elect also be. This is the text concerning the end of the Jews and of the world: to which Matthew now unites the passages concerning the signs of the last day, all which Luke separates clearly. This will belong to another occasion and is elsewhere fully discussed. Note. Some on the last Sunday of the year preach on the Gospel of John 6, where Christ feeds the multitudes with five loaves and two fishes. which is explained in the Winter Postil during Lent.--God be praised forever.

(m) "of by Daniel" Dan 9:27

t, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains: 15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days! 18 And pray ye that your flight be not in the winter. 19 For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. 20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: 22 For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. 23 But take ye heed: behold, I have foretold you all things. The Jews, in rebelling against the Romans, and in persecuting the Christians, were hastening to their own ruin apace, both efficiently and meritoriously, were setting both God and man against them; see 1 Thess. ii. 15 . Now here we have a prediction of that ruin which came upon them within less than forty years after this: we had it before, Matt. xxiv. 15 , &c. Observe, I. What is here foretold concerning it. 1. That the Roman armies should make a descent upon Judea, and invest Jerusalem, the holy city. These were the abomination of desolation, which the Jews did abominate, and by which they should be made desolate. The country of thine enemy is called the land which thou abhorrest, Isa. vii. 16 . Therefore it was an abomination, because it brought with it nothing but desolation. They had rejected Christ as an abomination, who would have been their salvation; and now God brought upon them an abomination that would be their desolation, thus spoken of by Daniel the prophet ( ch. ix. 27 ), as that by which this sacrifice and offering should be made to cease. This army stood where it ought not, in and about the holy city, which the heathen ought not to have approached, nor would have been suffered to approach, if Jerusalem had not first profaned the crown of their holiness. This the church complains of, Lam. i. 10 , The heathen entered into her sanctuary, whom thou didst command that they should not enter into the congregation; but sin made the breach, at which the glory went out, and the abomination of desolation broke in, and stood where it ought not. Now, let him that readeth this, understand it, and endeavor to take it right. Prophecies should not be too plain, and yet intelligible to those that search them; and they are best understood by comparing them first with one another, and at last with the event. 2. That when the Roman army should come into the country, there would be no safety any where but by quitting the country, and that with all possible expedition. It will be in vain to fight, the enemies will be too hard for them; in vain to abscond, the enemies will find them out; and in vain to capitulate, the enemies will give them no quarter; a man cannot have so much as his life given him for a prey, but by fleeing to the mountains out of Judea; and let him take the first alarm, and make the best of his way. If he be on the house-top, trying from thence to discover the motions of the enemy, and spies them coming, let him not go down, to take any thing out of the house, for it will occasion his losing of time, which is more precious than his best goods, and will but encumber him, and embarrass his flight. If he be in the field, and there discover the approach of the enemy, let him get away as he is, and not turn back again, to take up his garment, v. 16 . If he can save his life, let him reckon it is a good bargain, though he can save nothing else, and be thankful to God, that, though he is cut short, he is not cut off. 3. That it would go very hard at that time with poor mothers and nurses ( v. 17 ); " Woe to them that are with child, that dare not go into strange places, that cannot shift for themselves, nor make haste as others can. And woe to them that give suck, that know not how either to leave the tender infants behind them, or to carry them along with them." Such is the vanity of the creature, that the time may often be, when the greatest comforts may prove the greatest burthens. It would likewise be very uncomfortable, if they should be forced to flee in the winter ( v. 18 ), when the weather and ways were bad, when the roads would be scarcely passable, especially in the mountains to which they must flee. If there be no remedy but that trouble must come, yet we may desire and pray that, if it be God's will, the circumstances of it may be so ordered as to be a mitigation of the trouble; and when things are bad, we ought to consider they might have been worse. It is bad to be forced to flee, but it would have been worse if it had been in the winter. 4. That throughout all the country of the Jews, there should be such destruction and desolation made, as could not be paralleled in any history ( v. 19 ); In those days shall be affliction, such as was not from the beginning of time; that is, of the creation which God created, for time and the creation are of equal date, unto this day, neither shall be to the end of time; such a complication of miseries, and of such continuance. The destruction of Jerusalem by the Chaldeans was very terrible, but this exceeded it. It threatened a universal slaughter of all the people of the Jews; so barbarously did they devour one another, and the Romans devour them all, that, if their wars had continued a little longer, no flesh could have been saved, not one Jew could have been left alive; but in the midst of wrath God remembered mercy; and, (1.) He shortened the days; he let fall his controversy before he had made a full end. As a church and nation the ruin was complete, but many particular persons had their lives given them for a prey, by the storm's subsiding when it did. 2. It was for the elects' sake that those days were shortened; many among them fared the better for the sake of the few among them that believed in Christ, and were faithful to him. There was a promise, that a remnant should be saved ( Isa. x. 22 ), and that God would not, for his servants' sakes, destroy them all ( Isa. lxvi. 8 ); and these promises must be fulfilled. God's own elect cry day and night to him, and their prayers must be answered, Luke xviii. 7 . II. What directions are given to the disciples with reference to it. 1. They must shift for the safety of their lives; "When you see the country invaded, and the city invested, flatter not yourselves with thoughts that the enemy will retire, or that you may be able to make your part good with them; but, without further deliberation or delay, let them that are in Judea, flee to the mountains, v. 14 . Meddle not with the strife that belongs not to you; let the potsherds strive with the potsherds of the earth, but do you go out of the ship when you see it sinking, that you die not the death of the uncircumcised in heart." 2. They must provide for the safety of their souls; " Seducers will be busy at that time, for they love to fish in troubled waters, and therefore then you must double your guard; then, if any man shall say unto you, Lo, here is Christ, or, Lo, he is there, you know he is in heaven, and will come again at the end of time, to judge the world, and therefore believe them not; having received Christ, be not drawn into the snares of any antichrist; for false Christs, and false prophets, shall arise, " v. 22 . When the gospel kingdom was in the setting up, Satan mustered all his force, to oppose it, and made use of all his wiles; and God permitted it, for the trial of sincerity of some, and the discovery of the hypocrisy of others, and the confusion of those who rejected Christ, when he was offered to them. False Christs shall rise, and false prophets that shall preach them up; or such, as, though they pretend not to be Christs, set up for prophets, and undertake to foretel things to come, and they shall show signs and lying wonders; so early did the mystery of iniquity begin to work, 2 Thess. ii. 7 . They shall seduce, if it were possible, the very elect; so plausible shall their pretences be, and so industrious shall they be to impose upon people, that they shall drawn away many that were forward and zealous professors of religion, many that were very likely to have persevered; for nothing will be effectual to secure men but that foundation of God which stands immovably sure, The Lord knoweth them that are his, who shall be preserved when the faith of some is overthrown, 2 Tim. ii. 18, 19 . They shall seduce, if it were possible, the very elect; but it is not possible to seduce them; the election shall obtain, whoever are blinded, Rom. xi. 7 . But, in consideration hereof, let the disciples be cautious whom they give credit to ( v. 23 ); But take ye heed. Christ knew that they were of the elect, who could not possibly be seduced, and yet he said to them, Take heed. An assurance of persevering, and cautions against apostasy, will very well consist with each other. Though Christ said to them, Take heed, it doth not therefore follow, that their perseverance was doubtful, for they were kept by the power of God; and though their perseverance was secured, yet it doth not therefore follow, that this caution was needless, because they must be kept in the use of proper means. God will keep them, but they must keep themselves. " I have foretold you all things; have foretold you of this danger, that, being fore-warned, you may be fore-armed; I have foretold all things which you needed to have foretold to you, and therefore take heed of hearkening to such as pretend to be prophets, and to foretel more than I have foretold." The sufficiency of the scripture is good argument against listening to such as pretend to inspiration. The Afflictions of the Jews Foretold. 24 But in those days, after that tribulation, the sun shall be darkened, and the moon sha

Where it ought not - That place being set apart for sacred use. Mt 24:15 ; Lu 21:20; Dan 9:27.

On the housetop. See Mt 9:1-8.

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?

(n) "For in those days" Dan 12:1, Joel 2:2

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.

Mt 24:23 .

(o) "Lo, here is" Lk 17:23

(p) "take ye heed" 2Pet 3:17

But in those days - Which immediately precede the end of the world: after that tribulation - Above described.

(q) "tribulation" Dan 12:1, Zeph 1:15-17

ll not give her light, 25 And the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 And then shall they see the Son of man coming in the clouds with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world ( Matt. xxiv. 3 ), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels, 1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa. xxiv. 23 . The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken. 2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed ( v. 26 ); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him. 3. The gathering together of all the elect to him ( v. 27 ); He shall send his angels, and gather together his elect to him, to meet him in the air, 1 Thess. iv. 17 . They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise. Watchfulness Inculcated. 28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye kn

Sermon for the Second Sunday in Advent; Luke 21:25-36 Christ's Second Coming: or the Signs of the Day of Judgment; and the Comforts Christians Have From Them I. THE SIGNS OF THE DAY OF JUDGMENT. 1 The first thing for us to understand is that although the signs preceding the judgment day are many and great, they will all be fulfilled, even though none or very few men take note of or esteem them as such. For two things must take place according to the Word and prophecy of Christ and the apostles: first, that many and great signs will be made manifest; and secondly, that the last day will come unawares, the world not expecting it, even though that day be at the door. Though men see these signs, yea, be told that they are signs of the last day, still they will not believe, but in their security mockingly say: “Thou fool, hast thou fear that the heavens will fall and that we shall live to see that day?” 2 Some, indeed, must see it, and it will be those who least expect it. That there will be such security and indifference among men, let us prove by the words of Christ and the apostles. Christ says in the 34th and 35th verses: V.34, 35. “Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: for so shall it come upon all them that dwell on the face of all the earth.” From these words it is clear, that men in great measure will give themselves over to surfeiting and drunkenness and the cares of this life, and that, drowned as it were in these things, they will rest secure and continue to dwell on the earth as if the dreadful day were far away. For, were there no such security and heedlessness, that day would not break in unawares. But he says, it will come as a snare by which birds and beasts are caught at a time when most concerned about their food and least expecting to be entrapped. In this figure he gives us clearly to understand that the world will continue its carousing, eating and drinking, building and planting, and diligently seeking after earthly things, and will look upon the day of judgment as yet a thousand and more years off, when, in the twinkling of an eye, they may stand before the terrible judgment bar of God. 3 The words of Christ in Luke 17:24 say the same: “For as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day.” See here again that the day will break upon the world with the utmost suddenness. The same further appears in what follows in verses 26-29: V.26-29. “As it was in the days of Noah, even so shall it be also in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all. After the same manner it shall be in the day that the Son of man is revealed.” These words abundantly show that people will rest so secure and will be so deeply buried beneath the cares of this life, that they will not believe the day is at hand. 4 There is now no doubt that Christ did not foretell these signs in the expectation that no one would note nor recognize them when they should appear; although few indeed will do so, just as in the days of Noah and Lot but few knew the punishment in store for them. Were this not true, the admonition of Christ would have been in vain: V.31. “When ye see these things come to pass, know ye that the kingdom of God is nigh.” Then, V.28. “Lift up your heads, because your redemption draweth nigh.” There must then be some, at least, who do recognize the signs, and lift up their heads and wait for their redemption, although they do not really know on what day that will come. We should be careful, therefore, to note whether the signs are being fulfilled now, or have been or will be in the future. 5 I do not wish to force any one to believe as I do; neither will I permit anyone to deny me the right to believe that the last day is near at hand. These words and signs of Christ compel me to believe that such is the case. For the history of the centuries that have passed since the birth of Christ nowhere reveals conditions like those of the present. There has never been such building and planting in the world. There has never been such gluttonous and varied eating and drinking as now. Wearing apparel has reached its limit in costliness. Who has ever heard of such commerce as now encircles the earth? There have arisen all kinds of art and sculpture, embroidery and engraving, the like of which has not been seen during the whole Christian era. 6 In addition men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew. There is such a knowledge of languages and all manner of wisdom that it must be confessed, the world has reached such great heights in the things that pertain to the body, or as Christ calls them, “cares of life”, eating, drinking, building, planting, buying, selling, marrying and giving in marriage, that every one must see and say either ruin or a change must come. It is hard to see how a change can come. Day after day dawns and the same conditions remain. There was never such keenness, understanding and judgment among Christians in bodily and temporal things as now - I forbear to speak of the new inventions, printing, fire-arms, and other implements of war. 7 But not only have such great strides been made in the world of commerce, but also in the spiritual field have there been great changes. Error, sin, and falsehood have never held sway in the world as in these last centuries. The Gospel has been openly condemned at Constance, and the false teachings of the Pope have been adopted as law though he practiced the greatest extortion. Daily mass is celebrated many hundred thousand times in the world, and thereby the greatest sin committed. By confession, sacrament, indulgence, rules and laws, so many souls are driven to condemnation that it seems God has given the whole world over to the devil. In short it is not possible that there should be greater falsehood, more heinous error, more dreadful blindness, and more obdurate blasphemy than have ruled in the church through the bishops, cloisters, and universities. As a result Aristotle, a blind heathen, teaches and rules Christians more than does Christ. 8 Moreover the pope has attempted to abolish Christ and to become his vicar. He occupies the throne of Christ on earth, would to God he occupied the devil's throne instead. I forbear to speak of the grosser forms of sin, unchastity, murder, infidelity, covetousness, and the like, which are all practiced without shame or fear. Unchastity has taken forms against nature, and has affected no station or condition more than the spiritual character of the clergy - shall I call it spiritual, since it is so fleshly and void of all simplicity? 9 Whatever other signs may appear before Christ's coming, I know that, according to the words of Christ, these will be present: surfeiting and drunkenness, building and planting, buying and selling, marrying and giving in marriage, and other cares of this life. Just as certain to me is also the saying of Christ in Math. 24:15, where he speaks of the abomination of desolation, the Antichrist, under whose rule gross error, blindness, and sin shall flourish, just as they now flourish under the Pope in the most tyrannical and shameless form. This above all else compels me to believe that Christ will soon come to judgment; for such sins cry to heaven, and so provoke and defy the last day that it must soon break in upon them. If it were only the unchastity of the antediluvian world, or the worldliness of Sodom, I would not believe the last day is so near at hand. But to destroy, root out, condemn and blaspheme divine service, God's Word and the Sacraments, the children of God and everything that belongs to God; and to worship and honor the devil instead and to proclaim his lies for the Word of God - such sins, I am firmly convinced, will put an end to the world before we are aware of it. Amen. 10 But the apostles have also prophesied concerning this self-security of men as the judgment day approaches. Paul says in 1 Thes. 5:2-3: “The day of the Lord so cometh as a thief in the night. When they are saying, Peace and safety, then sudden destruction cometh upon them.” Now we know that a thief never comes but when one feels most secure and least expects him. And 2 Pet. 3:3-10 we read: “In the last days mockers shall come with mockery, walking after their own lusts, and saying, Where is the promise of his coming? From the day the fathers fell asleep, all things continue as they were from the beginning of the creation.... But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise etc.” Who are they that walk after their own lusts but the papal clergy? They wish to be subject neither to God nor to man, but expect the world to recognize it as their right to live as they please and to do what they like. It is these that say, Where is the promise of his coming.? Do you think the last day will break in upon us so soon? Things will continue as they have in the past. 11 We also read in the history of the destruction of Jerusalem that many signs were fulfilled, yet they would not believe them to be tokens of the coming destruction until judgment was executed. Finally, from the beginning of the world, it has ever been so, that the unbelieving could not believe the day of calamity to be near - they always experienced it before they believed it. This is in fulfilment of Psalm 55:23: “Bloodthirsty and deceitful men shall not live out half their days,” for they presume upon the continuance of their days and have no fear, and so the hour must come unawares. So here people are putting off the judgment for yet a thousand years when it may break in upon them in a night. This is the first-class of signs which presage the nearness of the day of God. Let us now consider the second class. V.25. “And there shall be signs in the sun.” 12 This sign to be given in the sun is that it will lose its brightness, after the manner in which it has often occurred, as Math. 24,29, says: “The sun shall be darkened.” I will not trespass here again but express my opinion. Some think that the sun is to be darkened as never to shine again; but this cannot be the meaning, for day and night must continue to the end, as God foretells, Gen. 8:22: “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” This sign must therefore, not interfere with day and night and still be fulfilled before the judgment day, for it is a token of its coming. It cannot, therefore, be more than a darkening of the sun in its accustomed course. 13 Now at all times such a sign in the sun has been looked upon as foreboding misfortune or disaster. which also often followed, as history abundantly shows. Thus we have had, it seems to me, the last few years more and more frequent eclipses of the sun than in any other like period of time. God has spared us and no great evil has come upon us. For this reason these signs are not noticed. In addition, astronomers have told us, and rightly so, that these eclipses are but natural phenomena. As a result the tokens are still more despised and carnal security increased. Nevertheless God in carrying on his work in silence, gives us security and moves forward in his plans. Whatever the natural course of the heavens may be, these signs are always tokens of his wrath and predict sure disaster for the future. If these are not seen, shall God make other suns and moons and stars and show other signs in them? 14 The course of the heavens has been so arranged from eternity that before the last day these signs must appear. The heathen say that the comet is a natural product; but God has created none that is not a token of future evil. Thus also the blind leader, Aristotle, writing a book about the phenomena of the heavens, attributes all to nature and declares these are no signs. Our learned men follow him and thus one fool fills the world with fools. Let us know that though the heavenly bodies wander in their courses according to law, God has still made these to be signs or tokens of his wrath. V.25. “And in the moon.” 15 This sign is given in Math. 24:29, to the effect that “the moon shall not give her light”; that is, it will lose its brightness. The same is to be said of this as of the signs in the sun, no matter how natural it may be. Is it not true that scarcely a year has passed of late in which sun or moon or both have been eclipsed, sometimes one of them twice a year? If these are not signs, then, what are signs? It may be that at other times more were seen than now, but surely not in more rapid succession. When Jerusalem was to be destroyed, some signs preceded which had occurred before, but they were still new tokens. V.25. “And in the stars,” 16 According to Math. 24:29, “the stars shall fall from heaven.” This is seen almost daily. Whether it was seen as frequently in former days as now, I cannot say. Aristotle again talks about the nature of the thing; but the Gospel, which is the word and wisdom of God, pronounces the falling of the stars a sign and there let the matter rest. Wherefore if the stars fall or the sun and moon fail to give their light, be assured that these are signs of the last day; for the Gospel cannot utter falsehood. While in these years there have been so many showers of stars, they are all harbingers of the last day, just as Christ says; for they must appear often in order that the great day may be abundantly pointed out and proclaimed. These signs appear and pass but no one considers them; so it shall be that they will wait for other signs just as the Jews are waiting for another Christ. V.25. “And upon the earth distress of nations, in perplexity.” 17 This is not to be understood that all nations and all people among these nations will so suffer; for you must note that these are to be signs. Stars do not fall from the heavens at all times the sun does not lose its brightness for a whole year or a month, but for an hour or two; the moon does not refuse to give its light for a whole week or a whole night, but, like the sun, for an hour or two-that all these may be tokens without changing or perverting the order of things. Hence not many will suffer distress and anxiety, but only a few; and even with these it will be only at times that they be signs to those who despise the idea, and attribute all to the complexion or to the melancholy or to the influence of the planets or to any other natural cause. Meanwhile such clear harbingers of the day pass by unobserved, and there happens what Christ said of the Jews in Math. 13,14, that though hearing and seeing they do not understand. 18 “Distress of nations in perplexity” does not refer to the body. For, as we have already heard, there will be peace and joy in abundance. People will eat and drink, build and plant, buy and sell, marry and be given in marriage, dance and play, and wrap themselves up in this present life as if they expected to abide here forever. I take it that it is the condition of agonized conscience. For since the Gospel, by which alone the troubled conscience can be 'comforted, is condemned, and in its stead there are set up doctrines of men, which teach us to lay aside sin and earn heaven by works; there must come a burdened and distressed conscience, a conscience that can find no rest, that would be pious, do good and be saved, that torments itself and yet does not know how to find satisfaction. Sin and conscience oppress, and however much is done no rest is found. By these the sinner becomes so distressed that he knows not what to do nor whither to flee. Hence arise so many vows and pilgrimages and worship of the saints and chapters for mass and vigils. Some castigate and torture themselves, some become monks, or that they may do more they become Carthusian - monks. These are all works of distressed and perplexed consciences, and are in reality the distress and perplexity of which Luke here speaks. He uses two words which suggest this meaning, a man gets into close quarters as though he were cast into a narrow snare or prison; he becomes anxious and does not know how he may extricate himself; he becomes bewildered and attempts this and that and yet finds no way of escape. Under such conditions he would be distressed and perplexed. In such a condition are these consciences; sin has taken them captive, they are in straits and are distressed. They want to escape but another grief overtakes them, they are perplexed for they know not where to begin -- they try every expedient but find no help. 19 It is indeed true that the masses do not become so afflicted, but only the few and generally the most sensible, scrupulous, and good-hearted individuals who have no desire to harm any one and would live honorable lives. It may be they foster some secret sin, as for example unchastity. This burdens them day and night so that they never are truly happy. But this is game for the monks and priests, for here they can practice extortion, especially with women; here people confess, are taught, absolved, and go whithersoever the confessor directs. Meanwhile the people are the Lord's token of the last day. To such the Gospel is light and comfort while it condemns the others. 20 Neither can anyone deny this sign, for it has been so common these hundreds of years that many have become insane over it, as Gerson informs us. Although at all times there have been people so distressed and perplexed, it was formerly not so common as now. From the beginning of the world no human doctrine exercised the tenth part or even the hundreth part of the influence, or tortured and seared so many consciences as the doctrines of the pope and his disciples, the monks and priests. Such perplexed hearts will necessarily grow out of the papal doctrine of confession which has never been so earnestly promulgated as now. Therefore this has never been a token of the judgment until now. There must be many and great signs, therefore, and they be despised by most men. V.25. “For the roaring of the sea and the billows.” 21 This will take place through the winds, for all roaring of the waters comes by means of the storm. Therefore the Lord would say by these words that many and great storms will arise. By sea, however, is not to be understood simply the ocean, but all gathered waters, according to the language of Scripture, Gen. 1:10: “And the gathering together of the waters called he seas,” be they oceans, seas or lakes. Rivers on the other hand are changable flowing waters. 22 It is not to be supposed that all waters, streams, lakes, seas, oceans, will, at the same time and in the same way, become stormy and boisterous. Some seas are thus to be moved and this is to be the sign unto us. For as not all stars fall and not all nations are distressed in perplexity, so shall not all waters roar nor all places be visited by the storm. 23 Here heathen art will sit in the schools and with wide open mouth will say, “Did you see the storm or hear the sea and the waves roaring? Aristotle clearly teaches that these are but natural phenomena.” Let us pass these by and know that God's Word and tokens are despised by the wisdom of the gods. Do you hold fast to the Gospel - this teaches you to believe that storms and detonations in the sea are signs and tokens. And however many times such signals have been given in other days, they shall nevertheless become more numerous and terrible as the day of doom approaches. 24 It seems to me that within the space of ten or twelve years, there have been such storms and tempests and waters roaring as have never before been seen or heard. We are to consider, therefore, that although in former times these signs came singly and at less frequent intervals, now they appear many and frequent. In our time both sun and moon are darkened, stars fall, distress of nations is present, winds and waves are roaring, and many other signs are being fulfilled. They are all coming in a heap. 25 We have lately also seen so many comets and so many calamities have fallen from the skies and there has arisen the hitherto unknown disease, syphilis. Also how many signs and wonders have been seen in the heavens, as suns, moons, stars, rainbows, and many other strange sights. Dear hearer, let them be signs, great signs, tokens that mean much; so that neither the astronomers nor heathen astrologers can say they simply follow the ordinary course of nature, for they knew nothing of them before nor did they prophesy of them. 26 No astronomer will say that the course of the heavens foretold the coming of the terrible beast which the Tiber threw up a few years ago; a beast with the head of an ass, the breast and body of a woman, the foot of an elephant for its right hand, with the scales of a fish on its legs, and the head of a dragon in its hinder parts, etc. This beast typifies the papacy and the great wrath and punishment of God. Such a mass of signs presages greater results than the mind of man can conceive. Before proceeding further it might be well to consider the testimony concerning the last day which the celebrated teacher, Latantius Firmianus, gave about A. D. 320, in his work entitled “Divinarum Institutionum”, in the seventh book and fifteenth chapter: When the end of the world draws near, the condition of human affairs must materially change and take on a more wicked form. Then will malice and wickedness prevail to such a degree that our age, in which malice and wickedness have almost reached their highest pitch, will be looked upon as happy and treasured as golden in comparison with that time when no one will be able to help or give advice. Then will righteousness become practically unknown, and blasphemy, covetousness, impure desires, and unchastity become common. Then will the godly become a prey to the most wicked and be vexed and grieved by them. At the same time only the wicked will be rich and well to do, while the godly will be driven hither and thither in shame and poverty. justice will be perverted, law will be overthrown, and no one will have aught else but that which he can secure by his own strength. Daring and strength will possess all. There will be neither faith nor confidence left in man, neither peace, nor loveliness, nor shame, nor truth, and as a result, no safety, no government, no rest of any kind from the reprobate. For all lands will become rebellious, everywhere men will rage and war with one another, the whole world will be in arms, and bring destruction to itself. V.26. “Men fainting for fear, and for expectation of the things which are coming on the world.” 27 Here, again it is not the profligate mass, who disregard God's tokens and refer all to natural causes, that shall realize these, but rather the better class, and the most distinguished, who take these things to heart and are given to reflection. By “men fainting for fear” is to be understood that they shall be frightened to death, or the next thing to death; and that their fear shall consume them and rob them of their strength. What do they fear and wait for? Christ says: “The things which are coming on the world;” that is, the last day, the terrible judgment, hell fire, and eternal death. Why do they fear and look for these things, and not the world upon whom they will come rather than upon them? Because these are the tokens of God which are to be despised and rejected by the world. 28 I am not yet able to say who these people are, unless it be those who are exposed to and have to do with the temptations of death and hell, concerning whom Tauler writes. For such temptations consume flesh and blood, yea, bone and marrow, and are death itself. No one can endure them except he be miraculously sustained. A number of patriarchs have tasted them, Abraham, Isaac, Jacob, Moses, David; but near the end of the world they will be more common. This token will then greatly increase, although it is present now more than is generally known. There are individuals who are in the perils of death and are wrestling with him; they feel that which will come over the whole world and fear that it will come upon and abide with them. It is to be hoped, however, that such people are in a state of grace. For Christ speaks as if he would separate the fear and the thing which they fear; and so divides these that he gives to them the fear and to the world that which they fear. It is to be presumed that by this fear and anxiety, they are to have their hell and death here, while the world, which fears nothing, will have death and hell hereafter. V.26. “For the powers of the heavens shall be shaken.” 29 By the powers of heaven some understand the angels of heaven. But since Christ speaks of signs, and says we shall see them and in them recognize the coming of the last day, they must surely be visible tokens and be perceived with the bodily senses. For those people whose consciences are in distress and whose hearts are failing from fear, though this be an affection of the soul, yet manifest it by word and countenance. Therefore these powers of heaven must be such as can be really shaken and so perceived. 30 But the Scriptures speak in a two-fold way concerning the powers of heaven. At one time they are spoken of as the powerful heavens or the heavens which are among all creatures the most powerful, as is written, Gen. 1:8, “And God called the firmament”--that is, expanse or fortress-“heaven”; for every creature under heaven is ruled and strengthened by the light, heat and movements of the heavens. What would the earth be without the heavens but a dark and desert waste? Like princes and nobles in the world, the Scriptures call the heavens powerful because they rule over the bodies beneath them. 31 At another time the powers of heaven signify the hosts of heaven, as Psalm 33:6 says: “By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth.” And Gen. 2:1: “And the heavens and the earth were finished, and all the host of them.” It is the common custom of the Scriptures to speak in this way of the powers of heaven. And it is clear from these passages that the hosts or powers of heaven include all that is in them; in the heavens, the sun, moon, stars, and other heavenly bodies; on earth, man and beast, birds and fish, trees, herbs and whatever else lives upon it. 32 The passage before us may therefore mean the powers of heaven in both senses, probably chiefly the hosts of heaven. Christ would say that all creatures shall be shaken and shall serve as tokens of that day; sun and moon with darkening, the stars with falling, the nations with wars, men with hearts failing from fear, the earth with earthquakes, the waters with winds and roaring, the air with infection and pestilence, and the heavens with their hosts. 33 I do not know just what is meant by the moving of the hosts of heaven unless it be manifestations like those of the great constellation of the planets in 1524. For the planets are certainly among the most important of the powers and hosts of heaven, and their remarkable gathering together into one constellation is surely a token for the world. Christ does not say that all the hosts of heaven will be moved, but some of them only; for not all stars shall fall from their places, nor all men be overcome with fear, nor all waters at the same time be in noisy commotion, nor sun and moon be every day darkened; for these are to be but signs, which can only occur at particular times and in a few places, that they may be something special, and singled out as tokens from the great mass which are not such. It is quite probable, therefore, that these movements of the powers of heaven are such movements of the constellations of the planets. Astrologers interpret them to signify the coming of another flood; God grant that they may rather presage the coming of the last day. 34 Let us not be mistaken, however, and think that these constellations are the product of the natural course of the heavenly bodies. As such Christ calls them signs and desires us to take special note of them, appearing, as they do, not alone but with a multitude of other tokens. Let the unbeliever doubt and despise God's tokens and speak of them as simply natural; but let us hold fast to the Gospel. 35 There are many other signs elsewhere described in the Scriptures, such as earthquakes, famine, pestilence, and wars as in Luke 17,20 and Math. 24,7. We have seen much of these for they have been common at all times. Still they are tokens appearing by the side of others. It is a known fact also that wars at the present time are of such a character as to make former wars appear as mere child's play. But since our Gospel of today does not speak of these, let us not consider them further. Only let us consider them as signs, great signs, signifying great things; alas, they are already despised and forgotten! V.27. “And then shall they see the Son of man coming in a cloud with power and great glory.” 36 Here power may again signify the hosts of angels, saints, and all creatures that will come with Christ to judgment (I believe this is the correct interpretation); or it may mean the special power and might which will characterize this coming of Christ in contradistinction to his first coming. He says not only that he will come, but that they shall see him come. At his birth he came also, but men did not recognize him. He comes now through the Gospel in a spiritual manner, into the hearts of believers. This also is not by observation. But his last coming will be such that all must see him as Rev. 1:7 says, “And every eye shall see him.” And they shall see that he is none other than the man Christ Jesus, in bodily form, as he was born of the virgin Mary and walked upon this earth. He might have said they shall see me, but that would not have clearly indicated his bodily form. But when he says: “They shall see the Son of man,” he clearly indicates that it will be a bodily coming, a bodily seeing in bodily form; a coming in great power and glory, accompanied by the hosts of heaven. He shall sit upon the clouds and be accompanied by all the saints. The Scriptures speak much of that day - and everywhere point to the same. This, then, is said concerning the signs. The Saviour adds words of comfort for Christians in the presence of these signs. II. THE COMFORT CHRISTIANS HAVE WHEN THESE SIGNS APPEAR. V.28. “And when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh.” 37 Here you may say, who can lift up his head in the face of such terrible wrath and judgment? If the whole world is filled with fear at that day, and lets fall its head and countenance out of terror and anxiety; how shall we look up and lift up our heads, which evidently means, how shall we manifest any joy in and longing for these signs? In answer I would say that all this is spoken only to those who are really Christians and not to heathen and Jews. True Christians are so afflicted with all manner of temptations and persecutions that in this life they are miserable. Therefore they wait and long and pray for redemption from sin and all evil; as we also pray in the Lord's Prayer, “Thy kingdom come”, and “Deliver us from evil.” If we are true Christians we will earnestly and heartily join in this prayer. If we do not so pray, we are not yet true Christians. 38 If we pray aright, our condition must truly be such that, however terrible these signs may be, we will look up to them with joy and earnest desire, as Christ admonishes: “When these things begin to come to pass, look up.” He does not say, Be filled with fear or drop your heads; for there is coming that for which we have been so earnestly praying. If we really wish to be freed from sin and death and hell, we must look forward to this coming of the Lord with joy and pleasure. St. Paul also says, in 2 Tim. 4:8, “Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing.” If he gives the crown to those who love his appearing, what will he give to those who hate and dread it? Without doubt, to enemies, eternal condemnation. Titus 2:13 says, “Looking for the blessed hope and appearing of the glory of the Great God and our Saviour Jesus Christ.” And Luke 12:36, “And be ye yourselves like unto men looking for their lord, when he shall return from the marriage feast.” 39 But what do those do who are filled with fear and do not desire to have him come, when they pray, “Thy kingdom come, thy will be done,” “deliver us from the evil one?” Do they not stand in the presence of God and lie to their own hurt? Do they not strive against the will of God who will have this day for the redemption of the saints? It is necessary, therefore, that we exercise great care lest we be found to hate and to dread that day. Such dread is a bad omen and belongs to the damned, whose cold minds and hard hearts must be terrified and broken, if perchance they might reform. 40 But to believers that day will be comforting and sweet. That day will be the highest joy and safety to the believer, and the deepest terror and anguish to the unbeliever; just as also in this life the truths of the Gospel are exceedingly sweet to the godly and exceedingly hateful to the wicked. Why should the believer fear and not rather exceedingly rejoice since he trusts in Christ who comes as judge to redeem him and to be his everlasting portion. 41 But you say I would indeed await his coming with joy, if I were holy and without sin. I should answer, what relief do you find in fear and flight? It would not redeem you from sin if you were to be filled with terror for a thousand years. The damned are eternally filled with fear of that day, but this does not take away their sin; yea, this fear rather increases sin and renders man unfit to appear without sin on that day when it comes. Fear must pass out of the soul and there must enter in a desire for righteousness and for that day. But if you really desire to be free from sin and to be holy, then give thanks to God and continue to desire to be more free from sin. Would to God that such desire were so sincere and powerful in you as to bring you to your death. 42 There is no one so well prepared for the judgment day as he who longs to be without sin. If you have such, desire, what do you fear? You are then in perfect accord with the purpose of that day. It comes to set free from sin all who desire it, and you belong to that number. Return thanks to God and abide in that desire. Christ says his coming is for our redemption. But do not deceive yourself and be satisfied, perhaps, with the simple desire to be free from sin and to await the coming of the day without fear. Perhaps your heart is false and you are filled with fear, not because you would be free, from sin, but because in the face of that day you cannot sin free and untrammeled. See to it that the light within you be not darkness. For a heart that would be truly free from sin will certainly rejoice in the day that fulfills its desire. If the heart does not so rejoice there is no true desire to be loosed from its sin. 43 Therefore we must above all things lay aside all hatred and abhorrence of this day, and exercise diligence that we may really desire to have our sins taken away. When this is done, we may not only calmly await the day, but with heartfelt desire and joy pray for it and say, “Thy kingdom come, thy will be done.” In this you must cast aside all feelings and conceit, hold fast to the comforting words of Christ, and rest in them alone. 44 Could he admonish, comfort, and strengthen you in a more delicate and loving manner? In the first place he says, You will hear of wars, but you should have no fears. And when he tells you to have no fears, what else does he mean than that he commands you to be of good cheer and to discern the signs with joy? Secondly, he tells you to look up; thirdly, to lift up your heads; and fourthly, he speaks of your redemption. What can comfort and strengthen you if such a word does not? Do you think he would deceive you and try to lead you into a false confidence? My dear hearer, let such a word not have been said in vain: thank God and trust in it -- there is no other comfort or advice if you cast this to the winds. It is not your condemnation but your redemption of which Christ speaks. Will you turn his words around and say, It is not your redemption but your condemnation? Will you flee from your own salvation? Will you not greet and thank your God who comes out to meet and to greet you? 45 He has no doubt also spoken this word for the fainthearted who, although they are devout and prepared for the last day, are yet filled with great anxiety and are hindered in taking part in his coming with that desire which should be found at the end of the world; therefore he calls attention to their redemption. For when at the end of the world sin will hold such sway, and by the side of sin the punishment for sin with pestilence, war and famine, it will be necessary to give to believers strength and comfort against both evils, sin and its punishment. Therefore he uses the sweet and comforting word redemption which is so dear to the heart of man. What is redemption? Who would not be redeemed? Who would have a desire to abide in the desert of sin and punishment? Who would not wish an end to such misery, and woe, such perils for souls, such ruin for man? Especially should this be the case when the Saviour allures, invites and comforts us in such an endearing way. 46 The godless fanatical preachers are to be censured who in their sermons deprive people of these words of Christ and faith in them, who desire to make people devout by terrifying them and who teach them to prepare for the last day by relying upon their good works as satisfaction for their sins. Here despair, fear and terror must remain and grow and with it hatred, aversion and abhorrence for the coming of the Lord, and enmity against God be established in the heart; for they picture Christ as nothing but a stern judge whose wrath must be appeased by works, and they never present him as the Redeemer, as he calls and offers himself, of whom we are to expect that out of pure grace he will redeem us from sin and evil. 47 Such is always the result where the Gospel is not rightly proclaimed. When hearts are only driven by commands and threats, they will only be estranged from God and be led to abhor him. We ought to terrify, but only the obstinate and hardened; and when these have become terrified and dejected also, we ought to strengthen and comfort. 48 From all this we learn how few there are who pray the Lord's Prayer acceptably even though it is prayed unceasingly in all the world. There are few who would not rather that the day would never come. This is nothing else than to desire that the kingdom of God may not come. Therefore the heart prays contrary to the lips, and while God judges according to the heart, they judge according to the lips. For this reason they institute so many prayers, fill all the churches with their bawling and think they pray aright when in reality their prayer is: “May thy kingdom not come, or not just yet.” Tell me, is not such a prayer blasphemy? Is it not of such a prayer that the Psalmist speaks in Ps. 109:7, “Let his prayer be turned into sin.” How men are applying all the wealth of the world to fill every nook and corner of it with such blasphemy, and then are calling it a divine service! 49 Yet he who feels such fear must not despair, but rather use it wisely. He uses it wisely who permits such fear to urge and admonish him to pray for grace that this fear might be taken away and he be given joy and delight in that day. Christ has promised, Math. 7:8, “Everyone that asketh receiveth.” Therefore those who are fearful are nearer their salvation than the hard-hearted and reprobate, who neither fear nor find comfort in that day. For though they do not have a desire for it, they have a something within which admonishes them to pray for such a desire. 50 On the other hand, he uses fear unwisely who allows it to increase and abides in the same, as though he could thereby be cleansed from sin. This leads to nothing good. Not fear, which, as John says, 1 John 4:18, must be cast out, will remain in that day, but love which, St. Paul says in 1 Cor. 13:8, must abide. Fear is to be a power to drive us to seek such love and pray for it. Where fear is not cast out it opposes the will of God and antagonizes your own salvation; it thus becomes a sin against the Holy Spirit. It is, however, not necessary to say that the individual must be altogether without fear, for we still have human nature abiding in us. This is weak and cannot exist altogether without the fear of death and the judgment; but the spirit must be uppermost in the mind, as Christ says, Math. 26:41, “The spirit indeed is willing, but the flesh is weak.” V.29-31. “And he spake to them a parable: Behold the fig tree, and all the trees: when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. Even so ye also, when ye see these things coming to pass, know ye that the kingdom of God is nigh.” 51 Pure words of comfort are these. He does not put forth a parable from the fall or winter season when all the trees are bare and the dreary days begin; but a parable from the spring and summer season, when everything is joyous, when all creation buds forth and rejoices. By this he clearly teaches that we are to look forward to the last day with as much joy and delight as all creation shows in spring and summer. What is the meaning of this parable if in it he does not teach us this? He could have found others that were not so joyous. 52 In applying it, he does not say your hell or condemnation is at hand, but the kingdom of God. What else does it signify that the kingdom of God is at hand than that our redemption is near? The kingdom of God is but ourselves, as Christ says, Luke 17:21, “For lo, the kingdom of God is within you;” therefore, it draweth nigh when we are nearing our redemption from sin and evil. In this life it begins in the spirit; but since we must still battle with sin and suffer much evil, and since death is still before us, the kingdom of God is not yet perfect in us. But when once sin and death and all evil are taken away, then will it be perfect. This the last day will bring and not this life. 53 Therefore, my dear hearer, examine your life, probe your heart to ascertain how it is disposed toward this day. Do not put your trust in your own good life, for that would soon be put to shame; but think of and strengthen your faith in order that the day may not be a terror to you as to the damned, but be your joy as the day of your salvation and of the kingdom of God in you. Then when you think or hear of the same, your heart will leap for joy and earnestly long for its coming. If you do not wish to pronounce judgment upon yourself, then do not think that you would be able to stand in that day even with the meritorious deeds of all the saints. V.32, 33. “Verily I say unto you, This generation shall not pass away, till all things be accomplished. Heaven and earth shall pass away: but my words shall not pass away.” 54 Why does the Lord so fortify his Word and confirm it beyond measure by parables, oaths, and tokens of the generation which shall remain though heaven and earth pass away? This all happens because, as was said above, all the world is so secure and with open eyes despises the signs to such a degree that perhaps no word of God has been so despised as this which foretells and characterizes the judgment day. It will appear to the world that there are no signs; and even though people should see them, they will still not believe. Even the very elect of God may doubt such words and tokens, in order that the day may come when the world is never so secure and thus be suddenly overwhelmed in its security, as St. Paul said above. 55 Therefore Christ would assure us and wake us up to look for the day when the signs appear. We are to realize that though the signs be uncertain, those are not in danger who look upon them as tokens, while those who despise them are in the greatest danger. Hence let us play with certainties and consider the above-named signs as truly such lest we run with the unspiritual. If we are mistaken, we have after all hit the mark; if they are mistaken, it is a mistake for eternity with them. 56 Jesus calls the Jews “this generation.” This passage, therefore, clearly indicates that the common saying is not true which holds that all the Jews will become Christians; and that the passage, John 10:16, “And they shall become one flock and one shepherd,” is not fulfilled when the Jews go over to the heathen, but when the heathen came to the Jews and became Christians at the time of the apostles, as St. Augustine often explains. Christ's words in John 10:16 indicate the same, “And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice, and they shall become one flock and one shepherd.” Note that he speaks clearly of the heathen who have come to the Jewish fold; therefore the passage has been long since fulfilled. But here he says, “This generation shall not pass away” till the end come; that is, the Jews who crucified Christ must remain as a token. And although many will be converted, the generation and Jewish character must remain. 57 Some have also been concerned about how heaven and earth will pass away, and they again call Aristotle to their aid. He must interpret the words of Christ for them, and he says, that heaven and earth will not pass away as to their essence but only as to their form. How much they think they are saying! If they so understood it that heaven and earth will continue to be something, they would indeed be right. But let us suffer the blind to go, and know that just as our bodies will be changed as to their essence, and yet be remade according to their essence, so heaven and earth at the last day with all the elements will be melted with fervent heat and turned to dust, together with the bodies of men, so that there will be nothing but fire everywhere. Then will everything be new - created in greatest beauty; our bodies will shine in brilliancy, and the sun be much more glorious than now. Peter speaks of this day, in 2 Pet. 3:10-13, “But the day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.” Paul also testifies to the same in I Cor. 3,13, that “the last day shall be revealed in fire.” And Isaiah 30:26, “The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold as the light of seven days, in the day that Jehovah bindeth up the hurt of his people, and healeth the stroke of their wound.” Likewise Isaiah 65,17, “For, behold I create new heavens and a new earth; and the former things shall not be remembered, nor come into mind. But be ye glad and rejoice forever in that which I create.” Therefore this passing away is not only according to form but also as to essence; unless it be that you do not want to call it a passing away, if things turn to dust until no trace of them can be found, as the burned body turns to ashes and passes away. 58 But where do our souls dwell when the abode of every creature is afire and there is no earthly dwelling place? Answer: My dear hearer, where is the soul now? Or where is it when we sleep and are not conscious of what is taking place in our bodies and in the world around us? Do you think that God cannot so preserve or hold the souls of men in his hand that they will never know how heaven and earth passed away? Or do you think that he must have a bodily home for the soul, just as a shepherd has a stable for his sheep? It is enough for you to know that they are in God's hands and not in the care of any creature. Though you do not understand how it happens, do not be led astray. Since you have not yet learned what happens to you when you fall asleep or awaken, and can never know how near you are to waking or sleeping, though you daily do both, how do you expect to understand all about this question? The Scripture says, “Father, into thy hands I commend my spirit,” and so let it be. Meanwhile there will arise a new heaven and a new earth, and our bodies will be revived again to eternal salvation. Amen. If we knew just how the soul would be kept, faith would be at an end. But now we journey and know not just whither; yet we put our confidence in God, and rest in his keeping, and our faith abides in all its dignity.

(r) "the stars of heaven" Isa 13:10, 24:20,23, Jer 4:28, 2Pet 3:10,12 Rev 6:12-14, 20:11

(s) "and then" Dan 7:9-14, Mt 16:27, 24:30, Mk 14:62, Acts 1:11, 1Thes 4:16 2Thes 1:7,10, Rev 1:7

Mt 24:32 ; Lu 21:28.

ow that summer is near: 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. 30 Verily I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: but my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. 33 Take ye heed, watch and pray: for ye know not when the time is. 34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: 36 Lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch. We have here the application of this prophetical sermon; now learn to look forward in a right manner. I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, v. 28 . When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; " This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined, " Dan. ix. 27 . Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; " Heaven and earth shall pass away, at the end of time; but my words shall not pass away ( v. 31 ), not one of these predictions shall fail of a punctual accomplishment." II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetæ; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter — ou dei pany akribologein , so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom ( Luke ii. 52 ), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant ( Isa. xlii. 1 ), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself ( John v. 19 ); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev. i. 1 . He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis — The Fountain of Deity. III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard ( v. 33 ); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day. " This he illustrates, in the close, by a parable. 1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, v. 34 . He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule. 2. We ought to be always upon our watch, in expectation of his return, v. 35-37 . (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general 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. (3.) 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 unready to meet him. (4.) His coming will indeed be coming suddenly; 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. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; " What I say unto you four ( v. 37 ), I say unto all the twelve, or rather to 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 men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless." In this chapter begins the account which this evangelist

He is nigh - The Son of man.

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

(t) "but my words" Isa 40:8

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.

Neither the Son. This text has always presented serious difficulties. It has been asked, If Jesus had a Divine nature, how could he say he knew not the day and hour of a future event? In reply, it has been said that the passage was wanting, according to Ambrose, in some Greek manuscripts. But it is now found in all, and there can be little doubt that the passage is genuine. Others have said that the verb rendered "knoweth," means sometimes to make known, or to reveal; and that the passage means, "That day and hour none makes known, neither the angels, nor the Son, but the Father." It is true, the word has sometimes that meaning, as in 1Cor 2:2; but then it is natural to ask where has the Father made it known? In what place did he reveal it? After all, the passage has no more difficulty than that in Lk 2:52, where it is said that Jesus increased in wisdom and stature. He had a human nature. He grew as a man in knowledge. As a man, his knowledge must be finite, for the faculties of the human soul are not infinite. As a man, he often spoke, reasoned, inquired, felt, feared, read, learned, ate, drank, and walked. Why are not all these, which imply that he was a man --that, as a man, he was not infinite --why are not these as difficult as the want of knowledge respecting the particular time of a future event; especially when that time must be made known by God, and when he chose that the man, Christ Jesus, should grow and think, and speak as a man?

(u) "Take ye heed" Mt 24:42, 25:13, Lk 12:40, 21:34, Rom 13:11,12 1Thes 5:6, Rev 16:15

Mt 24:42 ; Lu 21:34.

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. Mt 25:14 ; Lu 19:12.

Who left his house. The word house often means family. Our Saviour here represents himself as going away, leaving his household the Church, assigning to the apostles and all his servants their duty, and leaving it uncertain when he would return. As his return was a matter of vast consequence--and as the affairs of his kingdom were entrusted to them, just as the affairs of a house are to servants, when the master is absent---so it was of Vast importance that they should be faithful at their post, defend the house from danger, and be ready for his return. The porter. The door-keeper. To the janitor or door-keeper was entrusted, particularly, the faithful care of the house, whose duty it was to attend faithfully on those who came, and those who left the house.

Watch ye. Be diligent, faithful, and waiting for the return of your Lord, who will come at an unexpected hour. Master of the house. Denoting here the Lord Jesus. At even, or at midnight or, at etc.: This refers to the four divisions into which the Jews divided the night.

Find you sleeping. Inattentive to your post, neglecting your duty, and unprepared for his coming. (v) "sleeping" Mt 25:5

All, Watch. This command was proper, not only for those who were expecting the calamities that were soon to come upon the Jews, but for all who are soon to die, and to go to the judgment. We know not the time of our death. We know not how soon we shall be called to the judgment. The Son of man may come at any moment, and we should, therefore, be ready. If we are his friends-- if we have been renewed and pardoned--if we have repented of our sins, and have believed on him, and are leading a holy life--we are ready. If not, we are unprepared; and soon, probably while we are not expecting it, the cold hand of death will be laid on us, and we shall be hurried to the place where is weeping, and wailing, and gnashing of teeth. Oh, how important it is to be ready, and to escape the awful sufferings of an ETERNAL HELL! (w) "Watch" Mk 13:33,35