Matthew 24:12

the people. The Syrians, in return, destroyed not a less number of the Jews. At Scythopolis they murdered upwards of 13,000. At Ascalon they killed 2,500. At Ptolemais they slew 2000, and made many prisoners. The Tyrians also put many Jews to death, and imprisoned more: the people of Gadara did likewise; and all the other cities of Syria in proportion, as they hated or feared the Jews. As Alexandria the Jews and heathens fought, and 50,000 of the former were slain. The people of Damascus conspired against the Jews of that city, and, assaulting them unarmed, killed 10,000 of them. See Bishop Newton, and Dr. Lardner. Kingdom against kingdom - This portended the open wars of different tetrarchies and provinces against each other. 1st. That of the Jews and Galileans against the Samaritans, for the murder of some Galileans going up to the feast of Jerusalem, while Cumanus was procurator. 2dly. That of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire; which began when Gessius Florus was procurator. 3dly. That of the civil war in Italy, while Otho and Vitellius were contending for the empire. It is worthy of remark, that the Jews themselves say, "In the time of the Messiah, wars shall be stirred up in the world; nation shall rise against nation, and city against city." Sohar Kadash. "Again, Rab. Eleasar, the son of Abina, said, When ye see kingdom rising against kingdom, then expect the immediate appearance of the Messiah." Bereshith Rabba, sect. 42. The Third sign, pestilence and famine. It is farther added, that There shall be famines, and pestilences - There was a famine foretold by Agabus, ( Act 11:28 ), which is mentioned by Suetonius, Tacitus, and Eusebius; which came to pass in the days of Claudius Caesar, and was so severe at Jerusalem that Josephus says (Ant. b. xx. c. 2). many died for lack of food. Pestilences are the usual attendants of famines: as the scarcity and badness of provisions generally produce epidemic disorders. The Fourth sign, earthquakes or popular commotions. Earthquakes, in divers places - If we take the word σεισμοι from σειω to shake, in the first sense, then it means particularly those popular commotions and insurrections which have already been noted; and this I think to be the true meaning of the word: but if we confine it to earthquakes, there were several in those times to which our Lord refers; particularly one at Crete in the reign of Claudius, one at Smyrna, Miletus, Chios, Samos. See Grotius. One at Rome, mentioned by Tacitus; and one at Laodicea in the reign of Nero, in which the city was overthrown, as were likewise Hierapolis and Colosse. See Tacit. Annal. lib. xii. and lib. xiv. One at Campania, mentioned by Seneca; and one at Rome, in the reign of Galba, mentioned by Suetonius in the life of that emperor. Add to all these, a dreadful one in Judea, mentioned by Josephus (War, b. iv. c. 4). accompanied by a dreadful tempest, violent winds, vehement showers, and continual lightnings and thunders; which led many to believe that these things portended some uncommon calamity. The Fifth sign, fearful portents. To these St. Luke adds that there shall be fearful sights and great signs from heaven ( Luk 21:11 ). Josephus, in his preface to the Jewish war, enumerates these. 1st. A star hung over the city like a sword; and a comet continued a whole year. 2d. The people being assembled at the feast of unleavened bread, at the ninth hour of the night, a great light shone about the altar and the temple, and this continued for half an hour. 3d. At the same feast, a cow led to sacrifice brought forth a lamb in the midst of the temple! 4th. The eastern gate of the temple, which was of solid brass, and very heavy, and could hardly be shut by twenty men, and was fastened by strong bars and bolts, was seen at the sixth hour of the night to open of its own accord! 5th. Before sun-setting there were seen, over all the country, chariots and armies fighting in the clouds, and besieging cities. 6th. At the feast of pentecost, when the priests were going into the inner temple by night, to attend their service, they heard first a motion and noise, and then a voice, as of a multitude, saying, Let Us Depart Hence! 7th. What Josephus reckons one of the most terrible signs of all was, that one Jesus, a country fellow, four years before the war began, and when the city was in peace and plenty, came to the feast of tabernacles, and ran crying up and down the streets, day and night: "A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and the temple! a voice against the bridegrooms and the brides! and a voice against all the people!" Though the magistrates endeavored by stripes and tortures to restrain him, yet he still cried, with a mournful voice, "Wo, wo to Jerusalem!" And this he continued to do for several years together, going about the walls and crying with a loud voice: "Wo, wo to the city, and to the people, and to the temple!" and as he added, "Wo, wo to myself!" a stone from some sling or engine struck him dead on the spot! It is worthy of remark that Josephus appeals to the testimony of others, who saw and heard these fearful things. Tacitus, a Roman historian, gives very nearly the same account with that of Josephus. Hist. lib. v. Verse 8 All these are the beginning of sorrows - Ωδινων, travailing pains. The whole land of Judea is represented under the notion of a woman in grievous travail; but our Lord intimates, that all that had already been mentioned were only the first pangs and throes, and nothing in comparison of that hard and death-bringing labor, which should afterwards take place. From the calamities of the nation in general, our Lord passes to those of the Christians; and, indeed, the sufferings of his followers were often occasioned by the judgments sent upon the land, as the poor Christians were charged with being the cause of these national calamities, and were cruelly persecuted on that account. Verse 9 Then shall they deliver you up to be afflicted - Rather, Then they will deliver you up to affliction, εις θλιψιν. By a bold figure of speech, affliction is here personified. They are to be delivered into affliction's own hand, to be harassed by all the modes of inventive torture. Ye shall be hated of all nations - Both Jew and Gentile will unite in persecuting and tormenting you. Perhaps παντων των εθνων means all the Gentiles, as in the parallel places in Mar 13:9-11 , and in Luk 21:12-15 , the Jewish persecution is mentioned distinctly. Ye shall be delivered up to Councils and be beaten in Synagogues, and ye shall stand before governors and kings for my name's sake - be not anxiously careful beforehand what ye shall speak - for ye are not the speakers, but the Holy Spirit will speak by you - I will give you utterance and wisdom, which all your adversaries shall not be able to contradict or resist. We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John, Act 4:5 . Some were brought before rulers and kings, as Paul before Gallio, Act 18:12 , before Felix, Acts 24, before Festus and Agrippa, Acts 25. Some had utterance and wisdom which their adversaries were not able to resist: so Stephen, Act 6:10 , and Paul, who made even Felix himself tremble, Act 24:25 . Some were imprisoned, as Peter and John, Act 4:3 . Some were beaten, as Paul and Silas, Act 16:23 . Some were put to death, as Stephen, Act 7:59 , and James the brother of John, Act 12:2 . But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled: in these, numberless Christians fell, besides those two champions of the faith Peter and Paul. And it was, as says Tertullian, nominis praelium, a war against the very name of Christ; for he who was called Christian had committed crime enough, in bearing the name, to be put to death. So true were our Savior's words, that they should be hated of all men for his Name's sake. But they were not only to be hated by the Gentiles, but they were to be betrayed by apostates. Verse 10 Then shall many be offended, and shall betray one another - To illustrate this point, one sentence out of Tacitus (Annal. l. xv). will be sufficient, who, speaking of the persecution under Nero, says, At first several were seized, who confessed, and then by Their Discovery a great multitude of others were convicted and executed. Verse 11 False prophets - Also were to be raised up; such as Simon Magus and his followers; and the false apostles complained of by St. Paul, 2Cor 11:13 , who were deceitful workers, transforming themselves into the apostles of Christ. Such also were Hymeneus and Philetus, 2Tim 2:17 , 2Tim 2:18 . Verse 12 The love of many shall wax cold - By reason of these trials and persecutions from without, and those apostasies and false prophets from within, the love of many to Christ and his doctrine, and to one another, shall grow cold. Some openly deserting the faith, as Mat 24:10 ; others corrupting it, as Mat 24:11 ; and others growing indifferent about it, Mat 24:12 . Even at this early period there seems to have been a very considerable defection in several Christian Churches; see Gal 3:1-4 ; 2Thes 3:1 , etc.; 2Tim 1:15 . Verse 13 But he that shall endure - The persecutions that shall come - unto the end; to the destruction of the Jewish polity, without growing cold or apostatizing - shall be saved, shall be delivered in all imminent dangers, and have his soul at last brought to an eternal glory. It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape. See Eusebius, Hist. Eccles lib. iii. c. 5, and Mr. Reading's note there; and see the note here on Mat 24:20 (note). Verse 14 And this Gospel of the kingdom shall be preached in all the world - But, notwithstanding these persecutions, there should be a universal publication of the glad tidings of the kingdom, for a testimony to all nations. God would have the iniquity of the Jews published every where, before the heavy stroke of his judgments should fall upon them; that all mankind, as it were, might be brought as witnesses against their cruelty and obstinacy in crucifying and rejecting the Lord Jesus. In all the world, εν ολη τη οικουμενη. Perhaps no more is meant here than the Roman empire; for it is beyond controversy that πασαν την οικουμενην, Luk 2:1 , means no more than the whole Roman empire: as a decree for taxation or enrolment from Augustus Caesar could have no influence but in the Roman dominions; but see on Luk 2:1 (note). Tacitus informs us, Annal. l. xv., that, as early as the reign of Nero, the Christians were grown so numerous at Rome as to excite the jealousy of the government; and in other parts they were in proportion. However, we are under no necessity to restrain the phrase to the Roman empire, as, previously to the destruction of Jerusalem, the Gospel was not only preached in the lesser Asia, and Greece, and Italy, the greatest theatres of action then in the world; but was likewise propagated as far north as Scythia; as far south as Ethiopia; as far east as Parthia and India; and as far west as Spain and Britain. On this point, Bishop Newton goes on to say, That there is some probability that the Gospel was preached in the British nations by St. Simon the apostle; that there is much greater probability that it was preached here by St. Paul; and that there is an absolute certainty that it was planted here in the times of the apostles, before the destruction of Jerusalem. See his proofs. Dissert. vol. ii. p. 235, 236. edit. 1758. St. Paul himself speaks, Col 1:6 , Col 1:23 , of the Gospel's being come into All The World, and preached To Every Creature under heaven. And in his Epistle to the Romans, Rom 10:18 , he very elegantly applies to the lights of the Church, what the psalmist said of the lights of heaven. Their sound went into All The Earth, and their words unto the End of the World. What but the wisdom of God could foretell this? and what but the power of God could accomplish it? Then shall the end come - When this general publication of the Gospel shall have taken place, then a period shall be put to the whole Jewish economy, by the utter destruction of their city and temple. Verse 15 The abomination of desolation, spoken of by Daniel - This abomination of desolation, St. Luke, ( Luk 21:20 , Luk 21:21 ), refers to the Roman army; and this abomination standing in the holy place is the Roman army besieging Jerusalem; this, our Lord says, is what was spoken of by Daniel the prophet, in the ninth and eleventh chapters of his prophecy; and so let every one who reads these prophecies understand them; and in reference to this very event they are understood by the rabbins. The Roman army is called an abomination, for its ensigns and images, which were so to the Jews. Josephus says, (War, b. vi. chap. 6), the Romans brought their ensigns into the temple, and placed them over against the eastern gate, and sacrificed to them there. The Roman army is therefore fitly called the abomination, and the abomination which maketh desolate, as it was to desolate and lay waste Jerusalem; and this army besieging Jerusalem is called by St. Mark, Mar 13:14 , standing where it ought not, that is, as in the text here, the holy place; as not only the city, but a considerable compass of ground about it, was deemed holy, and consequently no profane persons should stand on it. Verse 16 Then let them which be in Judea flee into the mountains - This counsel was remembered and wisely followed by the Christians afterwards. Eusebius and Epiphanius say, that at this juncture, after Cestius Gallus had raised the siege, and Vespasian was approaching with his army, all who believed in Christ left Jerusalem and fled to Pella, and other places beyond the river Jordan; and so they all marvellously escaped the general shipwreck of their country: not one of them perished. See on Mat 24:13 (note). Verse 17 Let him which is on the house top - The houses of the Jews, as well as those of the ancient Greeks and Romans, were flat-roofed, and had stairs on the outside, by which persons might ascend and descend without coming into the house. In the eastern walled cities, these flat-roofed houses usually formed continued terraces from one end of the city to the other; which terraces terminated at the gates. He, therefore, who is walking on the house top, let him not come down to take any thing out of his house; but let him instantly pursue his course along the tops of the houses, and escape out at the city gate as fast as he can. Any thing - Instead of τι, any thing, we should read τα, the things; which reading is supported by all the best MSS., versions, and fathers. Verse 18 Neither let him which is in the field return back - Because when once the army of the Romans sits down before the city, there shall be no more any possibility of escape, as they shall never remove till Jerusalem be destroyed. Verse 19 And wo unto them (alas! for them) that are with child, etc. - For such persons are not in a condition to make their escape; neither can they bear the miseries of the siege. Josephus says the houses were full of women and children that perished by the famine; and that the mothers snatched the food even out of their own children's mouths. See War, b. v. c. 10. But he relates a more horrid story than this, of one Mary, the daughter of Eliezar, illustrious for her family and riches, who, being stripped and plundered of all her goods and provisions by the soldiers, in hunger, rage, and despair, killed and boiled her own sucking child, and had eaten one half of him before it was discovered. This shocking story is told, War, b. vi. c. 3, with several circumstances of aggravation. Verse 20 But pray ye that your flight be not in the winter - For the hardness of the season, the badness of the roads, the shortness of the days, and the length of the nights, will all be great impediments to your flight. Rabbi Tanchum observes, "that the favor of God was particularly manifested in the destruction of the first temple, in not obliging the Jews to go out in the winter, but in the summer." See the place in Lightfoot. Neither on the Sabbath-day - That you may not raise the indignation of the Jews by travelling on that day, and so suffer that death out of the city which you had endeavored to escape from within. Besides, on the Sabbath-days the Jews not only kept within doors, but the gates of all the cities and towns in every place were kept shut and barred; so that their flight should be on a Sabbath, they could not expect admission into any place of security in the land. Our Lord had ordered his followers to make their escape from Jerusalem when they should see it encompassed with armies; but how could this be done? God took care to provide amply for this. In the twelfth year of Nero, Cestius Gallus, the president of Syria, came against Jerusalem with a powerful army. He might, says Josephus, War, b. ii. c. 19, have assaulted and taken the city, and thereby put an end to the war; but without any just reason, and contrary to the expectation of all, he raised the siege and departed. Josephus remarks, that after Cestius Gallus had raised the siege, "many of the principal Jewish people, πολλοι των επιφανων Ιουδαιων, forsook the city, as men do a sinking ship." Vespasian was deputed in the room of Cestius Gallus, who, having subdued all the country, prepared to besiege Jerusalem, and invested it on every side. But the news of Nero's death, and soon after that of Galba, and the disturbances that followed, and the civil wars between Otho and Vitellius, held Vespasian and his son Titus in suspense. Thus the city was not actually besieged in form till after Vespasian was confirmed in the empire, and Titus was appointed to command the forces in Judea. It was in those incidental delays that the Christians, and indeed several others, provided for their own safety, by flight. In Luk 19:43 , our Lord says of Jerusalem, Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side. Accordingly, Titus, having made several assaults without success, resolved to surround the city with a wall, which was, with incredible speed, completed in three days! The wall was thirty-nine furlongs in length, and was strengthened with thirteen forts at proper distances, so that all hope of safety was cut off; none could make his escape from the city, and no provisions could be brought into it. See Josephus, War, book v. c. 12. Verse 21 For then shall be great tribulation - No history can furnish us with a parallel to the calamities and miseries of the Jews: - rapine, murder, famine, and pestilence within: fire and sword, and all the horrors of war, without. Our Lord wept at the foresight of these calamities; and it is almost impossible for any humane person to read the relation of them in Josephus without weeping also. St. Luke, Luk 21:22 , calls these the days of vengeance, that all things which were written might be fulfilled. 1. These were the days in which all the calamities predicted by Moses, Joel, Daniel, and other prophets, as well as those predicted by our Savior, met in one common center, and were fulfilled in the most terrible manner on that generation. 2. These were the days of vengeance in another sense, as if God's judgments had certain periods and revolutions; for it is remarkable that the temple was burned by the Romans in the same month, and on the same day of the month, on which it had been burned by the Babylonians. See Josephus, War, b. vi. c. 4. Verse 22 Except those days should be shortened - Josephus computes the number of those who perished in the siege at eleven hundred thousand, besides those who were slain in other places, War, b. vi. c. 9; and if the Romans had gone on destroying in this manner, the whole nation of the Jews would, in a short time, have been entirely extirpated; but, for the sake of the elect, the Jews, that they might not be utterly destroyed, and for the Christians particularly, the days were shortened. These, partly through the fury of the zealots on one hand, and the hatred of the Romans on the other; and partly through the difficulty of subsisting in the mountains without houses or provisions, would in all probability have been all destroyed, either by the sword or famine, if the days had not been shortened. The besieged themselves helped to shorten those days by their divisions and mutual slaughters; and by fatally deserting their strong holds, where they never could have been subdued, but by famine alone. So well fortified was Jerusalem, and so well provided to stand a siege, that the enemy without could not have prevailed, had it not been for the factions and seditions within. When Titus was viewing the fortifications after the taking of the city, he could not help ascribing his success to God. "We have fought," said he, "with God on our side; and it is God who pulled the Jews out of these strong holds: for what could machines or the hands of men avail against such towers as these?" War, b. vi. c. 9. Verse 23 Then if any man shall say unto you, Lo here is Christ - Our Lord had cautioned his disciples against false Christs and prophets before, Mat 24:11 ; but he seems here to intimate that there would be especial need to attend to this caution about the time of the siege. And in fact many such impostors did arise about that time, promising deliverance from God; and the lower the Jews were reduced, the more disposed they were to listen to such deceivers. Like a man drowning, they were willing to catch even at a straw, while there was any prospect of being saved. But as it was to little purpose for a man to take upon him the character of the Christ, without miracles to avouch his Divine mission, so it was the common artifice of these impostors to show signs and wonders, σημεια και τερατα; the very words used by Christ in this prophecy, and by Josephus in his history: Ant. b. xx. c. 7. Among these Simon Magus, and Dositheus, mentioned before; and Barcocab, who, St. Jerome says, pretended to vomit flames. And it is certain these and some others were so dexterous in imitating miraculous works that they deceived many; and such were their works, that if the elect, the chosen persons, the Christians, had not had the fullest evidence of the truth of Christ's mission and miracles, they must have been deceived too: but, having had these proofs, they could not possibly be deceived by these impostors. This is simply the meaning of this place; and it is truly astonishing that it should be brought as a proof for the doctrine (whether true or false is at present out of the question) of the necessary and eternal perseverance of the saints! How abundant the Jews were in magic, divination, sorcery, incantation, etc., see proved by Dr. Lightfoot on this place. Verse 25 Behold, I have told you before - That is, I have forewarned you. Verse 26 If they shall say unto you, Behold, he is in the desert - Is it not worthy of remark that our Lord not only foretold the appearance of these impostors, but also the manner and circumstances of their conduct? Some he mentions as appearing in the desert. Josephus says, Ant. b. xx. c. 7, and War, book ii. c. 13: That many impostors and cheats persuaded the people to follow them to the desert, promising to show them signs and wonders done by the providence of God, is well attested. An Egyptian false prophet, mentioned by Josephus, Ant. b. xx. c. 7, and in the Acts, Act 21:38 , led out into the Desert four thousand men, who were murderers, but these were all taken or destroyed by Felix. Another promised salvation to the people, if they would follow him to the Desert, and he was destroyed by Festus, Ant. b. xx. c. 7. Also, one Jonathan, a weaver, persuaded a number to follow him to the Desert, but he was taken and burnt alive by Vespasian. See War, b. vii. c. 11. As some conducted their deluded followers to the Desert, so did others to the secret chambers. Josephus mentions a false prophet, War, b. vi. c. 5, who declared to the people in the city, that God commanded them to go up into the temple, and there they should receive the signs of deliverance. A multitude of men, women, and children, went up accordingly; but, instead of deliverance, the place was set on fire by the Romans, and 6,000 perished miserably in the flames, or in attempting to escape them. Verse 27 For as the lightning cometh out of the east, and shineth even unto the west - It is worthy of remark that our Lord, in the most particular manner, points out the very march of the Roman army: they entered into Judea on the East, and carried on their conquest Westward, as if not only the extensiveness of the ruin, but the very route which the army would take, were intended in the comparison of the lightning issuing from the east, and shining to the west. Verse 28 For wheresoever the carcass is - Πτωμα, the dead carcass. The Jewish nation, which was morally and judicially dead. There will the eagles - The Roman armies, called so partly from their strength and fierceness, and partly from the figure of these animals which was always wrought on their ensigns, or even in brass, placed on the tops of their ensign-staves. It is remarkable that the Roman fury pursued these wretched men wheresoever they were found. They were a dead carcass doomed to be devoured; and the Roman eagles were the commissioned devourers. See the pitiful account in Josephus, War, b. vii. c. 2, 3, 6, 9, 10, and 11. Verse 29 Immediately after the tribulation, etc. - Commentators generally understand this, and what follows, of the end of the world and Christ's coming to judgment: but the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities already predicted: and that must be the destruction of Jerusalem. "The Jewish heaven shall perish, and the sun and moon of its glory and happiness shall be darkened - brought to nothing. The sun is the religion of the Church; the moon is the government of the state; and the stars are the judges and doctors of both. Compare Isa 13:10 ; Eze 32:7 , Eze 32:8 , etc." Lightfoot. In the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens: - The fall of Babylon is represented by the stars and constellations of heaven withdrawing their light, and the sun and moon being darkened. See Isa 13:9 , Isa 13:10 . The destruction of Egypt, by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light. Eze 32:7 , Eze 32:8 . The destruction of the Jews by Antiochus Epiphanes is represented by casting down some of the host of heaven, and the stars to the ground. See Dan 8:10 . And this very destruction of Jerusalem is represented by the Prophet Joel, Joe 2:30 , Joe 2:31 , by showing wonders in heaven and in earth - darkening the sun, and turning the moon into blood. This general mode of describing these judgments leaves no room to doubt the propriety of its application in the present case. The falling of stars, i.e. those meteors which are called falling stars by the common people, was deemed an omen of evil times. The heathens have marked this: - Saepe etiam stellas, vento impendente videbis Praecipites coelo labi, noctisque per umbram Flammarum longos a tergo albescere tractus Virg. Geor. i. ver. 365 And oft before tempestuous winds arise The seeming stars fall headlong from the skies, And, shooting through the darkness, gild the night With sweeping glories, and long trails of light Dryden Again the same poet thus sings: - Sol tibi signa dabit: solem quis dicere falsum Audeat? Ille etiam coecos instare tumultus Saepe monet: fraudemque et operta tumescere bella Ille etiam extincto miseratus Caesare Romam, Cum caput obscura nitidum ferrugine texit, Impiaque aeternam timuerunt saecula noctem Ibid. ver. 462 The sun reveals the secrets of the sky, And who dares give the source of light the lie? The change of empires often he declares, Fierce tumults, hidden treasons, open wars He first the fate of Caesar did foretell, And pitied Rome, when Rome in Caesar fell: In iron clouds concealed the public light, And impious mortals found eternal night Dryden Verse 30 Then shall appear the sign of the Son of man - The plain meaning of this is, that the destruction of Jerusalem will be such a remarkable instance of Divine vengeance, such a signal manifestation of Christ's power and glory, that all the Jewish tribes shall mourn, and many will, in consequence of this manifestation of God, be led to acknowledge Christ and his religion. By της γης, of the land, in the text, is evidently meant here, as in several other places, the land of Judea and its tribes, either its then inhabitants, or the Jewish people wherever found. Verse 31 He shall send his angels - Τους αγγελους, his messengers, the apostles, and their successors in the Christian ministry. With a great sound of a trumpet - Or, a loud-sounding trumpet - the earnest affectionate call of the Gospel of peace, life, and salvation. Shall gather together his elect - The Gentiles, who were now chosen or elected, in place of the rebellious, obstinate Jews, according to Our Lord's prediction, Mat 8:11 , Mat 8:12 , and Luk 13:28 , Luk 13:29 . For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world. To St. Matthew's account, St. Luke adds, Luk 21:24 , They shall fall by the edge of the sword, and shalt be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. Eleven Hundred Thousand perished during the siege. Many were slain at other places, and at other times. By the commandment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Josephus. War, b. ii. c. 14. By the inhabitants of Caesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Machaerus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, War, book ii. c. 18, 20; book iii. c. 2, 7, 8, 9; book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9, 11; and Bp. Newton, vol. ii. p. 288-290. Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honor of his brother's birthday; and a greater number at Berytus in honor of his father's. See Josephus, War, b. vii. c. 3. s. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of mankind! Thus were the Jews miserably tormented, and distributed over the Roman provinces; and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, etc. Verse 32 Learn a parable of the fig-tree - That is, These signs which I have given you will be as infallible a proof of the approaching ruin of the Jewish state as the budding of the trees is a proof of the coming summer. Verse 34 This generation shall not pass - Η γενεα αυτη, this race; i.e. the Jews shall not cease from being a distinct people, till all the counsels of God relative to them and the Gentiles be fulfilled. Some translate η γενεα αυτη, this generation, meaning the persons who were then living, that they should not die before these signs, etc., took place: but though this was true, as to the calamities that fell upon the Jews, and the destruction of their government, temple, etc., yet as our Lord mentions Jerusalem's continuing to be under the power of the Gentiles till the fullness of the Gentiles should come in, i.e. till all the nations of the world should receive the Gospel of Christ, after which the Jews themselves should be converted unto God, Rom 11:25 , etc., I think it more proper not to restrain its meaning to the few years which preceded the destruction of Jerusalem; but to understand it of the care taken by Divine providence to preserve them as a distinct people, and yet to keep them out of their own land, and from their temple service. See on Mar 13:30 (note). But still it is literally true in reference to the destruction of Jerusalem. John probably lived to see these things come to pass; compare Mat 16:28 , with Joh 21:22 ; and there were some rabbins alive at the time when Christ spoke these words who lived till the city was destroyed, viz. Rabban Simeon, who perished with the city; R. Jochanan ben Zaccai, who outlived it; R. Zadoch, R. Ismael, and others. See Lightfoot. The war began, as Josephus says, Ant. b. xx. c. 11. s. 1, in the second year of the government of Gessius Florus, who succeeded Albinus, successor of Porcius Festus, mentioned Act 24:27 , in the month of May, in the twelfth year of Nero, and the seventeenth of Agrippa, mentioned Acts 25 and 26, that is, in May, a.d. 66. The temple was burnt August 10, a.d. 70, the same day and month on which it had been burnt by the king of Babylon: Josephus, Ant. b. xx. c. 11. s. 8. The city was taken September 8, in the second year of the reign of Vespasian, or the year of Christ 70. Ant. b. vi. c. 10. That was the end of the siege of Jerusalem, which began, as Josephus several times observes, about the fourteenth day of the month Nisan, or our April. See War, b. v. c. 3. s. 1, c. 13. s. 7; b. vi. c. 9. s. 3. Dr. Lardner farther remarks, There is also an ancient inscription to the honor of Titus, "who, by his father's directions and counsels, had subdued the Jewish nation and destroyed Jerusalem, which had never been destroyed by any generals, kings, or people, before." The inscription may be seen in Gruter, vol. i. p. 244. It is as follows: - Imp. Tito. CaesarI. DIvI. VespasianI. FVespasiano. Aug. Pontifici. MaximoTrib, Pot. X. Imp. XVII. Cos. VIII. P. P.Principi. Suo. S. P. Q. R Quod. Praeceptis. Patris. ConsiliIsque. etAuspiciIs. Gentem. Judaeorom. domuit. etUrbem. Hierosolymam. Omnibus. ante. seDucibus. Regibus. Gentibusque. aut. frustra.Petitam. aut. omnino. intentatam. delevit. For this complete conquest of Jerusalem, Titus had a triumphal arch erected to his honor, which still exists. It stand on the Via Sacra, leading from the forum to the amphitheatre. On it are represented the spoils of the temple of God, such as the golden table of the show-bread, the golden candlestick with its seven branches, the ark of the covenant, the two golden trumpets, etc., etc.; for a particular account see the note on Exo 25:31 . On this arch, a correct model of which, taken on the spot, now stands before me, is the following inscription: - SenatusPopulusque RomanusDIvo Tito. DIvI Vespasiani. FVespasiano Augusto. "The Senate and People of Rome, to the Divine Titus, son of the Divine Vespasian; and to Vespasian the Emperor." On this occasion, a medal was struck with the following inscription round a laureated head of the emperor: - IMP.erator J.ulius CAES.ar VESP.asianus AUG.ustus. P.ontifex M.aximus, TR.ibunitia, P.otestate P.ater P.atrice CO.nS.ul VIII. - On the obverse are represented a palm tree, the emblem of the land of Judaea; the emperor with a trophy standing on the left; Judea, under the figure of a distressed woman, sitting at the foot of the tree weeping, with her head bowed down, supported by her left hand, with the legend Judaea Capta. S.enatus C.onsultus. at the bottom. This is not only an extraordinary fulfillment of our Lord's prediction, but a literal accomplishment of a prophecy delivered about 800 years before, Isa 3:26 , And she, desolate, shall sit upon the ground. Verse 36 But of that day and hour - Ωρα, here, is translated season by many eminent critics, and is used in this sense by both sacred and profane authors. As the day was not known, in which Jerusalem should be invested by the Romans, therefore our Lord advised his disciples to pray that it might not be on a Sabbath; and as the season was not known, therefore they were to pray that it might not be in the winter; Mat 24:20 . See on Mar 13:32 (note). Verse 37 As the days of Noah - they were eating and drinking - That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected. Verse 39 And knew not - They considered not - did not lay Noah's warning to heart, till it was too late to profit by it: so shall it be - and so it was in this coming of the Son of man. Verse 40 Then shall two men - two women - one shall be taken, and the other left - The meaning seems to be, that so general should these calamities be, that no two persons, wheresoever found, or about whatsoever employed, should be both able to effect their escape; and that captivity and the sword should have a complete triumph over this unhappy people. Two women shall be grinding - Women alone are still employed in grinding the corn in the east; and it is only when despatch is required, or the uppermost millstone is heavy, that a second woman is added. See Wakefield, and Harmer, Obs. vol. i. 253. That they were formerly thus employed, see Exo 11:5 , and the note there. See also Isa 47:2 . Verse 42 Watch therefore - Be always on your guard, that you may not be taken unawares, and that you may be properly prepared to meet God in the way either of judgment or mercy, whensoever he may come. This advice the followers of Christ took, and therefore they escaped; the miserable Jews rejected it, and were destroyed. Let us learn wisdom by the things which they suffered. Verse 43 If the good man of the house had known - "As a master of a family who expected a thief at any time of the night, would take care to be awake, and ready to protect his house; so do ye, who know that the Son of man will come. Though the day and hour be uncertain, continue always in a state of watchfulness, that he may not come upon you unawares." Wakefield. Verse 45 Who then is a faithful and wise servant - All should live in the same expectation of the coming of Christ, which a servant has with respect to the return of his master, who, in departing for a season, left the management of his affairs to him; and of which management he is to give an exact account on his master's return. Here is an abstract of the duties of a minister of Christ. 1. He is appointed, not by himself, but by the vocation and mission of his Master. 2. He must look on himself, not as the master of the family, but as the servant. 3. He must be scrupulously faithful and exact in fulfilling the commands of his Master. 4. His fidelity must be ever accompanied by wisdom and prudence. 5. He must give the domestics - the sacred family, their food; and this food must be such as to afford them true nourishment. And 6. This must be done in its season. There are certain portions of the bread of life which lose their effect by being administered out of proper season, or to improper persons. Verse 46 Blessed is that servant - His blessedness consists in his master's approbation. Verse 47 He shall make him ruler over all his goods - O heavenly privilege of a faithful minister of Christ! He shall receive from God a power to dispense all the blessings of the new covenant; and his word shall ever be accompanied with the demonstration of the Holy Ghost to the hearts of all that hear it. Much of a preacher's usefulness may be lost by his unfaithfulness. Verse 48 But, and if that evil servant - Here are three characters of a bad minister. 1. He has little or no faith in the speedy coming of Christ, either to punish for wickedness, or to pardon and sanctify those who believe. It may be, he does not outwardly profess this, but he says it in his heart, and God searches his heart, and knows that he professes to teach what he does not believe. 2. He governs with an absolute dominion, oppressing his colleagues and doing violence to the followers of Christ. And shall begin to smite, etc. 3. He leads an irregular life does not love the company of the children of God, but eats and drinks with the drunkards, preferring the tables of the great and the rich, whose god is their belly, and thus feeds himself without fear. Great God! save thine inheritance from being ravaged by such wolves! Verse 50 The lord of that servant - Here are three punishments which answer to the three characteristics of the bad minister. 1. A sudden death, and the weight of God's judgments falling upon him, without a moment to avert it: this answers to his infidelity and forgetfulness. He shall come in a day in which he looked not for him. 2. A separation from the communion of saints, and from all the gifts which he has abused: this answers to the abuse of his authority in the Church of Christ. 3. He shall have tears and eternal pains, in company with all such hypocrites as himself: and this answers to his voluptuous life, pampering the flesh at the expense of his soul. Verse 51 Cut him asunder - This refers to an ancient mode of punishment used in several countries. Isaiah is reported to have been sawed Asunder. That it was an ancient mode of punishment is evident from what Herodotus says: that Sabacus, king of Ethiopia, had a vision, in which he was commanded μεσους διαταμειν, to cut in two, all the Egyptian priests, lib. ii. And in lib. vii. where Xerxes ordered one of the sons of Pythius μεσον διαταμειν, to be cut in two, and one half placed on each side of the way, that his army might pass through between them. See Raphelius also, in his notes from Herodotus and Polybius. This kind of punishment was used among the Persians: see Dan 2:5 , Dan 3:29 . Story of Susanna, v. 55, 59. See also 2Sam 12:31 , and 1Chr 20:3 . It may also have reference to that mode of punishment in which the different members were chopped off seriatim, first the feet, then the hands, next the legs, then the arms, and lastly the head. This mode of punishment is still in use among the Chinese. But we find an exact parallel among the Turks, in the following passage from W. Lithgow's Travels, p. 153. London 4th. edit. "If a Turk should happen to kill another Turk, his punishment is thus: After he is adjudged to death, he is brought forth to the market place; and a blocke being brought hither of four foot high, the malifactor is stript naked, and then laid thereon with his belly downward; they draw in his middle together so small with running cords that they strike his body a-two with one blow: his hinder parts they cast to be eaten by hungry dogs kept for the same purpose; and the forequarters and head they throw into a grievous fire, made there for the same end. And this is the punishment for manslaughter." This is the very same punishment, and for the same offense, as that mentioned by our Lord, the killing of a fellow servant - one of the same nation, and of the same religion. The reader has no doubt observed, in the preceding chapter, a series of the most striking and solemn predictions, fulfilled in the most literal, awful, and dreadful manner. Christ has foretold the ruin of the Jewish people, and the destruction of their polity; and in such a circumstantial manner as none else could do, but He, under whose eye are all events, and in whose hands are the government and direction of all things. Indeed he rather declared what he would do, than predicted what should come to pass. And the fulfillment has been as circumstantial as the prediction. Does it not appear that the predicted point was so literally referred to by the occurring fact, by which it was to have its accomplishment, as to leave no room to doubt the truth of the prediction, or the certainty of the event by which it was fulfilled? Thus the wisdom of God, as also his justice and providence, have had a plenary manifestation. But this wisdom appears, farther, in preserving such a record of the prediction, and such evidence of its accomplishment, as cannot possibly be doubted. The New Testament, given by the inspiration of God, and handed down uncorrupted from father to son, by both friends and enemies, perfect in its credibility and truth, inexpungable in its evidences, and astonishingly circumstantial in details of future occurrences, which the wisdom of God alone could foreknow - that New Testament is the record of these predictions. The history of the Romans, written by so many hands; the history of the Jews, written by one of themselves; triumphal arches, coins, medals, and public monuments of different kinds, are the evidence by which the fulfillment of the record is demonstrated. Add to this the preservation of the Jewish people; a people scattered through all nations, yet subsisting as a distinct body, without temple, sacrifices, or political government; and who, while they attempt to suppress the truth, yet reluctantly stand forth as an unimpeachable collateral evidence, that the solemn record, already alluded to, is strictly and literally true! Who that has ever consulted the Roman historians of the reigns of Vespasian and Titus, the history of Josephus, and the 24th chapter of St. Matthew's Gospel, and who knows any thing of the present state of the Jews over the face of the earth, or even of those who sojourn in England, can doubt for a moment the truth of this Gospel, or the infinite and all-comprehensive knowledge of Him who is its author! Here then is one portion of Divine Revelation that is incontrovertibly and absolutely proved to be the truth of God. Reader! if he, who, while he predicted the ruin of this disobedient and refractory people, wept over their city and its inhabitants, has so, minutely fulfilled the threatenings of his justice on the unbelieving and disobedient, will he not as circumstantially fulfill the promises of his grace to all them that believe? The existence of his revelation, the continuance of a Christian Church upon earth, the certainty that there is one individual saved from his sins by the grace of the Gospel, and walking worthy of his vocation are continued proofs and evidences that he is still the same; that he will fulfill every jot and tittle of that word on which he has caused thee to trust; and save to the uttermost all that come unto the Father by him. The word of the Lord endureth for ever; and they who trust in him shall never be confounded. Introduction The parable of the ten virgins, five of whom were wise, and five foolish, Mat 25:1-12 . The necessity of being constantly prepared to appear before God, Mat 25:13 . The parable of the talents, vv. 14-30. The manner in which God shall deal with the righteous and the wicked in the judgment of the great day, vv. 31-46. Verse 1 Then shall the kingdom of heaven - The state of Jews and professing Christians - the state of the visible Church at the time of the destruction of Jerusalem, and in the day of judgment: for the parable appears to relate to both those periods. And particularly at the time in which Christ shall come to judge the world, it shall appear what kind of reception his Gospel has met with. This parable, or something very like it, is found in the Jewish records: so in a treatise entitled Reshith Chocmah, the beginning of wisdom, we read thus: "Our wise men of blessed memory say, Repent whilst thou hast strength to do it, whilst thy lamp burns, and thy oil is not extinguished; for if thy lamp be gone out, thy oil will profit thee nothing." Our doctors add, in Medrash: "The holy blessed God said to Israel, My sons, repent whilst the gates of repentance stand open; for I receive a gift at present, but when I shall sit in judgment, in the age to come, I will receive none." Another parable, mentioned by Kimchi, on Isa 65:13 . "Rabbi Yuchanan, the son of Zachai, spoke a parable concerning a king, who invited his servants, but set them no time to come: the prudent and wary among them adorned themselves and, standing at the door of the king's house, said, Is any thing wanting in the house of the king? (i.e. Is there any work to be done?) But the foolish ones that were among them went away, and working said, When shall the feast be in which there is no labor? Suddenly the king sought out his servants: those who were adorned entered in, and they who were still polluted entered in also. The king was glad when he met the prudent, but he was angry when he met the foolish: he said, Let the prudent sit down and eat - let the others stand and look on." Rabbi Eliezer said, "Turn to God one day before your death." His disciples said, "How can a man know the day of his death?" He answered them, "Therefore you should turn to God to-day, perhaps you may die to-morrow; thus every day will be employed in returning." See Kimchi in Isa 65:13 . Virgins - Denoting the purity of the Christian doctrine and character. In this parable, the bridegroom is generally understood to mean Jesus Christ. The feast, that state of felicity to which he has promised to raise his genuine followers. The wise, or prudent, and foolish virgins, those who truly enjoy, and those who only profess the purity and holiness of his religion. The oil, the grace and salvation of God, or that faith which works by love. The vessel, the heart in which this oil is contained. The lamp, the profession of enjoying the burning and shining light of the Gospel of Christ. Going forth; the whole of their sojourning upon earth. Verse 2 Five of them were wise - Or, provident, φρονιμοι - they took care to make a proper provision beforehand, and left nothing to be done in the last moment. Five were foolish - Μωροι, which might be translated careless, is generally rendered foolish; but this does not agree so well with φρονιμοι, provident, or prudent, in the first clause, which is the proper meaning of the word. Μωρος in the Etymologicon, is thus defined, μη ὁρᾶ το δεον, he who sees not what is proper or necessary. These did not see that it was necessary to have oil in their vessels, (the salvation of God in their souls), as well as a burning lamp of religious profession, Mat 25:3 , Mat 25:4 . Verse 4 Took oil in their vessels - They not only had a sufficiency of oil in their lamps, but they carried a vessel with oil to recruit their lamps, when it should be found expedient. This the foolish or improvident neglected to do: hence, when the oil that was in their lamps burned out, they had none to pour into the lamp to maintain the flame. Verse 5 The bridegroom tarried - The coming of the bridegroom to an individual may imply his death: his coming to the world - the final judgment. The delay - the time from a man's birth till his death, in the first case; in the second, the time from the beginning to the end of the world. Slumbered and slept - Or, ενυϚαξαν και εκαθευδον, they became drowsy and fell asleep. As sleep is frequently used in the sacred writings for death, so drowsiness, which precedes sleep, may be considered as pointing out the decays of the constitution, and the sicknesses which precede death. The other explanations which are given of this place must be unsatisfactory to every man who is not warped by some point in his creed, which must be supported at every expense. Carelessness disposed them to drowsiness, drowsiness to sleep, deep sleep, which rendered them as unconscious of their danger as they were before inattentive to their duty. The Anglo-Saxon has hit the meaning of the original well - of which my old MS. Bible gives a literal version, in the English of the 14th century: forsothe-alle nappeden and sleptyn. Verse 6 At midnight there was a cry - The Jewish weddings were generally celebrated in the night; yet they usually began at the rising of the evening star; but in this case there was a more than ordinary delay. Behold, the bridegroom cometh - What an awful thing to be summoned to appear before the Judge of quick and dead! The following is an affecting relation, and fas est ab hoste doceri. "When Rabbi Jochanan ben Zachai was sick, his disciples came to visit him; and when he saw them he began to weep. They say to him, Rabbi! the light of Israel, the right hand pillar, the strong hammer, wherefore dost thou weep? He answered them, If they were carrying me before a king of flesh and blood, who is here today, and to-morrow in the grave; who, if he were angry with me, his anger would not last for ever: if he put me in prison, his prison would not be everlasting; if he condemned me to death, that death would not be eternal; whom I could soothe with words or bribe with riches; yet even in these circumstances I should weep. But now I am going before the King of kings, the holy and the blessed God, who liveth and endureth for ever and for ever; who, if he be angry with me, his anger will last for ever; if he put me in prison, his bondage will be everlasting; if he condemn me to death, that death will be eternal; whom I cannot soothe with words nor bribe with riches: when, farther, there are before me two ways, the one to hell and the other to paradise, and I know not in which they are carrying me, shall I not weep?" Talmud Beracoth, fol. 29. Verse 7 Trimmed their lamps - Εκοσμησαν, adorned them. I have seen some of the eastern lamps or lanthorns, the body of which was a skeleton of wood and threads, covered with a very thin transparent membrane, or very fine gauze, and decorated with flowers painted on it. It is probable that the nuptial lamps were highly decorated in this way; though the act mentioned here may mean no more than preparing the lamps for burning. The following account of the celebration of a wedding in Persia, taken from the Zend Avesta, vol. ii. p. 558, etc., may cast some light on this place. "The day appointed for the marriage, about five o'clock in the evening, the bridegroom comes to the house of the bride, where the mobed, or priest, pronounces for the first time the nuptial benediction. He then brings her to his own house, gives her some refreshment, and afterwards the assembly of her relatives and friends reconduct her to her father's house. When she arrives, the mobed repeats the nuptial benediction, which is generally done about Midnight; immediately after, the bride, accompanied with a part of her attending troop, (the rest having returned to their own homes), is reconducted to the house of her husband, where she generally arrives about three o'clock in the morning. Nothing can be more brilliant than these nuptial solemnities in India. Sometimes the assembly consists of not less than two thousand persons, all richly dressed in gold and silver tissue; the friends and relatives of the bride, encompassed with their domestics, are all mounted on horses richly harnessed. The goods, wardrobe, and even the bed of the bride, are carried in triumph. The husband, richly mounted and magnificently dressed, is accompanied by his friends and relatives, the friends of the bride following him in covered carriages. At intervals, during the procession, guns and rockets are fired, and the spectacle is rendered grand beyond description, by a prodigious number of Lighted Torches, and by the Sound of a multitude of musical instruments." There are certain preparations which most persons believe they must make at the approach of death; but, alas! it is often too late. The lamp is defiled, the light almost out, and the oil expended; and what adorning is a wretched sinner, struggling in the agonies of death, capable of preparing for his guilty soul! Verse 8 Our lamps are gone out - Σβεννυνται, are going out. So then it is evident that they were once lighted. They had once hearts illuminated and warmed by faith and love; but they had backslidden from the salvation of God, and now they are excluded from heaven, because, through their carelessness, they have let the light that was in them become darkness, and have not applied in time for a fresh supply of the salvation of God. A Jewish rabbin supposes God addressing man thus: - I give thee my lamp, give thou me thy lamp; if thou keep my lamp I will keep thy lamp; but if thou extinguish my lamp I will extinguish thy lamp. That is, I give thee my Word and testimonies to be a light unto thy feet and a lanthorn to thy steps, to guide thee safely through life; give me thy S

orrows. 9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. 10 And then shall many be offended, and shall betray one another, and shall hate one another. 11 And many false prophets shall rise, and shall deceive many. 12 And because iniquity shall abound, the love of many shall wax cold. 13 But he that shall endure unto the end, the same shall be saved. 14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 15 When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) 16 Then let them which be in Judea flee into the mountains: 17 Let him which is on the housetop not come down to take any thing out of his house: 18 Neither let him which is in the field return back to take his clothes. 19 And woe unto them that are with child, and to them that give suck in those days! 20 But pray ye that your flight be not in the winter, neither on the sabbath day: 21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. 22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened. 23 Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. 24 For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. 25 Behold, I have told you before. 26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be. 28 For wheresoever the carcase is, there will the eagles be gathered together. 29 Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: 30 And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. 31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. The disciples had asked concerning the times, When shall these things be? Christ gives them no answer to that, after what number of days and years his prediction should be accomplished, for it is not for us to know the times ( Acts i. 7 ); but they had asked, What shall be the sign? That question he answers fully, for we are concerned to understand the signs of the times, ch. xvi. 3 . Now the prophecy primarily respects the events near at hand—the destruction of Jerusalem, the period of the Jewish church and state, the calling of the Gentiles, and the setting up of Christ's kingdom in the world; but as the prophecies of the Old Testament, which have an immediate reference to the affairs of the Jews and the revolutions of their state, under the figure of them do certainly look further, to the gospel church and the kingdom of the Messiah, and are so expounded in the New Testament, and such expressions are found in those predictions as are peculiar thereto and not applicable otherwise; so this prophecy, under the type of Jerusalem's destruction, looks as far forward as the general judgment; and, as is usual in prophecies, some passages are most applicable to the type, and others to the antitype; and toward the close, as usual, it points more particularly to the latter. It is observable, that what Christ here saith to his disciples tends more to engage their caution than to satisfy their curiosity; more to prepare them for the events that should happen than to give them a distinct idea of the events themselves. This is that good understanding of the time which we should all covet, thence to infer what Israel ought to do: and so this prophecy is of standing lasting use to the church, and will be so to the end of time; for the thing that hath been, is that which shall be ( Eccl. i. 5, 6, 7 , 9 ), and the series, connection, and presages, of events, are much the same still that they were then; so that upon the prophecy of this chapter, pointing at that event, moral prognostications may be made, and such constructions of the signs of the times as the wise man's heart will know how to improve. I. Christ here foretels the going forth of deceivers; he begins with a caution, Take heed that no man deceive you. They expected to be told when these things should be, to be let into that secret; but this caution is a check to their curiosity, " What is that to you? Mind you your duty, follow me, and be not seduced from following me." Those that are most inquisitive concerning the secret things which belong not to them are most easily imposed upon by seducers, 2 Thess. ii. 3 . The disciples, when they heard that the Jews, their most inveterate enemies, should be destroyed, might be in danger of falling into security; "Nay," saith Christ, "you are more exposed other ways." Seducers are more dangerous enemies to the church than persecutors. Three times in this discourse he mentions the appearing of false prophets, which was, 1. A presage of Jerusalem's ruin. Justly were they who killed the true prophets, left to be ensnared by false prophets; and they who crucified the true Messiah, left to be deceived and broken by false Christs and pretended Messiahs. The appearing of these was the occasion of dividing that people into parties and factions, which made their ruin the more easy and speedy; and the sin of the many that were led aside by them, helped to fill the measure. 2. It was a trial to the disciples of Christ, and therefore agreeable to their state of probation, that they which are perfect, may be made manifest. Now concerning these deceivers, observe here, (1.) The pretences they should come under. Satan acts most mischievously, when he appears as an angel of light: the colour of the greatest good is often the cover of the greatest evil. [1.] There should appear false prophets ( v. 11-24 ); the deceivers would pretend to divine inspiration, an immediate mission, and a spirit of prophecy, when it was all a lie. Such they had been formerly ( Jer. xxiii. 16 ; Ezek. xiii. 6 ), as was foretold, Deut. xiii. 3 . Some think, the seducers here pointed to were such as had been settled teachers in the church, and had gained reputation as such, but afterward betrayed the truth they had taught, and revolted to error; and from such the danger is the greater, because least suspected. One false traitor in the garrison may do more mischief than a thousand avowed enemies without. [2.] There should appear false Christs, coming in Christ's name ( v. 5 ), assuming to themselves the name peculiar to him, and saying, I am Christ, pseudo-christs, v. 24 . There was at that time a general expectation of the appearing of the Messiah; they spoke of him; as he that should come; but when he did come, the body of the nation rejected him; which those who were ambitious of making themselves a name, took advantage of, and set up for Christ. Josephus speaks of several such impostors between this and the destruction of Jerusalem; one Theudas, that was defeated by Cospius Fadus; another by Felix, another by Festus. Dosetheus said he was the Christ foretold by Moses. Origen adversus Celsum. See Acts v. 36, 37 . Simon Magus pretended to be the great power of God, Acts viii. 10 . In after-ages there have been such pretenders; one about a hundred years after Christ, that called himself Bar-cochobas—The son of a star, but proved Bar-cosba—The son of a lie. About fifty years ago Sabbati-Levi set up for a Messiah in the Turkish empire, and was greatly caressed by the Jews; but in a short time his folly was made manifest. See Sir Paul Rycaut's History. The popish religion doth, in effect, set up a false Christ; the Pope comes, in Christ's name, as his vicar, but invades and usurps all his offices, and so is a rival with him, and, as such, an enemy to him, a deceiver, and an antichrist. [3.] These false Christs and false prophets would have their agents and emissaries busy in all places to draw people in to them, v. 23 . Then when public troubles are great and threatening, and people will be catching at any thing that looks like deliverance, then Satan will take the advantage of imposing on them; they will say, Lo, here is a Christ, or there is one; but do not mind them: the true Christ did not strive, nor cry; nor was it said of him, Lo, here! or Lo, there! ( Luke xvii. 21 ), therefore if any man say so concerning him, look upon it as a temptation. The hermits, who place religion in a monastical life, say, He is in the desert; the priests, who made the consecrated wafer to be Christ, say, "He is en tois tameiois — in the cupboards, in the secret chambers: lo, he is in this shrine, in that image." Thus some appropriate Christ's spiritual presence to one party or persuasion, as if they had the monopoly of Christ and Christianity; and the kingdom of Christ must stand and fall, must live and die, with them; "Lo, he is in this church, in that council:" whereas Christ is All in all, not here or there, but meets his people with a blessing in every place where he records his name. (2.) The proof they should offer for the making good of these pretences; They shall show great signs and wonders ( v. 24 ), not true miracles, those are a divine seal, and with those the doctrine of Christ stands confirmed; and therefore if any offer to draw us from that by signs and wonders, we must have recourse to that rule given of old ( Deut. xiii. 1-3 ), If the sign or wonder come to pass, yet follow not him that would draw you to serve other gods, or believe in other Christs, for the Lord your God proveth you. But these were lying wonders ( 2 Thess. ii. 9 ), wrought by Satan (God permitting him), who is the prince of the power of the air. It is not said, They shall work miracles, but, They shall show great signs; they are but a show; either they impose upon men's credulity by false narratives, or deceive their senses by tricks of legerdemain, or arts of divination, as the magicians of Egypt by their enchantments. (3.) The success they should have in these attempts, [1.] They shall deceive many ( v. 5 ), and again, v. 11 . Note, The devil and his instruments may prevail far in deceiving poor souls; few find the strait gate, but many are drawn into the broad way; many will be imposed upon by their signs and wonders, and many drawn in by the hopes of deliverance from their oppressions. Note, Neither miracles nor multitudes are certain signs of a true church; for all the world wonders after the beast, Rev. xiii. 3 . [2.] They shall deceive, if it were possible, the very elect, v. 24 . This bespeaks, First, The strength of the delusion; it is such as many shall be carried away by (so strong shall the stream be), even those that were thought to stand fast. Men's knowledge, gifts, learning, eminent station, and long profession, will not secure them; but, notwithstanding these, many will be deceived; nothing but the almighty grace of God, pursuant to his eternal purpose, will be a protection. Secondly, The safety of the elect in the midst of this danger, which is taken for granted in that parenthesis, If it were possible, plainly implying that it is not possible, for they are kept by the power of God, that the purpose of God, according to the election, may stand. It is possible for those that have been enlightened to fall away ( Heb. vi. 4, 5, 6 ), but not for those that were elected. If God's chosen ones should be deceived, God's choice would be defeated, which is not to be imagined, for whom he did predestinate, he called, justified, and glorified, Rom. viii. 30 . They were given to Christ; and of all that were given to him, he will lose none, John x. 28 . Grotius will have this to be meant of the great difficulty of drawing the primitive Christians from their religion, and quotes it as used proverbially by Galen; when he would express a thing very difficult and morally impossible, he saith, "You may sooner draw away a Christian from Christ." (4.) The repeated cautions which our Saviour gives to his disciples to stand upon their guard against them; therefore he gave them warning, that they might watch ( v. 25 ); Behold, I have told you before. He that is told before where he will be assaulted, may save himself, as the king of Israel did, 2 Kings vi. 9, 10 . Note, Christ's warnings are designed to engage our watchfulness; and though the elect shall be preserved from delusion, yet they shall be preserved by the use of appointed means, and a due regard to the cautions of the word; we are kept through faith, faith in Christ's word, which he has told us before. [1.] We must not believe those who say, Lo, here is Christ; or, Lo, he is there, v. 23 . We believe that the true Christ is at the right hand of God, and that his spiritual presence is where two or three are gathered together in his name; believe not those therefore who would draw you off from a Christ in heaven, by telling you he is any where on earth; or draw you off from the catholic church on earth, by telling you he is here, or he is there; believe it not. Note, There is not a greater enemy to true faith than vain credulity. The simple believeth every word, and runs after every cry. Memneso apistein — Beware of believing. [2.] We must not go forth after those that say, He is in the desert, or, He is in the secret chambers, v. 26 . We must not hearken to every empiric and pretender, nor follow every one that puts up the finger to point us to a new Christ, and a new gospel; "Go not forth, for if you do, you are in danger of being taken by them; therefore keep out of harm's way, be not carried about with every wind; many a man's vain curiosity to go forth hath led him into a fatal apostasy; your strength at such a time is to sit still, to have the heart established with grace." II. He foretels wars and great commotions among the nations, v. 6, 7 . When Christ was born, there was a universal peace in the empire, the temple of Janus was shut; but think not that Christ came to send, or continue such a peace ( Luke xii. 51 ); no, his city and his wall are to be built even in troublesome times, and even wars shall forward his work. From the time that the Jews rejected Christ, and he left their house desolate, the sword did never depart from their house, the sword of the Lord was never quiet, because he had given it a charge against a hypocritical nation and the people of his wrath, and by it brought ruin upon them. Here is, 1. A prediction of the event of the day; You will now shortly hear of wars, and rumours of wars. When wars are, they will be heard; for every battle of the warrior is with confused noise, Isa. ix. 5 . See how terrible it is ( Jer. iv. 19 ), Thou hast heard, O my soul, the alarm of war! Even the quiet in the land, and the least inquisitive after new things, cannot but hear the rumours of war. See what comes of refusing the gospel! Those that will not hear the messengers of peace, shall be made to hear the messengers of war. God has a sword ready to avenge the quarrel of his covenant, his new covenant. Nation shall rise up against nation, that is, one part or province of the Jewish nation against another, one city against another ( 2 Chron. xv. 5, 6 ); and in the same province and city one party or faction shall rise up against another, so that they shall be devoured by, and dashed in pieces against one another, Isa. ix. 19-21 . 2. A prescription of the duty of the day; See that ye be not troubled. Is it possible to hear such sad news, and not be troubled? Yet, where the heart is fixed, trusting in God, it is kept in peace, and is not afraid, no not of the evil tidings of wars, and rumours of wars; no not the noise of Arm, arm. Be not troubled; Me throeithe — Be not put into confusion or commotion; not put into throes, as a woman with child by a fright; see that ye be not orate . Note, There is need of constant care and watchfulness to keep trouble from the heart when there are wars abroad; and it is against the mind of Christ, that his people should have troubled hearts even in troublous times. We must not be troubled, for two reasons. (1.) Because we are bid to expect this: the Jews must be punished, ruin must be brought upon them; by this the justice of God and the honour of the Redeemer must be asserted; and therefore all those things must come to pass; the word is gone out of God's mouth, and it shall be accomplished in its season. Note, The consideration of the unchangeableness of the divine counsels, which govern all events, should compose and quiet our spirits, whatever happens. God is but performing the thing that is appointed for us, and our inordinate trouble is an interpretative quarrel with that appointment. Let us therefore acquiesce, because these things must come to pass; not only necessitate decreti—as the product of the divine counsel, but necessitate medii—as a means in order to a further end. The old house must be taken down (though it cannot be done without noise, and dust, and danger), ere the new fabric can be erected: the things that are shaken (and ill shaken they were) must be removed, that the things which cannot be shaken may remain, Heb. xii. 27 . (2.) Because we are still to expect worse; The end is not yet; the end of time is not, and, while time lasts, we must expect trouble, and that the end of one affliction will be but the beginning of another; or, "The end of these troubles is not yet; there must be more judgments that one made use of to bring down the Jewish power; more vials of wrath must yet be poured out; there is but one woe past, more woes are yet to come, more arrows are yet to be spent upon them out of God's quiver; therefore be not troubled, do not give way to fear and trouble, sink not under the present burthen, but rather gather in all the strength and spirit you have, to encounter what is yet before you. Be not troubled to hear of wars and rumours of wars; for then what will become of you when the famines and pestilences come?" If it be to us a vexation but to understand the report ( Isa. xxviii. 19 ), what will it be to feel the stroke when it toucheth the bone and the flesh? If running with the footmen weary us, how shall we contend with horses? And if we be frightened at a little brook in our way, what shall we do in the swellings of Jordan? Jer. xii. 5 . III. He foretels other judgments more immediately sent of God— famines, pestilences, and earthquakes. Famine is often the effect of war, and pestilence of famine. These were the three judgments which David was to choose one out of; and he was in a great strait, for he knew not which was the worst: but what dreadful desolations will they make, when they all pour in together upon a people! Beside war (and that is enough), there shall be, 1. Famine, signified by the black horse under the third seal, Rev. vi. 5, 6 . We read of a famine in Judea, not long after Christ's time, which was very impoverishing ( Acts xi. 28 ); but the sorest famine was in Jerusalem during the siege. See Lam. iv. 9, 10 . 2. Pestilences, signified by the pale horse, and death upon him, and the grave at his heels, under the fourth seal, Rev. vi. 7, 8 . This destroys without distinction, and in a little time lays heaps upon heaps. 3. Earthquakes in divers places, or from place to place, pursuing those that flee from them, as they did from the earthquake in the days of Uzziah, Zech. xiv. 5 . Great desolations have sometimes been made by earthquakes, of late and formerly; they have been the death of many, and the terror of more. In the apocalyptic visions, it is observable, that earthquakes bode good, and no evil, to the church, Rev. vi. 12 . Compare Rev. vi. 15; xi. 12, 13, 19; xvi. 17-19 . When God shakes terribly the earth ( Isa. ii. 21 ), it is to shake the wicked out of it ( Job xxxviii. 13 ), and to introduce the desire of all nations, Hag. ii. 6, 7 . But here they are spoken of as dreadful judgments, and yet but the beginning of sorrows, odinon — of travailing pains, quick, violent, yet tedious too. Note, When God judgeth, he will overcome; when he begins in wrath, he will make a full end, 1 Sam. iii. 12 . When we look forward to the eternity of misery that is before the obstinate refusers of Christ and his gospel, we may truly say, concerning the greatest temporal judgments, "They are but the beginning of sorrows; bad as things are with them, there are worse behind." IV. He foretels the persecution of his own people and ministers, and a general apostasy and decay in religion thereupon, v. 9, 10 , 12 . Observe, 1. The cross itself foretold, v. 9 . Note, Of all future events we are as much concerned, though commonly as little desirous, to know of our own sufferings as of any thing else. Then, when famines and pestilences prevail, then they shall impute them to the Christians, and make that a pretence for persecuting them; Christianos ad leones—Away with Christians to the lions. Christ had told his disciples, when he first sent them out, what hard things they should suffer; but they had hitherto experienced little of it, and therefore he reminds them again, that the less they had suffered, the more there was behind to be filled up, Col. i. 24 . (1.) They shall be afflicted with bonds and imprisonments, cruel mockings and scourgings, as blessed Paul ( 2 Cor. xi. 23-25 ); not killed outright, but killed all the day long, in deaths often, killed so as to feel themselves die, made a spectacle to the world, 1 Cor. iv. 9 , 11 . (2.) They shall be killed; so cruel are the church's enemies, that nothing less will satisfy them than the blood of the saints, which they thirst after, suck, and shed, like water. (3.) They shall be hated of all nations for Christ's name's sake, as he had told them before, ch. x. 22 . The world was generally leavened with enmity and malignity to Christians: the Jews, though spiteful to the Heathen, were never persecuted by them as the Christians were; they were hated by the Jews that were dispersed among the nations, were the common butt of the world's malice. What shall we think of this world, when the best men had the worst usage in it? It is the cause that makes the martyr, and comforts him; it was for Christ's sake that they were thus hated; their professing and preaching his name incensed the nations so much against them; the devil, finding a fatal shock thereby given to his kingdom, and that his time was likely to be short, came down, having great wrath. 2. The offence of the cross, v. 10-12 . Satan thus carries on his interest by force of arms, though Christ, at length, will bring glory to himself out of the sufferings of his people and ministers. Three ill effects of persecution are here foretold. (1.) The apostasy of some. When the profession of Christianity begins to cost men dear, then shall many be offended, shall first fall out with, and then fall off from, their profession; they will begin to pick quarrels with their religion, sit loose to it, grow weary of it, and at length revolt from it. Note, [1.] It is no new thing (though it is a strange thing) for those that have known the way of righteousness, to turn aside out of it. Paul often complains of deserters, who began well, but something hindered them. They were with us, but went out from us, because never truly of us, 1 John ii. 19 . We are told of it before. [2.] Suffering times are shaking times; and those fall in the storm, that stood in fair weather, like the stony ground hearers, ch. xiii. 21 . Many will follow Christ in the sunshine, who will shift for themselves, and leave him to do so to, in the cloudy dark day. They like their religion while they can have it cheap, and sleep with it in a whole skin; but, if their profession cost them any thing, they quit it presently. (2.) The malignity of others. When persecution is in fashion, envy, enmity, and malice, are strangely diffused into the minds of men by contagion: and charity, tenderness, and moderation, are looked upon as singularities, which make a man like a speckled bird. Then they shall betray one another, that is,"Those that have treacherously deserted their religion, shall hate and betray those who adhere to it, for whom they have pretended friendship." Apostates have commonly been the most bitter and violent persecutors. Note, Persecuting times are discovering times. Wolves in sheep's clothing will then throw off their disguise, and appear wolves: they shall betray one another, and hate one another. The times must needs be perilous, when treachery and hatred, two of the worst things that can be, because directly contrary to two of the best (truth and love), shall have the ascendant. This seems to refer to the barbarous treatment which the several contending factions among the Jews gave to one another; and justly were they who ate up God's people as they ate bread, left thus to bite and devour one another till they were consumed one of another; or, it may refer to the mischiefs done to Christ's disciples by those that were nearest to them, as ch. x. 21 . The brother shall deliver up the brother to death. (3.) The general declining and cooling of most, v. 12 . In seducing times, when false prophets arise, in persecuting times, when the saints are hated, expect these two things, [1.] The abounding of iniquity; though the world always lies in wickedness, yet there are some times in which it may be said, that iniquity doth in a special manner abound; as when it is more extensive than ordinary, as in the old world, when all flesh had corrupted their way; and when it is more excessive than ordinary, when violence is risen up to a rod of wickedness ( Ezek. vii. 11 ), so that hell seems to be broke loose in blasphemies against God, and enmities to the saints. [2.] The abating of love; this is the consequence of the former; Because iniquity shall abound, the love of many shall wax cold. Understand it in general of true serious godliness, which is all summed up in love; it is too common for professors of religion to grow cool in their profession, when the wicked are hot in their wickedness; as the church of Ephesus in bad times left her first love, Rev. ii. 2-4 . Or, it may be understood more particularly of brotherly love. When iniquity abounds, seducing iniquity, persecuting iniquity, this grace commonly waxes cold. Christians begin to be shy and suspicious one of another, affections are alienated, distances created, parties made, and so love comes to nothing. The devil is the accuser of the brethren, not only to their enemies, which makes persecuting iniquity abound, but one to another, which makes the love of many to wax cold. This gives a melancholy prospect of the times, that there shall be such a great decay of love; but, First, It is of the love of many, not of all. In the worst of times, God has his remnant that hold fast their integrity, and retain their zeal, as in Elijah's days, when he thought himself left alone. Secondly, This love is grown cold, but not dead; it abates, but is not quite cast off. There is life in the root, which will show itself when the winter is past. The new nature may wax cold, but shall not wax old, for then it would decay and vanish away. 3. Comfort administered in reference to this offence of the cross, for the support of the Lord's people under it ( v. 13 ); He that endures to the end, shall be saved. (1.) It is comfortable to those who wish well to the cause of Christ in general, that, though many are offended, yet some shall endure to the end. When we see so many drawing back, we are ready to fear that the cause of Christ will sink for want of supporters, and his name be left and forgotten for want of some to make profession of it; but even at this time there is a remnant according to the election of grace, Rom. xi. 5 . It is spoken of the same time that this prophecy has reference to; a remnant who are not of them that draw back unto perdition, but believe and persevere to the saving of the soul; they endure to the end, to the end of their lives, to the end of their present state of probation, or to the end of these suffering trying times, to the last encounter, though they should be called to resist unto blood. (2.) It is comfortable to those who do thus endure to the end, and suffer for their constancy, that they shall be saved. Perseverance wins the crown, through free grace, and shall wear it. They shall be saved: perhaps they may be delivered out of their troubles, and comfortably survive them in this world; but it is eternal salvation that is here intended. They that endure to the end of their days, shall then receive the end of their faith and hope, even the salvation of their souls, 1 Pet. i. 9 ; Rom. ii. 7 ; Rev. iii. 20 . The crown of glory will make amends for all; and a believing regard to that will enable us to choose rather to die at a stake with the persecuted, than to live in a palace with the persecutors. V. He foretels the preaching of the gospel in all the world ( v. 14 ); This gospel shall be preached, and then shall the end come. Observe here, 1. It is called the gospel of the kingdom, because it reveals the kingdom of grace, which leads to the kingdom of glory; sets up Christ's kingdom in this world; and secures ours in the other world. 2. This gospel, sooner or later, is to be preached in all the world, to every creature, and all nations are to be discipled by it; for in it Christ is to be Salvation to the ends of the earth; for this end the gift of tongues was the first-fruits of the Spirit. 3. The gospel is preached for a witness to all nations, that is, a faithful declaration of the mind and will of God concerning the duty which God requires from man, and the recompence which man may expect from God. It is a record ( 1 John v. 11 ), it is a witness, for those who believe, that they shall be saved, and against those who persist in unbelief, that they shall be damned. See Mark xvi. 16 . But how does this come in here? (1.) It is intimated that the gospel should be, if not heard, yet at least heard of, throughout the then known world, before the destruction of Jerusalem; that the Old-Testament church should not be quite dissolved till the New Testament was pretty well settled, had got considerable footing, and began to make some figure. Better is the face of a corrupt degenerate church than none at all. Within forty years after Christ's death, the sound of the gospel was gone forth to the ends of the earth, Rom. x. 18 . St. Paul fully preached the gospel from Jerusalem, and round about unto Illyricum; and the other apostles were not idle. The persecuting of the saints at Jerusalem helped to disperse them, so that they went every where, preaching the word, Acts viii. 1-4 . And when the tidings of the Redeemer are sent over all parts of the world, then shall come the end of the Jewish state. Thus, that which they thought to prevent, by putting Christ to death, they thereby procured; all men believed on him, and the Romans came, and took away their place and nation, John xi. 48 . Paul speaks of the gospel being come to all the world, and preached to every creature, Col. i. 6-23 . (2.) It is likewise intimated that even in times of temptation, trouble, and persecution, the gospel of the kingdom shall be preached and propagated, and shall force its way through the greatest opposition. Though the enemies of the church grow very hot, and many of her friends very cool, yet the gospel shall be preached. And even then, when many fall by the sword and by flame, and many do wickedly, and are corrupted by flatteries, yet then the people that do know their God, shall be strengthened to do the greatest exploits of all, in instructing many; see Dan. xi. 32, 33 ; and see an instance, Phil. i. 12-14 . (3.) That which seems chiefly intended here, is, that the end of the world shall be then, and not till then, when the gospel has done its work in the world. The gospel shall be preached, and that work carried on, when you are dead; so that all nations, first or last, shall have either the enjoyment, or the refusal, of the gospel; and then cometh the end, when the kingdom shall be delivered up to God, even the Father; when the mystery of God shall be finished, the mystical body completed, and the nations either converted and saved, or convicted and silenced, by the gospel; then shall the end come, of which he had said before ( v. 6, 7 ), not yet, not till those intermediate counsels be fulfilled. The world shall stand as long as any of God's chosen ones remain uncalled; but, when they are all gathered in, it will be set on fire immediately. VI. He foretels more particularly the ruin that was coming upon the people of the Jews, their city, temple, and nation, v. 15 , &c. Here he comes more closely to answer their questions concerning the desolation of the temple; and what he said here, would be of use to his disciples, both for their conduct and for their comfort, in reference to that great event; he describes the several steps of that calamity, such as are usual in war. 1. The Romans setting up the abomination of desolation in the holy place, v. 15 . Now, (1.) Some understand by this an image, or statue, set up in the temple by some of the Roman governors, which was very offensive to the Jews, provoked them to rebel, and so brought the desolation upon them. The image of Jupiter Olympius, which Antiochus caused to be set upon the altar of God, is called Bdelygma eremoseos — The abomination of desolation, the very word here used by the historian, 1 Mac. i. 54 . Since the captivity in Babylon, nothing was, nor could be, more distasteful to the Jews than an image in the holy place, as appeared by the mighty opposition they made when Caligula offered to set up his statue there, which had been of fatal consequence, if it had not been prevented, and the matter accommodated, by the conduct of Petronius; but Herod did set up an eagle over the temple-gate; and, some say, the statue of Titus was set up in the temple. (2.) Others choose to expound it by the parallel place ( Luke xxi. 20 ), when ye shall see Jerusalem compassed with armies. Jerusalem was the holy city, Canaan the holy land, the Mount Moriah, which lay about Jerusalem, for its nearness to the temple was, they thought in a particular manner holy ground; on the country lying round about Jerusalem the Roman army was encamped, that was the abomination that made desolate. The land of an enemy is said to be the land which thou abhorrest ( Isa. vii. 16 ); so an enemy's army to a weak but wilful people may well be called the abomination. Now this is said to be spoken of by Daniel, the prophet, who spoke more plainly of the Messiah and his kingdom than any of the Old-Testament prophets did. He speaks of an abomination making desolate, which should be set up by Antiochus ( Dan. xi. 31 ; xii. 11 ); but this that our Saviour refers to, we have in the message that the angel brought him ( Dan. ix. 27 ), of what should come at the end of seventy weeks, long after the former; for the overspreading of abominations, or, as the margin reads it, with the abominable armies (which comes home to the prophecy here), he shall make it desolate. Armies of idolaters may well be called abominable armies; and some think, the tumults, insurrections, and abominable factions and seditions, in the city and temple, may at least be taken in as part of the abomination making desolate. Christ refers them to that prophecy of Daniel, that they might see how the ruin of their city and temple was spoken of in the Old Testament, which would both confirm his prediction, and take off the odium of it. They might likewise from thence gather the time of it—soon after the cutting off of Messiah the prince; the sin that procured it—their rejecting him, and the certainty of it— it is a desolation determined. As Christ by his precepts confirmed the law, so by his predictions he confirmed the prophecies of the Old Testament, and it will be of good use to compare both together. Reference being here had to a prophecy, which is commonly dark and obscure, Christ inserts this memorandum, " Whoso readeth, let him understand; whoso readeth the prophecy of Daniel, let him understand that it is to have its accomplishment now shortly in the desolations of Jerusalem." Note, Those that read the scriptures, should labour to understand the scriptures, else their reading is to little purpose; we cannot use that which we do not understand. See John v. 39 ; Acts viii. 30 . The angel that delivered this prophecy to Daniel, stirred him up to know and understand, Dan. ix. 25 . And we must not despair of understanding even dark prophecies; the great New-Testament prophecy is called a revelation, not a secret. Now things revealed belong to us, and therefore must be humbly and diligently searched into. Or, Let him understand, not only the scriptures which speak of those things, but by the scriptures let him understand the times, 1 Chron. xii. 32 . Let him observe, and take notice; so some read it; let him be assured, that, notwithstanding the vain hopes with which the deluded people feed themselves, the abominable armies will make desolate. 2. The means of preservation which thinking men should betake themselves to ( v. 16 , 20 ); Then let them which are in Judea, flee. Then conclude there is no other way to help yourselves than by flying for the same. We may take this, (1.) As a prediction of the ruin itself; that it should be irresistible; that it would be impossible for the stoutest hearts to make head against it, or contend with it, but they must have recourse to the last shift, getting out of the way. It bespeaks that which Jeremiah so much insisted upon, but in vain, when Jerusalem was besieged by the Chaldeans, that it would be to no purpose to resist, but that it was their wisdom to yield and capitulate; so Christ here, to show how fruitless it would be to stand it out, bids every one make the best of his way. (2.) We may take it as a direction to the followers of Christ what to do, not to say, A confederacy with those who fought and warred against the Romans for the preservation of their city and nation, only that they might consume the wealth of both upon their lusts (for to this very affair, the struggles of the Jews against the Roman power, some years before their final overthrow, the apostle refers, Jam. iv. 1-3 ); but let them acquiesce in the decree that was gone forth, and with all speed quit the city and country, as they would quit a falling house or a sinking ship, as Lot quitted Sodom, and Israel the tents of Dathan and Abiram; he shows them, [1.] Whither they must flee—from Judea to the mountains; not the mountains round about Jerusalem, but those in the remote corners of the land, which would be some shelter to them, not so much by their strength as by their secrecy. Israel is said to be scattered upon the mountains ( 2 Chron. xviii. 16 ); and see Heb. xi. 38 . It would be safer among the lions' dens, and the mountains of the leopards, than among the seditious Jews or the enraged Romans. Note, In times of imminent peril and danger, it is not only lawful, but our duty, to seek our own preservation by all good and honest means; and if God opens a door of escape, we ought to make our escape, otherwise we do not trust God but tempt him. There may be a time when even those that are in Judea, where God is known, and his name is great, must flee to the mountains; and while we only go out of the way of danger, not out of the way of duty, we may trust God to provide a dwelling for his outcasts, Isa. xvi. 4, 5 . In times of public calamity, when it is manifest that we cannot be serviceable at home and may be safe abroad, Providence calls us to make our escape. He that flees, may fight again. [2.] What haste they must make, v. 17, 18 . The life will be in danger, in imminent danger, the scourge will slay suddenly; and therefore he that is on the house-top, when the alarm comes, let him not come down into the house, to look after his effects there, but go the nearest way down, to make his escape; and so he that shall be in the field, will find it his wisest course to run immediately, and not return to fetch his clothes or the wealth of his house, for two reasons, First, Because the time which would be taken up in packing up his things, would delay his flight. Note, When death is at the door, delays are dangerous; it was the charge to Lot, Look not behind thee. Those that are convinced of the misery of a sinful state, and the ruin that attends them in that state, and, consequently, of the necessity of their fleeing to Christ, must take heed, lest, after all these convictions, they perish eternally by delays. Secondly, Because the carrying of his clothes, and his other movables and valuables with him, would but burthen him, and clog his flight. The Syrians, in their flight, cast away their garments, 2 Kings vii. 15 . At such a time, we must be thankful if our lives be given us for a prey, though we can save nothing, Jer. xlv. 4, 5 . For the life is more than meat, ch. vi. 25 . Those who carried off least, were safest in their flight. Cantabit vacuus coram latrone viator—The pennyless traveller can lose nothing by robbers. It was to his own disciples that Christ recommended this forgetfulness of their house and clothes, who had a habitation in heaven, treasure there, and durable clothing, which the enemy could not plunder them of. Omnia mea mecum porto—I have all my property with me, said Bias the philosopher in his flight, empty-handed. He that has grace in his heart carries his all along with him, when tripped of all. Now those to whom Christ said this immediately, did not live to see this dismal day, none of all the twelve but John only; they needed not to be hidden in the mountains (Christ hid them in heaven), but they left the direction to their successors in profession, who pursued it, and it was of use to them; for when the Christians in Jerusalem and Judea saw the ruin coming on, they all retired to a town called Pella, on the other side Jordan, where they were safe; so that of the many thousands that perished in the destruction of Jerusalem, there was not so much as one Christian. See Euseb. Eccl. Hist. lib. 3, cap. 5. Thus the prudent man foresees the evil, and hides himself, Prov. xxii. 3 ; Heb. xi. 7 . This warning was not kept private. St. Matthew's gospel was published long before that destruction, so that others might have taken the advantage of it; but their perishing through their unbelief of this, was a figure of their eternal perishing through their unbelief of the warnings Christ gave concerning the wrath to come. [3.] Whom it would go hard with at that time ( v. 19 ); Woe to them that are with child, and to them that give suck. To this same event that saying of Christ at his death refers ( Luke xxiii. 29 ), They shall say, Blessed are the wombs that never bare, and the paps that never gave suck. Happy are they that have no children to see the murder of; but most unhappy they whose wombs are then bearing, their paps then giving suck: they of all others will be in the most melancholy circumstances. First, To them the famine would be most grievous, when they should see the tongue of the sucking child cleaving to the roof of his mouth for thirst, and themselves by the calamity made more cruel than the sea monsters, Lam. iv. 3, 4 . Secondly, To them the sword would be most terrible, when in the hand of worse than brutal rage. It is a direful midwifery, when the women with child come to be ripped up by the enraged conqueror ( 2 Kings xv. 16 ; Hos. xiii. 16 ; Amos i. 13 ), or the children brought forth to their murderer, Hos. ix. 13 . Thirdly, To them also the flight would be most afflictive,; the women with child cannot make haste, or go far; the sucking child cannot be left behind, or, if it should, can a woman forget it, that she should not have compassion on it? If it be carried along, it retards the mother's flight, and so exposes her life, and is in danger of Mephibosheth's fate, who was lamed by a fall he got in his nurse's flight. 2 Sam. iv. 4 . [4.] What they should pray against at that time— that your flight be not in the winter, nor on the sabbath day, v. 20 . Observe, in general, it becomes Christ's disciples, in times of public trouble and calamity, to be much in prayer; that is a salve for every sore, never out of season, but in a special manner seasonable when we are distressed on every side. There is no remedy but you must flee, the decree is gone forth, so that God will not be entreated to take away his wrath, no, not if Noah, Daniel, and Job, stood before him. Let it suffice thee, speak no more of that matter, but labour to make the best of that which is; and when you cannot in faith pray that you may not be forced to flee, yet pray that the circumstances of it may be graciously ordered, that, though the cup may not pass from you, yet the extremity of the judgment may be prevented. Note, God has the disposing of the circumstances of events, which sometimes make a great alteration one way or other; and therefore in those our eyes must be ever toward him. Christ's bidding them pray for this favour, intimates his purpose of granting it to them; and in a general calamity we must not overlook a circumstantial kindness, but see and own wherein it might have been worse. Christ still bids his disciples to pray for themselves and their friends, that, whenever they were forced to flee, it might be in the most convenient time. Note, When trouble is in prospect, at a great distance, it is good to lay in a stock of prayers beforehand; they must pray, First, That their flight, if it were the will of God, might not be in the winter, when the days are short, the weather cold, the ways dirty, and therefore travelling very uncomfortable, especially for whole families. Paul hastens Timothy to come to him before winter, 2 Tim. iv. 21 . Note, Though the ease of the body is not to be mainly consulted, it ought to be duly considered; though we must take what God sends, and when he sends it, yet we may pray against bodily inconveniences, and are encouraged to do so, in that the Lord is for the body. Secondly, That it might not be on the sabbath day; not on the Jewish sabbath, because travelling then would give offence to them who were angry with the disciples for plucking the ears of corn on the day; not on the Christian sabbath, because being forced to travel on the day would be a grief to themselves. This intimates Christ's design, that a weekly sabbath should be observed in his church after the preaching of the gospel to all the world. We read not of any of the ordinances of the Jewish church, which were purely ceremonial, that Christ ever expressed any care about, because they were all to vanish; but for the sabbath he often showed a concern. It intimates likewise that the sabbath is ordinarily to be observed as a day of rest from travel and worldly labour; but that, according to his own explication of the fourth commandment, works of necessity were lawful on the sabbath day, as this of fleeing from an enemy to save our lives: had it not been lawful, he would have said, "Whatever becomes of you, do not flee on the sabbath day, but abide by it, though you die by it." For we must not commit the least sin, to escape the greatest trouble. But it intimates, likewise, that it is very uneasy and uncomfortable to a good man, to be taken off by any work of necessity from the solemn service and worship of God on the sabbath day. We should pray that we may have quiet undisturbed sabbaths, and may have no other work than sabbath work to do on sabbath days; that we may attend upon the Lord without distraction. It was desirable, that, if they must flee, they might have the benefit and comfort of one sabbath more to help to bear their charges. To flee in the winter is uncomfortable to the body; but to flee on the sabbath day is so to the soul, and the more so when it remembers former sabbaths, as Ps. xlii. 4 . 3. The greatness of the troubles which should immediately ensue ( v. 21 ); Then shall be great tribulation; then when the measure of iniquity is full; then when the servants of God are sealed and secured, then come the troubles; nothing can be done against Sodom till Lot is entered into Zoar, and then look for fire and brimstone immediately. There shall be great tribulation. Great, indeed, when within the city plague and famine raged, and (worse than either) faction and division, so that every man's sword was against his fellow; then and there it was that the hands of the pitiful women flayed their own children. Without the city was the Roman army ready to swallow them up, with a particular rage against them, not only as Jews, but as rebellious Jews. War was the only one of the three sore judgments that David excepted against; but that was it by which the Jews were ruined; and there were famine and pestilence in extremity besides. Josephus's History of the Wars of the Jews, has in it more tragical passages than perhaps any history whatsoever. (1.) It was a desolation unparalleled, such as was not since the beginning of the world, nor ever shall be. Many a city and kingdom has been made desolate, but never any with a desolation like this. Let not daring sinners think that God has done his worst, he can heat the furnace seven times and yet seven times hotter, and will, when he sees greater and still greater abominations. The Romans, when they destroyed Jerusalem, were degenerated from the honour and virtue of their ancestors, which had made even their victories easy to the vanquished. And the wilfulness and obstinacy of the Jews themselves contributed much to the increase of the tribulation. No wonder that the ruin of Jerusalem was an unparalleled ruin, when the sin of Jerusalem was an unparalleled sin—even their crucifying Christ. The nearer any people are to God in profession and privileges, the greater and heavier will his judgments be upon them, if they abuse those privileges, and be false to that profession, Amos iii. 2 . (2.) It was a desolation which, if it should continue long, would be intolerable, so that no flesh should be saved, v. 22 . So triumphantly would death ride, in so many dismal shapes, and with such attendants, that there would be no escaping, but, first or last, all would be cut off. He that escaped one sword, would fall by another, Isa. xxiv. 17, 18 . The computation which Josephus makes of those that were slain in several places, amounts to above two millions. No flesh shall be saved; he doth not say, "No soul shall be saved," for the destruction of the flesh may be for the saving of the spirit in the day of the Lord Jesus; but temporal lives will be sacrificed so profusely, that one would think, if it last awhile, it would make a full end. But here is one word of comfort in the midst of all this terror—that for the elects' sake these days shall be shortened, not made shorter than what God had determined (for that which is determined, shall be poured upon the desolate, Dan. ix. 27 ), but shorter than what he might have decreed, if he had dealt with them according to their sins; shorter than what the enemy designed, who would have cut all off, if God who made use of them to serve his own purpose, had not set bounds to their wrath; shorter than one who judged by human probabilities would have imagined. Note, [1.] In times of common calamity God manifests his favour to the elect remnant; his jewels, which he will then make up; his peculiar treasure, which he will secure when the lumber is abandoned to the spoiler. [2.] The shortening of calamities is a kindness God often grants for the elects' sake. Instead of complaining that our afflictions last so long, if we consider our defects, we shall see reason to be thankful that they do not last always; when it is bad with us, it becomes us to say, "Blessed be God that it is no worse; blessed be God that it is not hell, endless and remediless misery." It was a lamenting church that said, It is of the Lord's mercies that we are not consumed; and it is for the sake of the elect, lest their spirit should fail before them, if he should contend for ever, and lest they should be tempted to put forth, if not their heart, yet their hand, to iniquity. And now comes in the repeated caution, which was opened before, to take heed of being ensnared by false Christs, and false prophets; ( v. 23 , &c.), who would promise them deliverance, as the lying prophets in Jeremiah's time ( Jer. xiv. 13 ; xxiii. 16, 17 ; xxvii. 16 ; xxviii. 2 ), but would delude them. Times of great trouble are times of great temptation, and therefore we have need to double our guard then. If they shall say, Here is a Christ, or there is one, that shall deliver us from the Romans, do not heed them, it is all but talk; such a deliverance is not to be expected, and therefore not such a deliverer. VII. He foretels the sudden spreading of the gospel in the world, about the time of these great events ( v. 27, 28 ); As the lightning comes out of the east, so shall the coming of the Son of man be. It comes in here as an antidote against the poison of those seducers, that said, Lo, here is Christ, or, Lo, he is there; compare Luke xvii. 23, 24 . Hearken not to them, for the coming of the Son of man will be as the lightning. 1. It seems primarily to be meant of his coming to set up his spiritual kingdom in the world; where the gospel came in its light and power, there the Son of man came, and in a way quite contrary to the fashion of the seducers and false Christs, who came creeping in the desert, or the secret chambers ( 2 Tim. iii. 6 ); whereas Christ comes not with such a spirit of fear, but of power, and of love, and of a sound mind. The gospel would be remarkable for two things. (1.) Its swift spreading; it shall fly as the lightning; so shall the gospel be preached and propagated. The gospel is light ( John iii. 19 ); and it is not in this as the lightning, that it is a sudden flash, and away, for it is sun-light, and day-light; but it is as lightning in these respects: [1.] It is light from heaven, as the lightning. It is God, and not man, that sends the lightnings, and summons them, that they may go, and say, Here we are, Job xxxviii. 35 . It is God that directs it ( Job xxxvii. 3 ); to man it is one of nature's miracles, above his power to effect, and of nature's mysteries, above his skill to account for: but it is from above; his lightnings enlightened the world, Ps. xcvii. 4 . [2.] It is visible and conspicuous as the lightning. The seducers carried on their depths of Satan in the desert and the secret chambers, shunning the light; heretics were called lucifugæ—light-shunners. But truth seeks no corners, however it may sometimes be forced into them, as the woman in the wilderness, though clothed with the sun, Rev. xii. 1 , 6 . Christ preached his gospel openly ( John xviii. 20 ), and his apostles on the housetop ( ch. x. 27 ), not in a corner, Acts xxvi. 26 . See Ps. xcviii. 2 . [3.] It was sudden and surprising to the world as the lightning; the Jews indeed had predictions of it, but to the Gentiles it was altogether unlooked for, and came upon them with unaccountable energy, or ever they were aware. It was light out of darkness, ch. iv. 16 ; 2 Cor. iv. 6 . We read of the discomfiting of armies by lightning, 2 Sam. xxii. 15 ; Ps. cxliv. 6 . The powers of darkness were dispersed and vanquished by the gospel lightning. [4.] It spread far and wide, and that quickly and irresistibly, like the lightning, which comes, suppose, out of the east (Christ is said to ascend from the east, Rev. vii. 2 ; Isa. xli. 2 ), and lighteneth to the west. The propagating of Christianity to so many distant countries, of divers languages, by such unlikely instruments, destitute of all secular advantages, and in the face of so much opposition, and this in so short a time, was one of the greatest miracles that was ever wrought for the confirmation of it; here was Christ upon his white horse, denoting speed as well as strength, and going on conquering and to conquer, Rev. vi. 2 . Gospel light rose with the sun, and went with the same, so that the beams of it reached to the ends of the earth, Rom. x. 18 . Compare with Ps. xix. 3, 4 . Though it was fought against, it could never be cooped up in a desert, or in a secret place, as the seducers were; but by this, according to Gamaliel's rule, proved itself to be of God, that it could not be overthrown, Acts v. 38, 39 . Christ speaks of shining into the west, because it spread most effectually into those countries which lay west from Jerusalem, as Mr. Herbert observes in his Church-militant. How soon did the gospel lightning reach this island of Great Britain! Tertullian, who wrote in the second century, takes notice of it, Britannorum in accessa Romanis loca, Christo tamen subdita—The fastnesses of Britain, though inaccessible to the Romans, were occupied by Jesus Christ. This was the Lord's doing. (2.) Another thing remarkable concerning the gospel, was, its strange success in those places to which is was spread; it gathered in multitudes, not by external compulsion, but as it were by such a natural instinct and inclination, as brings the birds of prey to their prey; for wheresoever the carcase is, there will the eagles be gathered together ( v. 28 ), where Christ is preached, souls will be gathered in to him. The lifting up of Christ from the earth, that is, the preaching of Christ crucified, which, one would think, should drive all men from him, will draw all men to him ( John xii. 32 ), according to Jacob's prophecy, that to him shall the gathering of the people be, Gen. xlix. 10 . See Isa. lx. 8 . The eagles will be where the carcase is, for it is food for them, it is a feast for them; where the slain are, there is she, Job xxxix. 30 . Eagles are said to have a strange sagacity and quickness of scent to find out the prey, and they fly swiftly to it, Job ix. 26 . So those whose spirits God shall stir up, will be effectually drawn to Jesus Christ, to feed upon him; whither should the eagle go but to the prey? Whither should the soul go but to Jesus Christ, who has the words of eternal life? The eagles will distinguish what is proper for them from that which is not; so those who have spiritual senses exercised, will know the voice of the good Shepherd from that of a thief and a robber. Saints will be where the true Christ is, not the false Christs. This is applicable to the desires that are wrought in every gracious soul after Christ, and communion with him. Where he is in his ordinances, there will his servants choose to be. A living principle of grace is a kind of natural instinct in all the saints, drawing them to Christ to live upon him. 2. Some understand these verses of the coming of the Son of man to destroy Jerusalem, Mal. iii. 1, 2 , 5 . So much was there of an extraordinary display of divine power and justice in that event, that it is called the coming of Christ. Now here are two things intimated concerning it. (1.) That to the most it would be as unexpected as a flash of lightning, which indeed gives warning of the clap of thunder which follows, but is itself surprising. The seducers say, Lo, here is Christ to deliver us; or there is one, a creature of their own fancies; but ere they are aware, the wrath of the Lamb, the true Christ, will arrest them, and they shall not escape. (2.) That it might be as justly expected as that the eagle should fly to the carcases; though they put far from them the evil day, yet the desolation will come as certainly as the birds of prey to a dead carcase, that lies exposed in the open field. [1.] The Jews were so corrupt and degenerate, so vile and vicious, that they were become a carcase, obnoxious to the righteous judgment of God; they were also so factious and seditious, and every way so provoking to the Romans, that they had made themselves obnoxious to their resentments, and an inviting prey to them. [2.] The Romans were as an eagle, and the ensign of their armies was an eagle. The army of the Chaldeans is said to fly as the eagle that hasteth to eat, Hab. i. 8 . The ruin of the New-Testament Babylon is represented by a call to the birds of prey to come and feast upon the slain, Rev. xix. 17, 18 . Notorious malefactors have their eyes eaten out by the young eagles ( Prov. xxx. 17 ); the Jews were hung up in chains, Jer. vii. 33 ; xvi. 4 . [3.] The Jews can no more preserve themselves from the Romans than the carcase can secure itself from the eagles. [4.] The destruction shall find out the Jews wherever they are, as the eagle scents the prey. Note, When a people do by their sin make themselves carcases, putrid and loathsome, nothing can be expected but that God should send eagles among them, to devour and destroy them. 3. It is very applicable to the day of judgment, the coming of our Lord Jesus Christ in that day, and our gathering together unto him, 2 Thess. ii. 1 . Now see here, (1.) How he shall come; as the lightning, The time was now at hand, when he should depart out of the world, to go to the Father. Therefore those that enquire after Christ must not go into the desert or the secret place, nor listen to every one that will put up the finger to invite them to a sight of Christ; but let them look upward, for the heavens must contain him, and thence we look for the Saviour ( Phil. iii. 20 ); he shall come in the clouds, as the lightning doth, and every eye shall see him, as they say it is natural for all living creatures to turn their faces towards the lightning, Rev. i. 7 . Christ will appear to all the world, from one end of heaven to the other; nor shall any thing be hid from the light and heat of that day. (2.) How the saints shall be gathered to him; as the eagles are to the carcase by natural instinct, and with the greatest swiftness and alacrity imaginable. Saints, when they shall be fetched to glory, will be carried as on eagles' wings ( Exod. xix. 4 ), as on angels' wings. They shall mount up with wings, like eagles, and like them renew their youth. VIII. He foretels his second coming at the end of time, v. 29-31 . The sun shall be darkened, &c. 1. Some think this is to be understood only of the destruction of Jerusalem and the Jewish nation; the darkening of the sun, moon, and stars, denotes the eclipse of the glory of that state, its convulsions, and the general confusion that attended that desolation. Great slaughter and devastation are in the Old Testament thus set forth (as Isa. xiii. 10 ; xxxiv. 4 ; Ezek. xxxii. 7 ; Joel ii. 31 ); or by the sun, moon, and stars, may be meant the temple, Jerusalem, and the cities of Judah, which should all come to ruin. The sign of the Son of man ( v. 30 ) means a signal appearance of the power and justice of the Lord Jesus in it, avenging his own blood on them that imprecated the guilt of it upon themselves and their children; and the gathering of his elect ( v. 31 ) signifies the delivering of a remnant from this sin and ruin. 2. It seems rather to refer to Christ's second coming. The destruction of the particular enemies of the church was typical of the complete conquest of them all; and therefore what will be done really at the great day, may be applied metaphorically to those destructions: but still we must attend to the principal scope of them; and while we are all agreed to expect Christ's second coming, what need is there to put such strained constructions as some do, upon these verses , which speak of it so clearly, and so agreeably to other scriptures, especially when Christ is here answering an enquiry concerning his coming at the end of the world, which Christ was never shy of speaking of to his disciples? The only objection against this, is, that it is said to be immediately after the tribulation of those days; but as to that, (1.) It is usual in the prophetical style to speak of things great and certain as near and just at hand, only to express the greatness and certainty of them. Enoch spoke of Christ's second coming as within ken, Behold, the Lord cometh, Jude 14 . (2.) A thousand years are in God's sight but as one day, 2 Pet. iii. 8 . It is there urged, with reference to this very thing, and so it might be said to be immediately after. The tribulation of those days includes not only the destruction of Jerusalem, but all the other tribulations which the church must pass through; not only its share in the calamities of the nations, but the tribulations peculiar to itself; while the nations are torn with wars, and the church with schisms, delusions, and persecutions, we cannot say that the tribulation of those days is over; the whole state of the church on earth is militant, we must count upon that; but when the church's tribulation is over, her warfare accomplished, and what is behind of the sufferings of Christ filled up, then look for the end. Now concerning Christ's second coming, it is here foretold, [1.] That there shall be then a great and amazing change of the creatures, and particularly the heavenly bodies ( v. 29 ). The sun shall be darkened, and the moon shall not give her light. The moon shines with a borrowed light, and therefore if the sun, from whom she borrows her light, is turned into darkness, she must fail of course, and become bankrupt. The stars shall fall; they shall lose their light, and disappear, and be as if they were fallen; and the powers of heaven shall be shaken. This intimates, First, That there shall be a great change, in order to the making of all things new. Then shall be the restitution of all things, when the heavens shall not be cast away as a rag, but changed as a vesture, to be worn in a better fashion, Ps. cii. 26 . They shall pass away with a great noise, that there may be new heavens, 2 Pet. iii. 10-13 . Secondly, It shall be a visible change, and such as all the world must take notice of; for such the darkening of the sun and moon cannot but be: and it would be an amazing change; for the heavenly bodies are not so liable to alteration as the creatures of this lower world are. The days of heaven, and the continuance of the sun and moon, are used to express that which is lasting and unchangeable (As Ps. lxxxix. 29 ; xxxvi. 37 ); yet they shall thus be shaken. Thirdly, It shall be a universal change. If the sun be turned into darkness, and the powers of heaven be shaken, the earth cannot but be turned into a dungeon, and its foundation made to tremble. Howl, fir trees, if the cedars be shaken. When the stars of heaven drop, no marvel if the everlasting mountains melt, and the perpetual hills bow. Nature shall sustain a general shock and convulsion, which yet shall be no hindrance to the joy and rejoicing of heaven and earth before the Lord, when he cometh to judge the world ( Ps. xcvi. 11 , 13 ); they shall as it were glory in the tribulation. Fourthly, The darkening of the sun, moon, and stars, which were made to rule over the day, and over the night (which is the first dominion we find of any creature, Gen. i. 16-18 ), signifies the putting down of all rule, authority, and power (even that which seems of the greatest antiquity and usefulness), that the kingdom may be delivered up to God, even the Father, and he may be All in all, 1 Cor. xv. 24 , 28 . The sun was darkened at the death of Christ, for then was in one sense the judgment of this world ( John xii. 31 ), an indication of what would be at the general judgment. Fifthly, The glorious appearance of our Lord Jesus, who will then show himself as the Brightness of his Father's glory, and the express Image of his person, will darken the sun and moon, as a candle is darkened in the beams of the noon-day sun; they will have no glory, by reason of the glory that excelleth, 2 Cor. iii. 10 . Then the sun shall be ashamed, and the moon confounded, when God shall appear, Isa. xxiv. 23 . Sixthly, The sun and moon shall be then darkened, because there will be no more occasion for them. To sinners, that choose their portion in this life, all comfort will be eternally denied; as they shall not have a drop of water, so not a ray of light. Now God causeth his sun to rise on the earth, but then Interdico tib sole et luna—I forbid thee the light of the sun and the moon. Darkness must be their portion. To the saints that had their treasure above, such light of joy and comfort will be given as shall supersede that of the sun and moon, and render it useless. What need is there of vessels of light, when we come to the Fountain and Father of light ? See Isa. lx. 19 ; Rev. xxii. 5 . [2.] That then shall appear the sign of the Son of man in heaven ( v. 30 ), the Son of man himself, as it follows here, They shall see the Son of man coming in the clouds. At his first coming, he was set for a Sign that should be spoken against ( Luke ii. 34 ), but at his second coming, a sign that should be admired. Ezekiel was a son of man set for a sign, Ezek. xii. 6 . Some make this a prediction of the harbingers and forerunners of his coming, giving notice of his approach; a light shining before him, and the fire devouring ( Ps. l. 3 ; 1 Kings xix. 11, 12 ), the beams coming out of his hand, where had long been the hiding of his power, Hab. iii. 4 . It is a groundless conceit of some of the ancients, that this sign of the Son of man, will be the sign of the cross displayed as a banner. It will certainly be such a clear convincing sign as will dash infidelity quite out of countenance, and fill their faces with shame, who said, Where is the promise of his coming? [3.] That then all the tribes of the earth shall mourn, v. 30 . See Rev. i. 7 . All the kindreds of the earth shall then wail because of him; some of all the tribes and kindreds of the earth shall mourn; for the greater part will tremble at his approach, while the chosen remnant, one of a family and two of a tribe, shall lift up their heads with joy, knowing that their redemption draws nigh, and their Redeemer. Note, Sooner or later, all sinners will be mourners; penitent sinners look to Christ, and mourn after a godly sort; and they who sow in those tears, shall shortly reap in joy; impenitent sinners shall look unto him whom they have pierced, and, though they laugh now, shall mourn and weep after a devilish sort, in endless horror and despair. [4.] That then they shall see the Son of man coming in the clouds of heaven, with power and great glory. Note, First, The judgment of the great day will be committed to the Son of man, both in pursuance and in recompence of his great undertaking for us as Mediator, John v. 22 , 27 . Secondly, The Son of man will at that day come in the clouds of heaven. Much of the sensible intercourse between heaven and earth is by the clouds; they are betwixt them, as it were, the medium participationis—the medium of participation, drawn by heaven from the earth, distilled by heaven upon the earth. Christ went to heaven in a cloud, and will in like manner come again, Acts i. 9 , 11 . Behold, he cometh in the clouds, Rev. i. 7 . A cloud will be the Judge's chariot ( Ps. civ. 3 ), his robe ( Rev. x. 1 ), his pavilion ( Ps. xviii. 11 ), his throne, Rev. xiv. 14 . When the world was destroyed by water, the judgment came in the clouds of heaven, for the windows of heaven were opened; so shall it be when it shall be destroyed by fire. Christ went before Israel in a cloud, which had a bright side and a dark side; so will the cloud have in which Christ will come at the great day, it will bring both comfort and terror. Thirdly, He will come with power and great glory: his first coming was in weakness and great meanness ( 2 Cor. xiii. 4 ); but his second coming will be with power and glory, agreeable both to the dignity of his person and to the purposes of his coming. Fourthly, He will be seen with bodily eyes in his coming: therefore the Son of man will be the Judge, that he may be seen, that sinners thereby may be the more confounded, who shall see him as Balaam did, but not nigh ( Num. xxiv. 17 ), see him, but not as theirs. It added to the torment of that damned sinner, that he saw Abraham afar off. "Is this he whom we have slighted, and rejected, and rebelled against; whom we have crucified to ourselves afresh; who might have been our Saviour, but is our Judge, and will be our enemy for ever?" The Desire of all nations will then be their dread. [5.] That he shall send his angels with a great sound of a trumpet, v. 31 . Note, First, The angels shall be attendants upon Christ at his second coming; they are called his angels, which proves him to be God, and Lord of the angels; they shall be obliged to wait upon him. Secondly, These attendants shall be employed by him as officers of the court in the judgment of that day; they are now ministering spirits sent forth by him ( Heb. i. 14 ), and will be so then. Thirdly, Their ministration will be ushered in with a great sound of a trumpet, to awaken and alarm a sleeping world. This trumpet is spoken of, 1 Cor. xv. 52 , and 1 Thess. iv. 16 . At the giving of the law on mount Sinai, the sound of the trumpet was remarkably terrible ( Exod. xix. 13 , 16 ); but much more will it be so in the great day. By the law, trumpets were to be sounded for the calling of assemblies ( Num. x. 2 ), in praising God ( Ps. lxxxi. 3 ), in offering sacrifices ( Num. x. 10 ), and in proclaiming the year of jubilee, Lev. xxv. 9 . Very fitly therefore shall there be the sound of a trumpet at the last day, when the general assembly shall be called, when the praises of God shall be gloriously celebrated, when sinners shall fall as sacrifices to divine justice, and when the saints shall enter upon their eternal jubilee. [6.] That they shall gather together his elect from the four winds. Note, At the second coming of Jesus Christ, there will be a general meeting of all the saints. First, The elect only will be gathered, the chosen remnant, who are but few in comparison with the many that are only called. This is the foundation of the saints' eternal happiness, that they are God's elect. The gifts of love to eternity follow the thought of love from eternity; and the Lord knows them that are his. Secondly, The angels shall be employed to bring them together, as Christ's servants, and as the saints' friends; we have the commission given them, Ps. l. 5 . Gather my saints together unto me; nay, it will be said to them, Habetis fratres—These are your brethren; for the elect will then be equal to the angels, Luke xx. 36 . Thirdly, They shall be gathered from one end of heaven to the other; the elect of God are scattered abroad ( John xi. 52 ), there are some in all places, in all nations ( Rev. vii. 9 ); but when that great gathering day comes, there shall not one of them be missing; distance of place shall keep none out of heaven, if distance of affection do not. Undique ad cœlos tantundem est viæ—Heaven is equally accessible from every place. See ch. viii. 11 ; Isa. xliii. 6 ; xlix. 12 . Parable of the Fig-Tree; Awful Predictions; The Duty of Watchfulness; The Good and Evil Steward. 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heav

And because iniquity, etc. The word iniquity here seems to include the cruelty of the Jews and Romans in their persecutions; the betraying of Christians by those who professed to be such; and the pernicious errors of false prophets and others. The effect of all this would be, that the ardour of feeling of many Christians would be lessened. The word wax means to become. It is an old Saxon word, not used now in this sense, except in the Bible. The fear of death, and the deluding influence of false teachers, would lessen the zeal of many timid and weak professors; perhaps also of many real but feeble Christians.