Matthew 24:48

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

Parable of the Fig-Tree; Awful Predictions; The Duty of Watchfulness; The Good and Evil Steward. 32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors. 34 Verily I say unto you, This generation shall not pass, till all these things be fulfilled. 35 Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, 51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. We have here the practical application of the foregoing prediction; in general, we must expect and prepare for the events here foretold. I. We must expect them; " Now learn a parable of the fig-tree, v. 32, 33 . Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the word, as from thence to foresee what is at the door, that you may provide accordingly." The parable of the fig-tree is no more than this, that its budding and blossoming are a presage of summer; for as the stork in the heaven, so the trees of the field, know their appointed time. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky ( ch. xvi. 3 ), so here with those of the face of the earth; when that is renewed, we foresee that summer is coming, not immediately, but at some distance; after the branch grows tender, we expect the March winds, and the April showers, before the summer comes; however, we are sure it is coming; "so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. The things revealed must shortly come to pass ( Rev. i. 1 ); they must come in their own order, in the order appointed for them. Know that it is near. " He does not here say what, but it is that which the hearts of his disciples are upon, and which they are inquisitive after, and long for; the kingdom of God is near, so it is expressed in the parallel place, Luke xxi. 31 . Note, When the trees of righteousness begin to bud and blossom, when God's people promise faithfulness, it is a happy presage of good times. In them God begins his work, first prepares their heart, and then he will go on with it; for, as for God, his work is perfect; and he will revive it in the midst of their years. Now touching the events foretold here, which we are to expect, 1. Christ here assures us of the certainty of them ( v. 35 ); Heaven and earth shall pass away; they continue this day indeed, according to God's ordinance, but they shall not continue for ever ( Ps. cii. 25, 26 ; 2 Pet. iii. 10 ); but my words shall not pass away. Note, The word of Christ is more sure and lasting than heaven and earth. Hath he spoken? And shall he not do it? We may build with more assurance upon the word of Christ than we can upon the pillars of heaven, or the strong foundations of the earth; for, when they shall be made to tremble and totter, and shall be no more, the word of Christ shall remain, and be in full force, power, and virtue. See 1 Pet. i. 24, 25 . It is easier for heaven and earth to pass, than the word of Christ; so it is expressed, Luke xvi. 17 . Compare Isa. liv. 10 . The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground, for that shall never pass away: though it be not fulfilled, either in the time or in the way that we have prescribed; yet, in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. Every word of Christ is very pure, and therefore very sure. 2. He here instructs us as to the time of them, v. 34 , 36 . As to this, it is well observed by the learned Grotius, that there is a manifest distinction made between the tauta ( v. 34 ), and the ekeine ( v. 36 ), these things, and that day and hour; which will help to clear this prophecy. (1.) As to these things, the wars, seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation; " This generation shall not pass away, till all these things be fulfilled ( v. 34 ); there are those now alive, that shall see Jerusalem destroyed, and the Jewish church brought to an end." Because it might seem strange, he backs it with a solemn asseveration; " Verily, I say unto you. You may take my word for it, these things are at the door." Christ often speaks of the nearness of that desolation, the more to affect people, and quicken them to prepare for it. Note, There may be greater trials and troubles yet before us, in our own day, than we are aware of. They that are old, know not what sons of Anak may be reserved for their last encounters. (2.) But as to that day and hour which will put a period to time, that knoweth no man, v. 36 . Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostles; letters, inferred that the day of Christ was at hand, 2 Thess. ii. 2 . No, it was not; this generation, and many another, shall pass, before that day and hour come. Note, [1.] There is a certain day and hour fixed for the judgment to come; it is called the day of the Lord, because so unalterably fixed. None of God's judgments are adjourned sine die—without the appointment of a certain day. [2.] That day and hour are a great secret. Prudens futuri temporis exitum Caliginosa nocte premit Deus. But Heaven has wisely hid from human sight The dark decrees of future fate, And sown their seeds in depth of nights. Horace. No man knows it; not the wisest by their sagacity, not the best by any divine discovery. We all know that there shall be such a day; but none knows when it shall be, no, not the angels; though their capacities for knowledge are great, and their opportunities of knowing this advantageous (they dwell at the fountain-head of light), and though they are to be employed in the solemnity of that day, yet they are not told when it shall be: none knows but my Father only. This is one of those secret things which belong to the Lord our God. The uncertainty of the time of Christ's coming, is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless. II. To this end we must expect these events, that we may prepare for them; and here we have a caution against security and sensuality, which will make it a dismal day indeed to us, v. 37-41 . In these verses we have such an idea given us of the judgment day, as may serve to startle and awaken us, that we may not sleep as others do. It will be a surprising day, and a separating day. 1. It will be a surprising day, as the deluge was to the old world, v. 37-39 . That which he here intends to describe, is, the posture of the world at the coming of the Son of man; besides his first coming, to save, he has other comings to judge. He saith ( John ix. 39 ), For judgment I am come; and for judgment he will come; for all judgment is committed to him, both that of the word, and that of the sword. Now this here is applicable, (1.) To temporal judgments, particularly that which was now hastening upon the nation and people of the Jews; though they had fair warning given them of it, and there were many prodigies that were presages of it, yet it found them secure, crying, Peace and safety, 1 Thess. v. 3 . The siege was laid to Jerusalem by Titus Vespasian, when they were met at the passover in the midst of their mirth; like the men of Laish, they dwelt careless when the ruin arrested them, Judg. xviii. 7 , 27 . The destruction of Babylon, both that in the Old Testament and that in the New, comes when she saith, I shall be a lady for ever, Isa. xlvii. 7-9 ; Rev. xviii. 7 . Therefore the plagues come in a moment, in one day. Note, Men's unbelief shall not make God's threatenings of no effect. (2.) To the eternal judgment; so the judgment of the great day is called, Heb. vi. 2 . Though notice has been given of it from Enoch, yet, when it comes, it will be unlooked for by the most of men; the latter days, which are nearest to that day, will produce scoffers, that say, Where is the promise of his coming? 2 Pet. iii. 3, 4 ; Luke xviii. 8 . Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished, 2 Pet. iii. 6, 7 . Now Christ here shows what were the temper and posture of the old world when the deluge came. [1.] They were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, They were killing and stealing, and whoring and swearing (these were indeed the horrid crimes of some of the worst of them; the earth was full of violence ); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God, and this ruined them. Note, Universal neglect of religion is a more dangerous symptom to any people than particular instances here and there of daring irreligion. Eating and drinking are necessary to the preservation of man's life; marrying and giving in marriage are necessary to the preservation of mankind; but, Licitus perimus omnes—These lawful things undo us, unlawfully managed. First, They were unreasonable in it, inordinate and entire in the pursuit of the delights of sense, and the gains of the world; they were wholly taken up with these things, esan trogontes — they were eating; they were in these things as in their element, as if they had their being for no other end than to eat and drink, Isa. lvi. 12 . Secondly, They were unreasonable in it; they were entire and intent upon the world and the flesh, when the destruction was at the door, which they had had such fair warning of. They were eating and drinking, when they should have been repenting and praying; when God, by the ministry of Noah, called to weeping and mourning, then joy and gladness. This was to them, as it was to Israel afterwards, the unpardonable sin ( Isa. xxii. 12 , 14 ), especially, because it was in defiance of those warnings by which they should have been awakened. " Let us eat and drink, for to-morrow we die; if it must be a short life, let it be a merry one." The apostle James speaks of this as the general practice of the wealthy Jews before the destruction of Jerusalem; when they should have been weeping for the miseries that were coming upon them, they were living in pleasure, and nourishing their hearts as in a day of slaughter, Jam. v. 1 , 5 . [2.] They were secure and careless; they knew not, until the flood came, v. 39 . Knew not! Surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 1 Pet. iii. 19, 20 . But they knew not, that is, they believed not; they might have known, but would not know. Note, What we know of the things that belong to our everlasting peace, if we do not mix faith with it, and improve it, is all one as if we did not know it at all. Their not knowing is joined with their eating, and drinking, and marrying; for, First, Therefore they were sensual, because they were secure. Note, the reason why people are so eager in the pursuit, and so entangled in the pleasures of this world, is, because they do not know, and believe, and consider, the eternity which they are upon the brink of. Did we know aright that all these things must shortly be dissolved, and we must certainly survive them, we should not set our eyes and hearts so much upon them as we do. Secondly, Therefore they were secure, because they were sensual; therefore they knew not that the flood was coming, because they were eating and drinking; were so taken up with things seen and present, that they had neither time nor heart to mind the things not seen as yet, which they were warned of. Note, As security bolsters men up in their brutal sensuality; so sensuality rocks them asleep in their carnal security. They knew not, until the flood came. 1. The flood did come, though they would not foresee it. Note, Those that will not know by faith, shall be made to know by feeling, the wrath of God revealed from heaven against their ungodliness and unrighteousness. The evil day is never the further off for men's putting it far off from them. 2. They did not know it till it was too late to prevent it, as they might have done if they had known it in time, which made it so much the more grievous. Judgments are most terrible and amazing to the secure, and those that have made a jest of them. The application of this, concerning the old world, we have in these words; So shall the coming of the Son of man be; that is, (1.) In such a posture shall he find people, eating and drinking, and not expecting him. Note, Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. (2.) With such a power, and for such a purpose, will he come upon them. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes, which will be like the coming of the deluge, a destruction which there is no fleeing from. 2. It will be a separating day ( v. 40, 41 ); Then shall two be in the field. Two ways this may be applied. (1.) We may apply it to the success of the gospel, especially at the first preaching of it; it divided the world; some believed the things which were spoken, and were taken to Christ; others believed not, and were left to perish in their unbelief. Those of the same age, place, capacity, employment, and condition, in the world, grinding in the same mill, those of the same family, nay, those that were joined in the same bond of marriage, were, one effectually called, the other passed by, and left in the gall of bitterness. This is that division, that separating fire, which Christ came to send, Luke xii. 49 , 51 . This renders free grace the more obliging, that it is distinguishing; to us, and not to the world ( John xiv. 22 ), nay to us, and not to those in the same field, the same mill, the same house. When ruin came upon Jerusalem, a distinction was made by Divine Providence, according to that which had been before made by divine grace; for all the Christians among them were saved from perishing in that calamity, by the special care of Heaven. If two were at work in the field together, and one of them was a Christian, he was taken into a place of shelter, and had his life given him for a prey, while the other was left to the sword of the enemy. Nay, if but two women were grinding at the mill, if one of them belonged to Christ, though but a woman, a poor woman, a servant, she was taken to a place of safety, and the other abandoned. Thus the meek of the earth are hid in the day of the Lord's anger ( Zeph. ii. 3 ), either in heaven, or under heaven. Note, Distinguishing preservations, in times of general destruction, are special tokens of God's favour, and ought so to be acknowledged. If we are safe when thousands fall on our right hand and our left, are not consumed when others are consumed round about us, so that we are as brands plucked out of the fire, we have reason to say, It is of the Lord's mercies, and it is a great mercy. (2.) We may apply it to the second coming of Jesus Christ, and the separation which will be made in that day. He had said before ( v. 31 ), that the elect will be gathered together. Here he tells us, that, in order to that, they will be distinguished from those who were nearest to them in this world; the choice and chosen ones taken to glory, the other left to perish eternally. Those who sleep in the dust of the earth, two in the same grave, their ashed mixed, shall yet arise, one to be taken to everlasting life, the other left to shame and everlasting contempt, Dan. xii. 2 . Here it is applied to them who shall be found alive. Christ will come unlooked for, will find people busy at their usual occupations, in the field, at the mill; and then, according as they are vessels of mercy prepared for glory, or vessels of wrath prepared for ruin, accordingly it will be with them; the one taken to meet the Lord and his angels in the air, to be for ever with him and them; the other left to the devil and his angels, who, when Christ has gathered out his own, will sweep up the residue. This will aggravate the condemnation of sinners that others shall be taken from the midst of them to glory, and they left behind. And it speaks abundance of comfort to the Lord's people. [1.] Are they mean and despised in the world, as the man-servant in the field, or the maid at the mill ( Exod. xi. 5 )? Yet they shall not be forgotten or overlooked in that day. The poor in the world, if rich in faith, are heirs of the kingdom. [2.] Are they dispersed in distant and unlikely places, where one would not expect to find the heirs of glory, in the field, at the mill? Yet the angels will find them there (hidden as Saul among the stuff, when they are to be enthroned), and fetch them thence; and well may they be said to be changed, for a very great change it will be to go to heaven from ploughing and grinding. [3.] Are they weak, and unable of themselves to move heavenward? They shall be taken, or laid hold of, as Lot was taken out of Sodom by a gracious violence, Gen. xix. 16 . Those whom Christ has once apprehended and laid hold on, he will never lose his hold of. [4.] Are they intermixed with others, linked with them in the same habitations, societies, employments? Let not that discourage any true Christian; God knows how to separate between the precious and the vile, the gold and dross in the same lump, the wheat and chaff in the same floor. III. Here is a general exhortation to us, to watch, and be ready against that day comes, enforced by divers weighty considerations, v. 42 , &c. Observe, 1. The duty required; Watch, and be ready, v. 42 , 44 . (1.) Watch therefore, v. 42 . Note, It is the great duty and interest of all the disciples of Christ to watch, to be awake and keep awake, that they may mind their business. As a sinful state or way is compared to sleep, senseless and inactive ( 1 Thess. v. 6 ), so a gracious state or way is compared to watching and waking. We must watch for our Lord's coming, to us in particular at our death, after which is the judgment, that is the great day with us, the end of our time; and his coming at the end of all time to judge the world, the great day with all mankind. To watch implies not only to believe that our Lord will come, but to desire that he would come, to be often thinking of his coming, and always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. To watch is to be aware of the first notices of his approach, that we may immediately attend his motions, and address ourselves to the duty of meeting him. Watching is supposed to be in the night, which is sleeping time; while we are in this world, it is night with us, and we must take pains to keep ourselves awake. (2.) Be ye also ready. We wake in vain, if we do not get ready. It is not enough to look for such things; but we must therefore give diligence, 2 Pet. iii. 11 , 14 . We have then our Lord to attend upon, and we must have our lamps ready trimmed; a cause to be tried, and we must have our plea ready drawn and signed by our Advocate; a reckoning to make up, and we must have our accounts ready stated and balanced; there is an inheritance which we then hope to enter upon, and we must have ourselves ready, made meet to partake of it, Col. i. 12 . 2. The reasons to induce us to this watchfulness and diligent preparation for that day; which are two. (1.) Because the time of our Lord's coming is very uncertain. This is the reason immediately annexed to the double exhortation ( v. 42 , 44 ); and it is illustrated by a comparison, v. 43 . Let us consider then, [1.] That we know not what hour he will come, v. 42 . We know not the day of our death, Gen. xxvii. 2 . We may know that we have but a little time to live (The time of my departure is at hand, 2 Tim. iv. 6 ); but we cannot know that we have a long time to live, for our souls are continually in our hands; nor can we know how little a time we have to live, for it may prove less than we expect; much less do we know the time fixed for the general judgment. Concerning both we are kept at uncertainty, that we may, every day, expect that which may come any day; may never boast of a year's continuance ( James iv. 13 ), no, nor of tomorrow's return, as if it were ours, Prov. xxvii. 1 ; Luke xii. 20 . [2.] That he may come at such an hour as we think not, v. 44 . Though there be such uncertainty in the time, there is none in the thing itself: though we know not when he will come, we are sure he will come. His parting word was, Surely I come quickly; his saying, "I come surely, " obliges us to expect him: his saying "I come quickly. " obliges us to be always expecting him; for it keeps us in a state of expectancy. In such an hour as you think not, that is, such an hour as they who are unready and unprepared, think not ( v. 50 ); nay, such an hour as the most lively expectants perhaps thought least likely. The bridegroom came when the wise were slumbering. It is agreeable to our present state, that we should be under the influence of a constant and general expectation, rather than that of particular presages and prognostications, which we are sometimes tempted vainly to desire and wish for. [3.] That the children of this world are thus wise in their generation, that, when they know of a danger approaching, they will keep awake, and stand on their guard against it. This he shows in a particular instance, v. 43 . If the master of a house had notice that a thief would come such a night, and such a watch of the night (for they divided the night into four watches, allowing three hours to each), and would make an attempt upon his house, though it were the midnight-watch, when he was most sleepy, yet he would be up, and listen to every noise in every corner, and be ready to give him a warm reception. Now, though we know not just when our Lord will come, yet, knowing that he will come, and come quickly, and without any other warning than what he hath given in his word, it concerns us to watch always. Note, First, We have every one of us a house to keep, which lies exposed, in which all we are worth is laid up: that house is our own souls, which we must keep with all diligence. Secondly, The day of the Lord comes by surprise, as a thief in the night. Christ chooses to come when he is least expected, that the triumphs of his enemies may be turned into the greater shame, and the fears of his friends into the greater joy. Thirdly, If Christ, when he comes, finds us asleep and unready, our house will be broken up, and we shall lose all we are worth, not as by a thief unjustly, but as by a just and legal process; death and judgment will seize upon all we have, to our irreparable damage and utter undoing. Therefore be ready, be ye also ready; as ready at all times as the good man of the house would be at the hour when he expected the thief: we must put on the armour of God, that we may not only stand in that evil day, but, as more than conquerors, may divide the spoil. (2.) Because the issue of our Lord's coming will be very happy and comfortable to those that shall be found ready, but very dismal and dreadful to those that shall not, v. 45 , &c. This is represented by the different state of good and bad servants, when their lord comes to reckon with them. It is likely to be well or ill with us to eternity, according as we are found ready or unready at that day; for Christ comes to render to every man according to his works. Now this parable, with which the chapter closes, is applicable to all Christians, who are in profession and obligation God's servants; but it seems especially intended as a warning to ministers; for the servant spoken of is a steward. Now observe what Christ here saith, [1.] Concerning the good servant; he shows here what he is— a ruler of the household; what, being so, he should be— faithful and wise; and what, if he be so, he shall be eternally- blessed. Here are good instructions and encouragements to the ministers of Christ. First, We have here his place and office. He is one whom the Lord has made ruler over his household, to give them meat in due season. Note, 1. The church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God, a family named from Christ, Eph. iii. 15 . 2. Gospel ministers are appointed rulers in this household; not at princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed: that is the signification of the hegoumenoi , which we translate, having rule over you ( Heb. xiii. 17 ); as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered; that is the signification of episkopoi — bishops. They are rulers by Christ; what power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler; Christ has the making of ministers. They are rulers under Christ, and act in subordination to him; and rulers for Christ, for the advancement of his kingdom. 3. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards, and therefore they have the keys delivered to them. (1.) Their work is to give, not take to themselves ( Ezek. xxxiv. 8 ), but give to the family what the Master has bought, to dispense what Christ has purchased. And to ministers it is said, that it is more blessed to give than to receive, Acts xx. 35 . (2.) It is to give meat; not to give law (that is Christ's work), but to deliver those doctrines to the church which, if duly digested, will be nourishment to souls. They must give, not the poison of false doctrines, not the stones of hard and unprofitable doctrines, but the meat that is sound and wholesome. (3.) It must be given in due season, en kairo — while there is time for it; when eternity comes, it will be too late; we must work while it is day: or in time, that is, whenever any opportunity offers itself; or in the stated time, time after time, according as the duty of every day requires. Secondly, His right discharge of this office. The good servant, if thus preferred, will be a good steward; for, 1. He is faithful; stewards must be so, 1 Cor. iv. 2 . He that is trusted, must be trusty; and the greater the trust is, the more is expected from them. It is a great good thing that is committed to ministers ( 2 Tim. i. 14 ); and they must be faithful, as Moses was, Heb. iii. 2 . Christ counts those ministers, and those only, that are faithful, 1 Tim. i. 12 . A faithful minister of Jesus Christ is one that sincerely designs his master's honour, not his own; delivers the whole counsel of God, not his own fancies and conceits; follows Christ's institutions and adheres to them; regards the meanest, reproves the greatest, and doth not respect persons. 2. He is wise to understand his duty and the proper season of it; and in guiding of the flock there is need, not only of the integrity of the heart, but the skilfulness of the hands. Honesty may suffice for a good servant, but wisdom is necessary to a good steward; for it is profitable to direct. 3. He is doing; so doing as his office requires. The ministry is a good work, and they whose office it is, have always something to do; they must not indulge themselves in ease, nor leave the work undone, or carelessly turn it off to others, but be doing, and doing to the purpose— so doing, giving meat to the household, minding their own business, and not meddling with that which is foreign; so doing as the Master has appointed, as the office imports, and as the case of the family requires; not talking, but doing. It was the motto Mr. Perkins used, Minister verbi es—You are a minister of the word. Not only Age—Be doing; but Hoc age—Be so doing. 4. He is found doing when his Master comes; which intimates, (1.) Constancy at his work. At what hour soever his Master comes, he is found busy at the work of the day. Ministers should not leave empty spaces in their time, lest their Lord should come in one of those empty spaces. As with a good God the end of one mercy is the beginning of another, so with a good man, a good minister, the end of one duty is the beginning of another. When Calvin was persuaded to remit his ministerial labours, he answered, with some resentment, "What, would you have my Master find me idle?" (2.) Perseverance in his work till the Lord come. Hold fast till then, Rev. ii. 25 . Continue in these things, 1 Tim. iv. 16 ; vi. 14 . Endure to the end. Thirdly, The recompence of reward intended him for this, in three things. 1. He shall be taken notice of. This is intimated in these words, Who then is that faithful and wise servant? Which supposes that there are but few who answer this character; such an interpreter is one of a thousand, such a faithful and wise steward. Those who thus distinguish themselves now by humility, diligence, and sincerity in their work, Christ will in the great day both dignify and distinguish by the glory conferred on them. 2. He shall be blessed? Blessed is that servant; and Christ's pronouncing him blessed makes him so. All the dead that die in the Lord are blessed, Rev. xiv. 13 . But there is a peculiar blessedness secured to them that approve themselves faithful stewards, and are found so doing. Next to the honour of those who die in the field of battle, suffering for Christ as the martyrs, is the honour of those that die in the field of service, ploughing, and sowing, and reaping, for Christ. 3. He shall be preferred ( v. 47 ); He shall make him ruler over all his goods. The allusion is to the way of great men, who, if the stewards of their house conduct themselves well in that place, commonly prefer them to be the managers of their estates; thus Joseph was preferred in the house of Potiphar, Gen. xxix. 4 , 6 . But the greatest honour which the kindest master ever did to his most tried servants in this world, is nothing to that weight of glory which the Lord Jesus will confer upon his faithful watchful servants in the world to come. What is here said by a similitude, is the same that is said more plainly, John xi. 26 , Him will my Father honour. And God's servants, when thus preferred; shall be perfect in wisdom and holiness to bear that weight of glory, so that there is no danger from these servants when they reign. [2.] Concerning the evil servant. Here we have, First, His description given ( v. 48, 49 ); where we have the wretch drawn in his own colours. The vilest of creatures is a wicked man, the vilest of men is a wicked Christian, and the vilest of them a wicked minister. Corruptio optimi est pessima—What is best, when corrupted, becomes the worst. Wickedness in the prophets of Jerusalem is a horrible thing indeed, Jer. xxiii. 14 . Here is, 1. The cause of his wickedness; and that is, a practical disbelief of Christ's second coming; He hath said in his heart, My Lord delays his coming; and therefore he begins to think he will never come, but has quite forsaken his church. Observe, (1.) Christ knows what they say in their hearts, who with their lips cry, Lord, Lord, as this servant here. (2.) The delay of Christ's coming, though it is a gracious instance of his patience, is greatly abused by wicked people, whose hearts are thereby hardened in their wicked ways. When Christ's coming is looked upon as doubtful, or a thing at an immense distance, the hearts of men are fully set to do evil, Eccl. viii. 11 . See Ezek. xii. 27 . They that walk by sense, are ready to say of the unseen Jesus, as the people did of Moses when he tarried in the mount upon their errand, We wot not what is become of him, and therefore up, make us gods, the world a god, the belly a god, any thing but him that should be. 2. The particulars of his wickedness; and they are sins of the first magnitude; he is a slave to his passions and his appetites. (1.) Persecution is here charged upon him. He begins to smite his fellow servants. Note, [1.] Even the stewards of the house are to look upon all the servants of the house as their fellow servants, and therefore are forbidden to lord it over them. If the angel call himself fellow servant to John ( Rev. xix. 10 ), no marvel if John have learned to call himself brother to the Christians of the churches of Asia, Rev. i. 9 . [2.] It is no new thing to see evil servants smiting their fellow servants; both private Christians and faithful ministers. He smites them, either because they reprove him, or because they will not bow, and do him reverence; will not say as he saith, and do as he doeth, against their consciences: he smites them with the tongue, as they smote the prophet, Jer. xviii. 18 . And if he get power into his hand, or can press those into his service that have, as the ten horns upon the head of the beast, it goes further. Pashur the priest smote Jeremiah, and put him in the stocks, Jer. xx. 2 . The revolters have often been of all others most profound to make slaughter, Hos. v. 2 . The steward, when he smites his fellow servants, does it under colour of his Master's authority, and in his name; he says, Let the Lord be glorified ( Isa. lxvi. 5 ); but he shall know that he could not put a greater affront upon his Master. (2.) Profaneness and immorality; He begins to eat and drink with the drunken. [1.] He associates with the worst of sinners, has fellowship with them, is intimate with them; he walks in their counsel, stands in their way, sits in their seat, and sings their songs. The drunken are the merry and jovial company, and those he is for, and thus he hardens them in their wickedness. [2.] He does like them; eats, and drinks, and is drunken; so it is in Luke. This is an inlet to all manner of sin. Drunkenness is a leading wickedness; they who are slaves to that, are never masters of themselves in any thing else. The persecutors of God's people have commonly been the most vicious and immoral men. Persecuting consciences, whatever the pretensions be, are commonly the most profligate and debauched consciences. What will not they be drunk with, that will be drunk with the blood of the saints? Well, this is the description of a wicked minister, who yet may have the common gifts of learning and utterance above others; and, as hath been said of some, may preach so well in the pulpit, that it is a pity he should ever come out, and yet live so ill out of the pulpit, that it is a pity he should ever come in. Secondly, His doom read, v. 50, 51 . The coat and character of wicked ministers will not only not secure them from condemnation, but will greatly aggravate it. They can plead no exemption from Christ's jurisdiction, whatever they pretend to, in the church of Rome, from that of the civil magistrate; there is no benefit of clergy at Christ's bar. Observe, 1. The surprise that will accompany his doom ( v. 50 ); The Lord of that servant will come. Note, (1.) Our putting off the thoughts of Christ's coming will not put off his coming. Whatever fancy he deludes himself with, his Lord will come. The unbelief of man shall not make that great promise, or threatening (call it which you will), of no effect. (2.) The coming of Christ will be a most dreadful surprise to secure and careless sinners, especially to wicked ministers; He shall come in a day when he looketh not for him. Note, Those that have slighted the warnings of the word, and silenced those of their own consciences concerning the judgment to come, cannot expect any other warnings; these will be adjudged sufficient legal notice given, whether taken or no; and no unfairness can be charged on Christ, if he come suddenly, without giving other notice. Behold, he has told us before. 2. The severity of his doom, v. 51 . It is not more severe than righteous, but it is a doom that carries in it utter ruin, wrapt up in two dreadful words, death and damnation. (1.) Death. His Lord shall cut him asunder, dikotomesei auton , "he shall cut him off from the land of the living," from the congregation of the righteous, shall separate him unto evil; which is the definition of a curse ( Deut. xxix. 21 ), shall cut him down, as a tree that cumbers the ground; perhaps it alludes to the sentence often used in the law, That soul shall be cut off from his people; denoting an utter extirpation. Death cuts off a good man, as a choice imp is cut off to be grafted in a better stock; but it cuts off a wicked man, as a withered branch is cut off for the fire-cuts him off from this world, which he set his heart so much upon, and was, as it were, one with. Or, as we read it, shall cut him asunder, that is, part body and soul, send the body to the grave to be a prey for worms, and the soul to hell to be a prey for devils, and there is the sinner cut asunder. The soul and body of a godly man at death part fairly, the one cheerfully lifted up to God, the other left to the dust; but the soul and body of a wicked man at death are cut asunder, torn asunder, for to them death is the king of terrors, Job xviii. 14 . The wicked servant divided himself between God and the world, Christ and Belial, his profession and his lusts, justly therefore will he thus be divided.

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

That evil servant. If that servant so appointed, having this office, should be evil or wicked. Say in his heart. Secretly suppose. Delayeth his coming. Will not return in a long time; or does not return as soon as was expected, and perhaps may not at all.