Matthew 24

2 that shall not be thrown down. Josephus relates that, when the Romans had taken Jerusalem, they demolished the entire city and Temple, except three towers and part of the western wall; doing this so effectually, that it was hardly credible that such a city had ever stood there. See Macalister: A Century of Excavation in Palestine, pp. 94, 202.

3 the sign of Thy coming. “Of thy Parousia” or presence. A comparison of ver. 3 with Mark xiii. 4 and Luke xxi. 7, shows that the disciples regarded the destruction of Jerusalem and of the Temple as a coming of Christ, and as “the end of the world” (lit., “the age,” or existing constitution of things); and in this they were partly right. But they probably expected that this would be the beginning of an earthly kingdom, in which their Lord would restore pre-eminence and glory to the remnant of the nation, and reign in peace over the whole world (see Luke xxiv. 21; Acts i. 6).

4. In this discourse our Lord first gives to His disciples four signs of His coming as the Judge of ancient Israel: 1. The appearance of many false Messiahs (5); 2. Civil commotions, wars, and other great sufferings (6-8); 3. Persecutions of His followers by both Jews and Gentiles, notwithstanding which the gospel shall spread (9-14); and, 4. The last sign (on seeing which all His disciples should hasten away), the investing of Jerusalem by the Roman armies (15-18).

5 many shall come in my name, saying, I am (the) Christ. (“assuming my name”: Weymouth). The fulfilment of these predictions (particularly 5-8, 15-22) is found in the Jewish Wars of Josephus; who, as a Jew not converted to Christianity, a priest, and not only an eyewitness, but to a great extent an actor in these

7 kingdom against kingdom. Op. 2 Chron. xv. 2-7; Jer. ii. 46, and note.

8 sorrows. “Travail” (R.V.). The death-pangs of Judaism and the birth-throes of the new dispensation: op. Isa. lxvi. 6-8, and notes.

9 hated of all (the) nations. Op. 1 Cor. i. 23.

10 shall many be offended (stumble), etc. Times of persecution usually produce many apostates, who are often the first to betray those whom they have forsaken.

11 false prophets. False teachers among Christians. In consequence of these apostates and heresies, “lawlessness” (or licentiousness) abounds, and spreads its blighting influence over “the many,” a very large portion of professors of Christianity: see 2 Pet. ii.; 1 John ii. 18-23; iv. 1-3; Jude; Rev. ii. 4, 14, 20.

12 the love of many. Rather, “the love of the many,” R.V., a general defection.

14 in all the world. Before the destruction of Jerusalem, the gospel had been preached through “the whole world” then known to or visited by the subjects of Rome. (The word for “world,” lit., “the inhabited earth,” is the same as in Luke ii. 1.) See Rom. xv. 19, 23; Col. i. 6, 23; 2 Tim. iv. 17. In like manner, before “the end” of the present dispensation, it may be expected that the truth shall be made known “to all nations,” as “a witness” to them of the justice and mercy of God.

15 the abomination of desolation. That is, “the abominable thing (or idol) that destroys” (Dan. ix. 27). This is clearly connected in time, if not in some other way, with the siege of Jerusalem by the Roman army (see Luke xxi. 30). Hence many suppose it to refer to the eagles, which the Roman legions carried as standards, and worshipped as idols. When these should appear on “the holy ground” near the city, then would be the time for the disciples to flee. One circumstance which is strongly in favour of this opinion is, that the first approach of the Romans to Jerusalem, after this time, with the intention of “desolating” it, was in A.D. 66 under Cestius Gallus; who then withdrew his forces (Jos. Wars, ii. 19, § 7), so that the Christians had time to escape before the city was closely invested by Vespasian, A.D. 68. Eusebius (Ecc. Hist. iii. 5) says that they availed themselves of this opportunity and fled to Pella and other places beyond Jordan. [For “the holy place,” R.V. marg. reads more accurately, “a holy place.”]

17 the housetop. The flat roof, on which the Orientals spend much of their time, is reached by a staircase from the court near the gateway; so that a person escaping in great haste need not go through any of the chambers of “the house.” When you see this sign (15), do not stay to save any of your possessions, but flee for your lives.

20 not in the winter, neither on the sabbath day. Pray that there be neither natural nor legal impediments to your flight. The Jewish restrictions on sabbath travelling would make many Jewish Christians hesitate to go beyond the prescribed distance, and, apart from any scruples which they might themselves entertain, would render journeying on that day very difficult.

22 there should no flesh be saved. So terrible was the slaughter of the Jewish people in the times of Titus and Hadrian, that, had it been much prolonged, the whole nation must have been exterminated. But for the sake of the “remnant according to the election of grace” (Rom. xi. 5), God “shortened the days.”

26 believe [it] not. Some Jewish Christians would be likely to cling to the expectation that their Lord would appear to save the favoured city and nation from utter destruction.

27 shineth. Lit., as R.V., “is seen.”

so shall also the coming (lit., “presence”) of the Son of man be. Sudden and unexpected.

28 there will the eagles be gathered together. Op. Job xxxix. 30; Hab. i. 8. As quickly and surely as the vulture scents out the carcase, so quickly and surely will the ministers of vengeance find out a people ripe for destruction.

29 immediately, etc. Some think that our Lord here makes a transition to His final coming to judgement. Others suppose, as this event is to follow “immediately” after the preceding woes, that He refers to the second capture of Jerusalem by Hadrian, about A.D. 155; in consequence of the insurrection of the Jews under Bar-cochba, which brought upon them sufferings even more terrible than any they had endured before. But the prediction may have both a nearer and a more remote fulfilment.

shall fail from heaven. Our Lord here adopts the figurative language in which the ancient prophets predicted the convulsions and overthrow of nations: see Isa. xiii. 10; xxxiv. 4; Ezek. xxxii. 7; Joel iii. 15, and notes.

30 the sign of the Son of man. Some expositors have supposed this “sign” to be an unusual appearance of the heavenly bodies (Luke xxi. 25), or a peculiar star (as in ii. 2), or a cross (the Fathers) or other luminous phenomenon. But the clause more probably refers to the demand in xvi. 1; and means, Then shall this unbelieving generation have “a sign from heaven,” even the Son of man Himself coming as Judge (see Dan. vii. 9-14, and notes), to overturn their national system; and, by the proclamation of His chosen messengers, to gather His true Israel from all nations (31).

32 a parable. Or, “its parable” (see R.V.); i.e., the illustration which it affords.

33 it is near. Better, as R.V., “He (the Son of man) is nigh.”

36 my Father only. See note on Mark xiii. 32.

41 at the mill. The hand-mills used for grinding corn (see Exod. xi. 5, and note) often required the strength of two women. Vers. 37-41 illustrate the unexpectedness of the visitation; which will overtake men in the midst of their ordinary occupations, and allow but few to escape.

51 cut him asunder. A terrible punishment inflicted on the greatest criminals: see 1 Sam. xv. 33; 2 Sam. xii. 31; Dan. ii. 5, and notes.

bride from her father’s house. The young female friends of both parties, who had waited near the house till his return, lighting their lamps, joined the train. With joyful acclamations, they all proceeded to the nuptial entertainment at the bridegroom’s house; and, when they had entered, the doors were closed. The great lesson of the parable is the necessity not only of making due provision, but especially of maintaining a constant readiness for the coming of Christ.

lamps. Rather, “toreches”: wooden stems hollowed at the top, and bearing a piece of cloth steeped in oil.