As he sat on the Mount of Olives, the disciples came to him privately, saying, “Tell us, when will these things be? What is the sign of your coming, and of the end of the age?”
Jesus answered them, “Be careful that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and will lead many astray. You will hear of wars and rumors of wars. See that you aren’t troubled, for all this must happen, but the end is not yet. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. But all these things are the beginning of birth pains. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name’s sake. Then many will stumble, and will deliver up one another, and will hate one another. Many false prophets will arise, and will lead many astray. Because iniquity will be multiplied, the love of many will grow cold. But he who endures to the end will be saved. This Good News of the Kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come.
“When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take out the things that are in his house. Let him who is in the field not return back to get his clothes. But woe to those who are with child and to nursing mothers in those days! Pray that your flight will not be in the winter, nor on a Sabbath, for then there will be great suffering, such as has not been from the beginning of the world until now, no, nor ever will be. Unless those days had been shortened, no flesh would have been saved. But for the sake of the chosen ones, those days will be shortened.
“Then if any man tells you, ‘Behold, here is the Christ,’ or, ‘There,’ don’t believe it. For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the chosen ones.
“Behold, I have told you beforehand. If therefore they tell you, ‘Behold, he is in the wilderness,’ don’t go out; or ‘Behold, he is in the inner rooms,’ don’t believe it. For as the lightning flashes from the east, and is seen even to the west, so will the coming of the Son of Man be. For wherever the carcass is, that is where the vultures gather together. But immediately after the suffering of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. He will send out his angels with a great sound of a trumpet, and they will gather together his chosen ones from the four winds, from one end of the sky to the other.
“Now from the fig tree learn this parable. When its branch has now become tender, and produces its leaves, you know that the summer is near. Even so you also, when you see all these things, know that it is near, even at the doors. Most certainly I tell you, this generation will not pass away, until all these things are accomplished. Heaven and earth will pass away, but my words will not pass away.
Geneva Bible translators 1599 · Public Domain On vv4, 6, 7, 8, 13, 14, 15, 18, 20, 22, 24, 28, 29, 30, 31, 32, 34, 35 The Church shall have a continual conflict with infinite…
The Church shall have a continual conflict with infinite miseries and offences, and that more is, with false prophets, until the day of victory and triumph cometh.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–35 3 And as he sat upon the mount of…
3 And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?
Ver. 3. Came unto him privately, saying] Because it was dangerous to speak publicly of the destruction of the temple, as the examples of Jeremiah and Stephen show. Howbeit, Micah the Morashite prophecied in the days of Hezekiah, saying, "Zion shall be ploughed, &c., and the mountain of this house shall be as the high places of a forest," Jer 26:18. And God stirred up many faithful witnesses to cry out against Rome in her ruff (pride), and to foretell her ruin. In the year 1159 lived Johannes Sarisburiensis, who reproved the pope to his face, and wrote his Polycraticon, wherein he freely taxeth all the Romish hierarchy. Bernard also told the bishops of his time, that they were not teachers, but seducers, not pastors, but impostors, not prelates, but Pilates, &c. And a certain painter, blamed by a cardinal for colouring the visages of Peter and Paul too red, tartly but fitly replied, that he painted them so, as blushing at the lives of their successors.
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The sign of thy coming] viz. To destroy the temple.
And of the end of the world] Which they thought could not possibly outlast the temple. As they were wont to say in the primitive Church, Absque stationibus non staret mundus (Tertul.), the world could not stand if God’s people did not stand before him in prayer. Semen sanctum statumen terrae, as Tremellius reads Isa 6:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 5, 6, 9, 10, 11, 13, 14, 15, 16, 19, 22, 23, 27, 29, 30, 32 Mark saith, Mar 13:3-5, And as he sat upon…
Mark saith, Mar 13:3-5, And as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately, Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled? And Jesus answering them began to say, Take heed lest any man deceive you. Luke saith, Luk 21:7,8, And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? And he said, Take heed that ye be not deceived. Mark names the disciples which came to our Saviour privately, Peter, James, John, and Andrew. They seem to propound three questions to him:
1. What should be the sign of the destruction of Jerusalem?
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2. Of his coming?
3. Of the end of the world?
It is probable they might send these four to propound these questions to our Savour. Three of them being such to whom Christ had showed signal and special favour before. Some doubt whether the questions propounded were three or two; if but two, the coming of Christ must either be the same with the first, or with the last. Those who understand Christ’s coming as a distinct period from the other two, think that the disciples refer to that secular kingdom which they fancied that the Messiah should exercise in the world. They desire to know the signs of these times, that is, prognostic signs, which might beforehand instruct them that the time was nigh, even at hand. They name two things there which time hath told us were to be at more than sixteen hundred years’ distance one from the other, for historians tell us that Jerusalem was destroyed within seventy or seventy-one years after our Saviour’s birth, within less than forty years after this discourse; but it is probable that they put them together, as believing that Jerusalem should not be destroyed till the day when Christ should come to judge the world, and that the end of the world and of the Jewish state should come together. And as we all are naturally curious to know things that are to come, so these disciples were in this thing particularly curious, having some particular apprehensions of the coming and kingdom of Christ, according to the mistaken notion which the Jews had of that kingdom which their expected Messiah should exercise in the world. Our blessed Lord at another time, Act 1:7, told them it was not for them to know the times or the seasons, which the Father hath put in his own power. He therefore giveth them no such certain signs of these things, as they could from them certainly conclude the particular time; but yet gives them some signs from whence they might conclude, when they saw them, that the time was hastening; which signs, though some have distinguished, appropriating those in the former part of the chapter to the destruction of Jerusalem, and those in the latter part to the day of judgment, yet they rather seem in our Saviour’s discourse mixed together; and time, which is the best interpreter of prophecies, must expound them to us. The destruction of Jerusalem is a thing past many hundreds of years since; so as by those histories which we have partly in holy writ, partly in other authors, it will not be hard to pick out what our Saviour intended for signs of that destruction, though there are some signs which were common signs both of that destruction and of the end of the world, and it is agreed by divines that the destruction of Jerusalem was a type of the destruction of the world, and therefore most of the signs are common to both. Paul was brought to Rome in the beginning of the reign of Nero, Act 27:1-44. Other historians tell us he and Peter were put to death about the end of his reign; within a year or two after Jerusalem was destroyed. Our Saviour prefaces his discourse of these signs with a usual caution to his disciples,
Take heed that no man deceive you.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv3, 6, 9, 14, 15, 16, 19, 21, 23, 27, 28, 29, 30, 32 A double question is here propounded by the disciples…
A double question is here propounded by the disciples to our Saviour.
First, As to the time of the temple’s destruction.
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Secondly, as to the signs of that destruction.
As to the former, the time when the temple should be destroyed. See the curiosity of human nature, both in desiring to know what should be hereafter, and also when that hereafter should be.
Thence learn, That there is found with all of us an itching curiosity and desire, rather to inquire and pry into the hidden counsels of God’s secret will, than to obey the manifest declarations of God’s revealed will: Tell us when these things shall be.
As to their second question, What shall be the sign of his coming; our Saviour acquaints them with this among many others, That there should arise false Christs, false prophets, and seducers, a multitude of impostors, that would draw many after them; therefore he bids them take heed and beware.
Where observe, That Christ doth not gratify his disciples’ curiosity, but acquaints them with their present duty, to watch against deceivers and seducers, who should have the impudence to affirm themselves to be Christ. Some, Christ personal, or the Messiah; others Christ doctrinal, affirming their erroneous opinions to be Christ’s mind and doctrine.
From the whole, note, 1. That there will be many seducers, many erroneous persons, and false opinions, before the end of the world; for Jerusalem’s destruction was a type and emblem of the world’s destruction.
2. That such seducers will come in Christ’s name, and their errors and false opinions shall be given out to be the mind of Christ.
3. That many will be seduced and carried away with their fair pretences and plausible deceits.
4. That Christ’s own disciples had need to take heed, lest they themselves, being led away by the error of the wicked, do fall from their own steadfastness. Take heed that no man deceive you; for many will come in my name, saying, I am Christ, and shall deceive many.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv3–35 And as he sat upon the Mount of Olives,....…
And as he sat upon the Mount of Olives,.... Which was on the east of the city of Jerusalem (a), "over against the temple", as Mark says, and where he could sit and take a full view of it; for the wall on the east side was lower than any other, and that for this reason; that when the high priest burnt the red heifer on this mount, as he did, and sprinkled the blood, he might have a view of the gate of the temple. It is said (b),
"all the walls which were there, were very high, except the eastern wall; for the high priest, when he burned the heifer, stood on the top of the mount of Olives, and directed himself, and looked to the gate of the temple, at the time he sprinkled the blood.''
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This place, very probably, our Lord chose to sit in, that he might give his disciples an occasion to discourse more largely with him on this subject; and that he might take the opportunity of acquainting them with what would be the signs and forerunners of this desolation, and so it proved:
the disciples came to him privately; these four at least, Peter, and James, and John, and Andrew, as Mark relates; and that either separately from the rest of the disciples, or from the multitude: it might not be thought so proper, to ask the following questions before them, and they might suppose that Christ would not be so ready to give an answer to them plainly, before the common people; when they might hope to be indulged with one by him, in private:
saying, tell us, when shall these things be? That this house will be left desolate, these buildings will be destroyed, and not one stone left upon another? This first question relates purely to the destruction of the temple, and to this Christ first answers, from Mat 24:4.
And what shall be the sign of thy coming, and of the end of the world? Which two are put together, as what they supposed would be at the same time, and immediately follow the destruction of the temple. That he was come in the flesh, and was the true Messiah, they firmly believed: he was with them, and they expected he would continue with them, for they had no notion of his leaving them, and coming again. When he at any time spake of his dying and rising from the dead, they seemed not to understand it: wherefore this coming of his, the sign of which, they inquire, is not to be understood of his coming a second time to judge the world, at the last day; but of his coming in his kingdom and glory, which they had observed him some little time before to speak of; declaring that some present should not die, till they saw it: wherefore they wanted to be informed, by what sign they might know, when he would set up his temporal kingdom; for since the temple was to be destroyed, they might hope a new one would be built, much more magnificent than this, and which is a Jewish notion; and thai a new state of things would commence; the present world, or age, would be at a period; and the world to come, they had so often heard of from the Jewish doctors, would take place; and therefore they ask also, of the sign of the end of the world, or present state of things in the Jewish economy: to this Christ answers, in the latter part of this chapter, though not to the sense in which they put the questions; yet in the true sense of the coming of the son of man, and the end of the world; and in such a manner, as might be very instructive to them, and is to us.
(a) Bartenora in Misn. Middot, c. 1. sect. 3. (b) Misn. lb. c. 2. sect. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 6, 9, 10, 13, 14, 15, 16, 17, 19, 20, 21, 22, 23, 24, 27, 28, 29, 30, 31, 32, 34 As he sat on the Mount of Olives -…
As he sat on the Mount of Olives - Whence they had a full view of the temple. When shall these things be? And what shall be the sign of thy coming, and of the end of the world? - The disciples inquire confusedly
1. Concerning the time of the destruction of the temple;
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2. Concerning the signs of Christ's coming, and of the end of the world, as if they imagined these two were the same thing. Our Lord answers distinctly concerning
1. The destruction of the temple and city, with the signs preceding, ver. 4, &c., 15, &c.
2. His own coming, and the end of the world, with the signs thereof, ver. 29-31.
3. The time of the destruction of the temple, ver. 32, &c.
4. The time of the end of the world, ver. 36.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 25, 26, 27, 28, 29, 30, 31, 32, 34 Verse 3. Tell us, when shall these things be?]…
Verse 3. Tell us, when shall these things be?] There appear to be three questions asked here by the disciples.
1st. When shall these things be? viz. the destruction of the city, temple, and Jewish state.
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2dly. What shall be the sign of thy coming? viz. to execute these judgments upon them, and to establish thy own Church: and
3dly. When shall this world end? When wilt thou come to judge the quick and the dead?
But there are some who maintain that these are but three parts of the same question, and that our Lord's answers only refer to the destruction of the Jewish state, and that nothing is spoken here concerning the LAST or judgment day.
End of the world] του αιωνος; or, of the age, viz. the Jewish economy, which is a frequent accommodated meaning of the word αιων, the proper meaning of which is, as Aristotle (De Caelo) observes, ETERNAL. αιων, quasi αει ων continual being: and no words can more forcibly point out eternity than these. See Clarke on Ge 21:33.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 6, 9, 10, 14, 15, 17, 20, 22, 23, 27, 29, 30, 32 Mat 24:3-5. And as he sat upon the mount…
Mat 24:3-5. And as he sat upon the mount of Olives, the disciples came unto him — The disciples were desirous to know more of these events, when they should be, and how they should be; but thought it not proper to ask him at present, the multitude probably still crowding about him, and therefore they take an opportunity of coming unto him privately, as he was sitting upon the mount of Olives, from whence they had a full view of the city and temple, and there they prefer their request to him. Tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world? — These seem to be only different expressions to denote the same period with the destruction of Jerusalem, the disciples supposing, that when the destruction of Jerusalem should take place, then would be the coming of Christ and the end of the world, or, the conclusion of the age, as συντελεια του αιωνος should rather be translated here, and often signifies. See especially Hebrews 9:36; and 1Co 10:11. Accordingly, in the parallel place of Mar 13:4, their question is expressed thus, When shall these things be, and what shall be the sign when all these things shall be fulfilled? And in that of Luk 21:7, thus, When shall these things be? and what sign will there be when these things shall come to pass? The disciples therefore inquire concerning two things; 1st, the time of the destruction of Jerusalem; and, 2d, the signs of it. The latter part of the question our Lord answers first, and treats of the signs of his coming from the 4th to the 31st verse, inclusive; and then passes on to the other part of the question, concerning the time of his coming. Jesus answered, Take heed that no man deceive you — The caution was more particularly designed for the succeeding Christians, whom the apostles then represented. For many shall come in my name — That is, as Doctor Campbell renders it, many will assume my character; a reading which expresses our Lord’s meaning more precisely than ours. For to come in any one’s name signifies more properly with us, to come by one’s authority or order, real or pretended; in which sense the Messiah came in the name of God, the apostles came in the name of Christ. But this is far from being the sense of the phrase in this passage; where it plainly signifies that many would usurp his title, make pretensions to his office and character, and thereby lead their followers into the most fatal delusion, saying, I am Christ — Our Lord begins with this, according to all the evangelists, and they all represent him as using almost the same words: only in Luk 21:8, he adds, the time draweth near; and indeed within a very little time this part of the prophecy began to be fulfilled. Very soon after our Saviour’s decease appeared Simon Magus, who boasted himself among the Jews as the Son of God, and gave out among the Samaritans, that he was some great one, Act 8:9-10. Of the same stamp and character was Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses. In the reign of Claudius, about twelve years after the death of our Saviour, when Cuspius Fadus was procurator of Judea, an impostor, named Theudas, persuaded a great multitude to follow him, with their best effects, to the river Jordan, for he said that he was a prophet, and promised to divide the river for their passage; and saying these things, he deceived many, says Josephus. But Fadus sent a troop of horse against them, who, falling unexpectedly upon them, killed many, and made many prisoners; and having taken Theudas himself alive, they cut off his head and brought it to Jerusalem. A few years afterward, in the reign of Nero, when Felix was procurator of Judea, such a number of these impostors made their appearance, that many of them were apprehended and killed every day. They seduced great numbers of the people still expecting the Messiah. Our Saviour might well, therefore, caution his disciples against them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 He sat upon the Mount of Olives - See…
He sat upon the Mount of Olives - See the notes at Mat 21:1. From that mount there was a magnificent view of the whole city.
The disciples came unto him privately - Not all of them, but Peter, James, John, and Andrew, Mar 13:3. The prediction that the temple would be destroyed Mat 24:2 had been made in the presence of all the apostles. A “part” now came privately to know more particularly when this would be.
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When shall these things be? - There are three questions here:
1.When those things should take place
2.What should be the signs of his own coming
3.What should be the signs that the end of the world was near
To these questions He replies in this and the following chapters. This He does, not by noticing them distinctly, but by intermingling the descriptions of the destruction of Jerusalem and of the end of the world, so that it is sometimes difficult to tell to what particular subject his remarks apply. The principle on which this combined description of two events was spoken appears to be, that “they could be described in the same words,” and therefore the accounts are intermingled. A similar use of language is found in some parts of Isaiah, where the same language will describe the return from the Babylonian captivity, and deliverance by the Messiah. See Introduction to Isaiah, section 7.
Sign of thy coming - Evidence that thou art coming. By what token shall we know that thou art coming?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 4, 5, 6, 7, 9, 11, 12, 13, 14, 15, 16, 17, 20, 22, 23, 26, 28, 29, 30, 34, 35 Tell us, when shall these things be? and what…
Tell us, when shall these things be? and what shall be the sign of thy coming, and of the consummation of the world?[1] We must take good notice with St. Jerome, that three questions are here joined together. 1. Concerning the destruction of Jerusalem; 2. of the coming of Christ; 3. of the end of the world. Christ’s answers and predictions in this chapter, are to be expounded with a reference to the three questions. This hath not been considered by those interpreters; who expound every thing here spoken by Christ of the destruction of Jerusalem; nor by others, who will have all understood of his coming to judgment, and of the end of the world. (Witham) --- It is probable the apostles themselves did not understand that they were asking about two distinct events. Being filled with the idea of a temporal kingdom, they thought that Christ’s second coming would take place soon; and that Jerusalem, once destroyed, the Messias would begin his reign on earth.
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[BIBLIOGRAPHY]
St. Jerome on this place, says, Interrogant tria: quo tempore Jerusalem destruenda sit: quo venturus Christus: quo consummatio sæculi futura sit.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 3. As he sat upon the mount of Olives…
3. As he sat upon the mount of Olives — We may suppose that toward the decline of Tuesday, of the Passion Week, our Lord lingered upon the Mount of Olives, and his disciples, perhaps in respect for his evident depth of grief, held themselves at a distance from him. But as he arrives at the point where the prospect of the city and temple is most unsurpassably gorgeous he takes a lonely seat. The disciples — That is, his three special disciples, Peter, James, and John; and also Andrew, as we learn by Mark. Came unto him privately — That is, they dared to put the question to him apart from the rest. Yet we may well suppose that, before the discourse itself was commenced, all the disciples gathered to hear its important announcement. Of the three evangelists who narrate the discourse, Matthew alone, we think, was present; and his report of it is by far the most complete and verbally exact.
Tell us — In order to comprehend this much misunderstood discourse, we must first well understand the question which drew it forth. Matthew states it with most completeness. And as he puts it there are TWO questions: the first is a simple, and the second a compound one. The first is, When shall THESE THINGS be? The second asks, What shall be the sign of the two events, (or one, as they may be,) namely, THY COMING, and the END OF THE WORLD? Here then are three points of inquiry; namely, THESE THINGS, THY COMING, and the END of the world.
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In order to a full understanding of this most illustrious of prophecies, we require three things:
First, That we may be allowed to supply from one evangelist the omissions by another of important passages, and allow the parts so supplied to modify the meaning of the context which they supplement. Second, We must dismiss all self-contradictory double meaning in the words of our Lord. He spoke of momentous matters about which poetry deals; he described exciting events; but he spoke prose and no poetry. He delivered nought but literal descriptions. Third, We must make the meaning of the terms in the answer correspond with meaning of the terms in the question.
The main terms or points of the questions, as we have already remarked, are three:
A. THESE THINGS. The disciples ask When shall these things be? By this phrase in the question, and therefore in the answer, is clearly meant the events of the destruction of Jerusalem, of which he had just spoken.
He had just told them that the temple shall be totally demolished, and of the events attendant upon that matter they ask, When shall these things be? So in the discourse uttered an hour or so ago, (Mat_22:36,) he had said of the selfsame events: “Verily I say unto you, all THESE THINGS shall come upon this generation.” Just parallel to this is the celebrated Mat_24:34 of this chapter: “Verily I say unto you, this generation shall not pass till all THESE THINGS be fulfilled.” And so Luk_21:9 : “For THESE THINGS must first come to pass, but the end is not by and by.”
B. CHRIST’S COMING was the second point of inquiry. There can be no doubt what it means in the question; and, therefore, no doubt what it means in the answer. They meant to ask when would be his literal bodily coming; and if our Lord did not play with words, he also meant by these words in his answer his second personal appearing, and nothing else. And the word PAROUSIA, which the disciples used, never in the whole New Testament signifies anything else than a bodily presence. And the destruction of Jerusalem is never implied by that term. Nor is Christ ever represented as coming at the destruction of Jerusalem. In every instance, therefore, where the coming of our Lord is spoken of in this discourse, whether in the noun or verb form, common sense plainly dictates that the meaning should be the same, and the same as its meaning in the question, namely, the personal coming of our Lord at his second advent.
C. THE END. The disciples plainly ask about the END of the world. This our Lord plainly teaches will take place at his second advent, or PAROUSIA. So the disciples imply. The same common sense suggests, that in each of the cases where the word occurs, it should mean the end of the world at the judgment day.
With these postulates, we hope to clear this discourse of all artificial obscurities.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 3. when shall these things be? and what shall…
3. when shall these things be? and what shall be the sign of thy coming] The twofold question points to the nearer and the more distant event. See note at beginning of chapter.
thy coming] Rather, thy presence (parousia). The precise word “coming,” or “advent,” which the Church has adopted in reference to the second “presence” of Christ, does not occur in this prophecy.
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the end of the world] See ch. Mat_13:39-40.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35 (3) The disciples came unto him privately.—From St. Mark…
(3) The disciples came unto him privately.—From St. Mark we learn their names—“Peter, and James, and John, and Andrew;” i.e., the four in the first of the three groups that made up the Twelve. The position of Andrew as the last is noticeable, as connected with the general pre-eminence of the first three.
The sign of thy coming.—Literally, of Thy presence. The passage is memorable as the first occurrence of the word (παρονσία, parousia), which was so prominent in the teaching of the Epistles (1Th_2:19; 1Th_3:13; Jas_5:7; 1Jn_2:28, et al.). They had brought themselves to accept the thought of His departure and return, though time and manner were as yet hidden from them.
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The end of the world.—Literally, the end of the age. In the common language of the day, which had passed from the schools of the Rabbis into popular use, “this age,” or “this world,” meant the time up to the coming of the Messiah; the “age or world to come” (Mat_13:40; Mat_19:28; Heb_2:5; Heb_6:5), the glorious time which He was to inaugurate. The disciples had heard their Lord speak in parables of such a coming, and they naturally connected it in their thoughts with the close of the age or period in which they lived.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–35 As he eat upon the Mount of Olives. On…
As he eat upon the Mount of Olives. On his way to Bethany towards the close of this day, he rested for a while and communed with the disciples, uttering the wonderful eschatological discourse which follows in this and the next chapter. It is noted that the siege of Jerusalem by the Romans began on the very spot where this prophecy of its destruction was delivered, strategical reasons compelling them to make their attack from this quarter. "A sudden turn in the road," writes Dr. Edersheim (2:431), "and the sacred building was once more in full view. Just then the western sun was pouring his golden beams on tops of marble cloisters and on the terraced courts, and glittering on the golden spikes on the roof of the holy place. In the setting, even more than in the rising sun, must the vast proportions, the symmetry, and the sparkling sheen of this mass of snowy marble and gold have stood out gloriously. And across the black valley, and up the slopes of Olivet, lay the dark shadows of those gigantic walls built of massive stones, some of them nearly twenty-four feet long. Even the rabbis, despite their hatred of Herod, grow enthusiastic, and dream that the very temple walls would have been covered with gold had not the variegated marble, resembling the waves of the sea, seemed more beauteous. It was probably, as they the disciples now gazed on all this grandeur and strength, that they broke the silence imposed on them by gloomy thoughts of the near desolateness of that house which the Lord predicted." Privately. Such questions were not to be asked openly in the hearing of any who might have followed him from the city. There was nothing more resented by the average Jew than any intimation of the destruction of the temple. It was one of the charges against Stephen that he had said that Jesus would destroy the temple. (Act_6:14) When, therefore, some of the apostles wished for more definite information on this subject, they took care to make their inquiry in private. Their questions were twofold they desired to know the time of the events, and the signs which should precede Christ"s coming and the end of the world. When shall these things be? "These things" refer to the destruction of the temple, and the course of events which, as they conceive, are dependent thereupon. (comp. Mat_23:36) To their minds, this catastrophe could only occur contemporaneously with the coming of Christ in glory and the end of the world. They saw in it a great revolution which should usher in the final consummation. But when should this come to pass? in their own day, or after many ages? in the lifetime of this generation, or at some far-distant period? It was not mere wanton curiosity to know the future which prompted the question, but rather a reverent desire to prepare for these great events, of the certainty of which they were now fully assured. So the next question shows no doubt concerning the facts, and asks, not the mode of the accomplishment, but only what anticipatory warning and indication were to be given. Sign of thy coming (thv shv parousiav), and of the end of the world (sunteleiav tou aiwnov). They look upon these two events as synchronous, or very closely connected. The word parousia, which in classical Greek means "presence," or "arrival," is used in the New Testament specially for the second advent of Christ to set up his eternal kingdom in full power and glory. (see in this chapter vers. 27, 37, 39; and comp. 1Co_15:23 1Th_2:19 1Th_3:13, etc.) Referring to the same event, we find in some places the term "epiphany" used, (see 1Ti_6:14 2Ti_4:1) and in others "revelation"; (apokaluqiv , 1Co_1:7 2Th_1:7) but the three expressions denote simply the open establishment of Messiah"s kingdom, indefinitely as to time and manner. The phrase translated "the end of the world "means literally the consummation of the age; (cf. Mat_13:39 Heb_9:26) consummationis saeculi (Vulgate); i.e. the close of this present seen, in contradistinction from the future aeon, or the world to come. This is "the last time," "the last days," spoken of elsewhere. (see 1Pe_1:5 1Jn_2:18; and comp. Isa_2:2 Mic_4:1)
HOMILIES BY R. TUCK Ver. 3. "The end of the world.
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This term is a figure of speech. It represents something. It does not describe something. The actual ending of the world is an almost impossible conception. So far as we are able to trace Divine dealings, there are no "endings;" there are stages. But what we call an "ending" from one point of view is a "beginning" when seen from another point of view. What we ought to inquire is Was this a familiar figure of speech in the time of our Lord. and if it was, what ideas were attached to it as familiarly used? The patriarchal age came to an end, but there was no abrupt scene which can be called an ending. The same remark may be made concerning the closing of the Mosaic age. And we need imagine no catastrophe as the close of the Christian age. The coming of Messiah was, in Jewish thought, connected with the "end of the world," and vague, wild, and extraordinary were the things associated with that "coming" (see Stapler"s "Palestine in the Time of Christ," ch. 5).
I THE END OF THE WORLD IS THE END OF THE AGE. Distinctly present the truth that God ever works in stages, making each stage prepare the way for another and a higher. This may be shown by the revelations of the primeval ages made by geological researches; or by the history of separate nations; dynasties and royal houses represent distinct ages or dispensations. So we find stages within the history of Mosaism, the Jewish Church passing through several dispensations. Those who can read the philosophy of the Christian centuries can trace stages in them. One such stage was nearing completion in the time of Christ; and, with a very human tendency to exaggeration, men were imagining that an end of a particular polity for a small nation was to be the "end of the world.
II THE END OF THE AGE IS ALWAYS THE BEGINNING OF A NEW AGE. If we did but fully grasp this idea, we should be delivered from many hindering mistakes.
1. Endings are always local. There never has been any ending that concerned the whole world.
2. Endings insensibly glide into the new scenes. Abrupt endings may belong to man"s spheres, his dynasties, and his systems; but abruptness seldom, if ever, characterizes God"s ending. His spring has an ending, but it is a gliding into summer. If we can think of an actual "end of the world," we must think of a gliding into the new and eternal age. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv6, 7, 12, 14, 15, 20, 23, 27, 28, 29, 35 But the end is not yet.
Mat_24:6
But the end is not yet.
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The end is not yet
I. So far as we have any means of judging, the end is not yet. The negative argument is that there are no conclusive indications of a speedy end, afforded either by the Word of God or the condition of the world. Such are alleged, but rest upon gratuitous assumptions. It is assumed that a certain form or pitch of moral depravation is incompatible with the continued existence of society; but we do not know how much evil is necessary to the end in question. The same is true as to the predictions of the Word of God; they may not be sure signs. Experience renders this clear; all these signs have been misapplied before. Let us look at the positive arguments in favour of the same position; that the fulfilment of Scripture is still incomplete, and will require a long time for its completion. Refer to the grand and comprehensive scale on which the Divine purposes are projected in the Scripture. The language of the Bible indicates a long continued process of change and dissolution. The spread of the gospel; the general vindication of Scriptures from doubt; to exhibit society in its normal state, and the effects of holiness as compared with sin; all will take ages.
II. It is better to assume that the end is not yet, than to assume the contrary.
1. The doubt in which Scripture leaves the day creates a presumption that it was not meant to influence our conduct by the expectation of this great event as just at hand. The expectation of a speedy end would paralyze effort, while the opposite belief invigorates it.
2. No less dissimilar is the effect of these two causes in relation to the credit and authority of Scripture. The constant failure of the predicted signs discredits Scripture.
3. The preparation for death is not secured by a belief in the approach of the great final catastrophe. If men are unprepared to die, they will be as much surprised by death as by the coming of the end. Let us prepare to die and thus prepare to live. The end is not yet. Let us not imagine our work done. (J. A. Alexander, D. D.)
The magnitude of the Divine purpose indicates the end of the world as far distant
The natural impression made, perhaps, on all unbiassed readers is, that in the Bible there are vast beginnings, which require proportionate conclusions, even in the present life. There are germs which were never meant to be developed in the stunted shrub, but in the spreading oak. There are springs, in tracing which we cannot stop short at the brook or even at the river, but are hurried on, as if against our will, to the lake, the estuary, and the ocean. Every such reader of the Bible feels that it conducts him to the threshold of a mighty pile, and opens many doors, through which he gets a distant glimpse of long-drawn aisles, vast halls, and endless passages; and how can he believe that this glimpse is the last that he shall see, and that the edifice itself is to be razed before he steps across the threshold? (J. A. Alexander, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv3, 4, 6, 8, 10, 11, 12, 13, 14, 15, 21, 22, 23, 27, 28, 29, 30, 31, 32, 34 3. As he sat on the mount of Olives.…
3. As he sat on the mount of Olives. Passing out of the city, over the valley of Jehoshaphat, he and his disciples climbed the mount and sat down on its crest overlooking the city and temple bathed in the sunset. Tell us. The disciples, still thinking of what the Lord had said, ask three questions: (1) When shall these things be? That is, the overthrow of the temple. (2) What shall be the sign of the coming? And (3) of the end of the world? They supposed these events would be simultaneous—a mistake. To understand what follows we must keep in mind that he has three questions to answer, nor are the answers blended.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv15, 29, 32 Mat_24:15. The abomination of desolation.—I.e. “the abomination that maketh…
CRITICAL NOTES
Mat_24:15. The abomination of desolation.—I.e. “the abomination that maketh desolate,” “the act of sacrilege, which is a sign and a cause of desolation.” What special act of sacrilege is referred to cannot be determined for certain. The expression may refer
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(1) To the besieging army. Cf. the parallel passage in Luke, “When ye shall see Jerusalem compassed with armies.” Lightfoot, Hor. Hebr., translates Dan_9:27 in this sense: “Until the wing (or army) of abominations shall make desolate.”
(2) The Roman eagles; the E.V. margin, Dan_9:27 reads: “Upon the battlements shall be the idols of the desolator.”
(3) The excesses of the Zealots. See Jos., B. J., IV. vi. 3 (Carr). The holy place.—The temple. Whoso readeth, etc.—See R.V. Evidently the words of the Evangelist and not of the Lord.
Mat_24:16. Flee into the mountains.—The great body of Christians took refuge at Pella in Peræa. Eusebius, H. E., III. 5.
Mat_24:17. Not come down.—A person could make his escape, passing from roof to roof, till at the last house he would descend the stairs that led down its outside, without having entered any building (Edersheim).
Mat_24:18. Clothes.—Cloke (R.V.). The outer garment; the field labourer would work in the short tunic only.
Mat_24:20. The Sabbath day.—Living as the Christians of Judæa did in the strict observance of the law, they would either be hindered by their own scruples from going beyond a Sabbath day’s journey (about one English mile), which would be insufficient to place them out of the reach of danger, or would find impediments—gates shut, and the like—from the Sabbath observance of others (Plumptre).
Mat_24:21. Great tribulation.—No words can describe the unequalled horrors of this siege. 1,100,000 Jews perished; 100,000 were sold into slavery. With the fall of Jerusalem Israel ceased to exist as a nation. It was truly the end of an æon (Carr).
Mat_24:22. No flesh.—The warfare with foes outside the city, and the faction-fights and massacres within, would have caused, had they been protracted further, an utter depopulation of the whole country (Plumptre). For the elect’s sake.—Those who, as believers in Jesus, were the “remnant” of the visible Israel, and therefore the true Israel of God. It was for the sake of the Christians of Judæa, not for that of the rebellious Jews, that the war was not protracted (ibid.). Shall be shortened.—Several circumstances concurred to shorten the duration of the siege, such as the scanty supply of provisions, the crowded state of the city, the internal dissensions, and the abandonment of important defences (Carr).
Mat_24:27. As the lightning.—The idea is that of universal self-manifestation (Morison).
Mat_24:28. Carcase … eagles.—Vultures (R.V. margin). As the carcase everywhere attracts the carrion-eaters, so do moral corruption and ripened guilt everywhere demand the judgment (Lange).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat_24:15-28
A partial ending.—“The end is not yet.” “The end” cannot come till all nations have heard the gospel of the kingdom (Mat_24:6; Mat_24:14). This is certainly true in the widest sense of the words. It is not an argument, all the same, against the possibility of a narrower and preliminary interpretation thereof. There is an expression, on the contrary, towards the beginning of the present passage (“Let him that readeth understand”), which seems to indicate the reverse. In the details of the passage itself, also, there are certain things which look the same way. Some of these do so, on the one hand, by the apparent exclusiveness; of their character. Others do so, on the other hand, by the apparent conclusiveness of their fit.
I. Their singular exclusiveness.—This is noticeable, in the first instance, in regard to the question of place. That which is now in view, e.g., affects “Judæa,” but not the neighbouring “mountain” (Mat_24:16, R.V.). Also the “house,” but not the “house-top,” nor yet the neighbouring “field.” Also, apparently, only that part of Judæa which is within actual sight or easy report of Jerusalem (Mat_24:15; cf. Luk_21:20). Everything, in short, appears to be even studiously limited from the point of view of locality. Much the same seems true, next, from the standpoint of nearness of time. The things about to be hereafter in that restricted locality, are spoken of as being much as they were at that time when the Saviour was speaking. Just the same questions, e.g., which then affected the men of Judæa—questions of family life, of the nature and character of the seasons, of Sabbath-day observance—would be affecting them then; and affecting themselves also, to whom He was speaking, in their own persons and lives—so the language seems to imply (Mat_24:19-20). The same appears to be true, lastly, as to the question of duration. For one thing, the “tribulation” in prospect was not to go on for ever. Not to go on even to its natural term—so it seems to be implied. That fearful trial, on the contrary, was to be “cut short” on account of the very fearfulness of its nature (Mat_24:22). For, had it gone on, it would, necessarily, on that very account, have wrought a “full end.” And that was not, by any means, what was intended at present. Not a “full end” of the “age.” Not a “full end” of that “elect” race so specially visited by it (Mat_24:22; Psa_105:6; Psa_106:5). Not of that elect “race,” for the sake of that “elect remnant” of it, which was never wholly to perish (Rom_9:27; Rom_11:5; Rom_11:28). In all these ways, therefore, this part of the chapter seems to take us away from what is broadest, and to confine our attention to that which is, in every way, on a limited scale. Not far off in place—not far off in time—not long in duration, because of its very intensity: these seem to be the three principal lines of the tribulation it describes.
II. The singular conclusiveness of some of these future details. Though plainly thus on a much smaller scale, this preliminary “ending” will nevertheless show itself to be an ending, by having in it many of the same features as the great ending itself. One of these has to do with the concomitants of the visitation in question. In certain latitudes and states of the atmosphere the appearance of the sun is usually marked by the appearance of mock-suns as well. Something the same is true in connection with every special “appearing” of the Light of the world. Men think they see Him, when He is about to appear, even where He is not (Mat_24:23-24; cf. Luk_3:15). Another detail has to do with the special manner of manifestation described. Here we are looking at it from the side of its glory. The visitation spoken of, whatever its limitations and nature in other respects, is not to be a thing “in a corner.” It is not to be seen only by those afar off, where few men are to be found. Not to be discovered only by those within walls, like so many of the discoveries of science. It is rather to be like that flash of the lightning, which even the least observant, be they where they may, cannot prevent themselves from observing (Mat_24:25; Mat_24:27; also Luk_17:20). And another feature yet has to do with the occasion of the manifestation now meant. Here we are looking at it from the side of judgment. It is when the “transgressors have come to the full”; when “the iniquity of the Amorites” is complete; when Noah has stepped into the ark; when Lot has left Sodom behind him, that God is found to visit in judgment (See Dan_8:23; Gen_15:16; Luk_17:27; Luk_17:29). The same rule exactly is to hold good in the kind of ending meant here. Only where there is, as it were, a dead body already, will the birds that feed on it come (Mat_24:28).
From the points thus noted we may see, in conclusion:—
1. That there is much reason for putting a specially Jewish interpretation on this part of the chapter, and regarding it as predicting that visitation of judgment which brought about the destruction of Jerusalem some forty years from this date. Certainly this would answer to what we have seen as to express narrowness of locality, nearness of time, and limitation of duration. Certainly, also, we know that there were false Christs enough about then; and that the visitation was conspicuous enough in its character; and that Judæa and Jerusalem, when the Christians had fled from them, had become like a “dead body” indeed from a spiritual point of view. So far, therefore, it may very well be that the Saviour had this in view in this place.
2. That there is some reason for not strictly confining the passage to this. In looking at the nearer the eye can hardly avoid seeing something of the farther as well. The like will be true of the tongue which attempts to describe it. As a rule, it will say that which applies to the nearer alone. As an exception, it may say some things which apply to the farther as well—perhaps, we may add, in all their fulness, to the farther alone. If this appear true in the present instance, the patient student will not consider it an argument for rejecting either interpretation, but for combining the two in their way. And this, even though there may still be some uncertainty with regard to that “way.”
HOMILIES ON THE VERSES
Mat_24:15. The abomination of desolation in the Holy Place.—
1. God hath instruments at His pleasure to destroy strongest cities, and can make those whom men abhor most to be the instrument of their destruction.
2. Lest the faithful should still dote upon the ceremonies of the law, and figurative shadows, after the Messiah’s coming, it was very needful that the city and temple both, whereunto the sacrifices and chief ceremonies were restricted, should be destroyed and abolished, as the prophet Daniel had foretold.
3. For understanding the Word of God when it is read, careful attention, and all means of knowledge must be used. “Let him that readeth understand.”—David Dickson.
Mat_24:16-22. Counsels and warnings.—
1. When the Lord is to pour out His wrath on a place, if, all circumstances being considered, a man shall find it both lawful and possible to withdraw himself from that place, it is wisdom to be gone (Mat_24:16).
2. If the judgment overtake a man so suddenly as there is no time nor means given to escape, then let men lay by all thought of worldly goods, and bestow their minds and time on that which is most needful; that is, for preparation unto death (Mat_24:17).
3. In such a case, if a man with the loss of all he hath can have his life for a prey he fareth well (Mat_24:18).
4. In the time of general calamities, God’s ordinary benefits make a man more miserable than if he wanted them, as children, riches and honour; when they must now be gone, and can give no more comfort unto us, then are they matter of our woe (Mat_24:19).
5. Troubles may be mitigated by prayer unto God, who can dispose means of deliverance, and can mix the cup of our grief, so as our misery may be more endurable (Mat_24:20).
6. God’s judgment upon despisers of the gospel, and rejecters of mercy offered in Christ are most severe; therefore the destruction of Jerusalem was of all calamities that ever came upon a people the most lamentable (Mat_24:21).
7. In most confused and calamitous times the Lord hath a care of His own elect, and remembereth mercy towards them in the midst of wrath (Mat_24:22).—Ibid.
Mat_24:23. Warnings against false guides.—
1. As the main danger of the church is from seducers, who shall strive to divert men from the true Christ, so their main care should be to see that their faith do not miscarry. Therefore, saith Christ, “believe it not” if another Christ be offered unto you.
2. As at all times, so chiefly in times of trouble, Satan studies to delude men with pretences of saviours and salvation, which are not real, because in time of trouble men are most ready to receive anything which doth promise relief or release, and so to embrace delusions instead of Divine help. Therefore it is said, “Then”—that is, when the trouble is great—will it be said, “Lo, here is Christ.”
3. After our Lord’s ascension neither is another Christ to be expected, nor the true Christ to be found bodily and locally present in any place on the earth.—Ibid.
Mat_24:25. Warnings must be heeded.—
1. The Lord’s forewarning of the danger from false prophets should stir up all to be the more watchful, and it shall make men inexcusable if they shall be seduced.
2. The doctrine of election doth not give warrant unto security, but should be made use of for diligence and watchfulness.
3. This forewarning showeth that, albeit the elect shall not be altogether, and without recovery, deceived, yet they may be so far mistaken, as it had been good they had watched. Much sin and misery may befall a man by not watching, albeit at length he may be brought forth of it. “Behold, I have told you before” maketh the Lord free of what ill unwatchfulness may let in.—David Dickson.
Mat_24:28. The carcase and the vultures.—The figure gives a profound and strong expression of:—
I. The necessity of judgment.
II. The inevitableness of judgment.
III. The universality of judgment.—J. P. Lange, D.D.
The law of Divine judgment.—This illustrates:—
I. The suddenness, the usefulness, and the necessity of judgment.—Inevitable, swift, unerring as the vulture’s descent on the carcase, is the judgment-coming of the Son of man to corrupt communities and corrupted men.
II. The law of judgment.—It is this: Wherever there is entire moral corruption, there is final punishment; wherever there is partial corruption there is remedial punishment. God in His capacity as Governor of the world, as Educator of mankind, is bound to destroy corruption. It is necessary that the vultures should devour the carcase, lest it pollute the air and breed a pestilence. It is necessary that corrupted nations should be blotted out, lest they infect the world with evil which may delay the whole progress of mankind. And our sense of justice goes with the destruction. Nor, when we are wise, do we think that such justice shows want of love.—S. A. Brooke, D.D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v29 J. W. McGarvey's The Fourfold Gospel [CXIV. The Second…
J. W. McGarvey's The Fourfold Gospel [CXIV. The Second Coming of Christ].
CXIV. THE SECOND COMING OF CHRIST. aMATT. XXIV. 29-51; bMARK XIII. 24-37; cLUKE XXI. 25-36.
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b24 But in those days, aimmediately after the bthat atribulation of those days. [Since the coming of Christ did not follow close upon the destruction of Jerusalem, the word "immediately" used by Matthew is somewhat puzzling. There are, however, three ways in which it may be explained: 1. That Jesus reckons the time after his own divine, and not after our human, fashion. Viewing the word in this light, the passage at 2Pe_3:4-9 may almost be regarded as an inspired comment with reference to this passage. 2. The terrible judgment upon Jerusalem and the corresponding terror of the judgment day have between them no intervening season of judgment in any way worthy to be compared to either of them. The two periods, therefore, stand with regard to each other in immediate connection. 3. The tribulation which came upon the Jewish people merely began with the destruction of Jerusalem, other woes followed at once, and, coming down through all the centuries of wandering and dispersion, they were yet unfulfilled and incomplete. See Deu_28:58-68] the sun shall be darkened, and the moon shall not give her light, and the stars shall fall { bshall be falling from heaven, aand the powers of [629] { bthat are in the heavens shall be shaken. [The language is that of the ancient prophets. See Amo_8:9, Joe_2:30, Joe_2:31, Eze_32:7, Eze_32:8. Compare also Rev_6:12-14. Some regard the language as metaphorical, indicating the eclipse of nations and the downfall of rulers, but there are many similar passages of Scripture which constrain us to regard the language here as literal rather than figurative. See 2Pe_3:10, Heb_1:12, Rev_20:11.] c25 And there shall be signs in sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows [We can conceive of nothing which would produce greater mental distress or perplexity than changes in the position or condition of the heavenly bodies. Such changes will be followed by corresponding commotions on our planet, as, for instance, great tidal waves and vast agitation in the ocean]; 26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. a30 and then shall appear the sign of the Son of man in heaven [The coming and the sign are the same thing. The word "sign" is used in connection with the coming of Christ to indicate that the nature of the coming (that is, the manner of its manifestations) will be fully commensurate with the importance of the event. His first coming in the manger was not so]: and then shall all the tribes of the earth mourn [The coming will occasion universal mourning in the unprepared, and apparently the majority of people will be in that condition. The term "all" is not, however, to be construed as including all individuals-- 1Th_4:15-17], b26 And then shall they see the Son of man coming in aon the clouds cin a cloud aof heaven bwith great power aand great glory. b27 And then shall he send forth the ahis angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one of heaven to the other. bfrom the uttermost part of the earth to the uttermost part of heaven. [To the Jews the trumpet would naturally be [630] associated with the assembling of the people, for silver trumpets were used to call Israel together ( Num_10:1-4, Exo_19:13, Exo_19:16, Exo_19:19, Psa_81:3-5). We are not told why angels are used on this occasion, but they appear to be employed in all the great operations of Providence ( Mat_13:41). The phrases "four winds," etc., indicate that the angelic search shall extend over the entire globe. The language is that which was then used when one desired to indicate the whole earth. It is based upon the idea which then prevailed that the earth is flat, and that it extends outward in one vast plain until it meets and is circumscribed by the overarching heavens.] c28 But when these things begin to come to pass, look up, and lift up your heads; because your redemption draweth nigh. [The preliminary death-throes of this present physical universe, which will strike terror to the souls of those who have limited themselves to material hopes, will be to the Christian a reassuring sign, since he looks for a new heaven and a new earth.] 29 And he spake to them a parable: a32 Now from the fig tree learn her parable: when her branch is now become tender, and putteth forth its leaves, ye know that the summer is nigh; cBehold the fig tree, and all the trees: 30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. 31 Even so ye also, when ye see aall cthese things coming to pass, know ye that the kingdom of God is nigh. aknow ye that he is nigh, even at the doors. [As the change of the season in the natural world has its preliminary signs, so the change of conditions in the spiritual realm has its premonitory symptoms. When men see the symptoms which Jesus has described, they will recognize that changes are coming as to the nature of which they can only guess. But the Christian is informed that these changes indicate the coming of the Son of God--a change from a worse to a better season.] 34 Verily I say unto you, This generation shall not pass away, buntil all things be accomplished. [Commentators differ widely as to the import of these words. Godet is so perplexed by them that he thinks [631] they refer to the destruction of Jerusalem, and have been misplaced by the Evangelist. Cook straddles the difficulty by giving a dual significance to all that our Lord has said concerning his coming, so that our Lord in one narrative speaks figuratively of a coming in the power of his kingdom before, during, and right after the destruction of Jerusalem, and literally of his final coming at the end of the world. But this perplexing expression under this theory refers exclusively to the figurative and not to the literal sense of the passage. The simplest solution of the matter is to take the word "generation" to mean the Jewish family or race--and the word does mean race or family-- Luk_16:8. Thus interpreted, the passage becomes a prophecy that the Jewish people shall be preserved as such until the coming of Christ. The marvelous and almost miraculous preservation of the racial individuality of the Jews, though dispersed among all nations, might well become the subject of prophecy, especially when Jesus had just spoken of an event which threatened their very extermination.] 31 Heaven and earth shall pass away: but my words shall not pass away. [The disciples had regarded the temple as so permanent that they found it hard to conceive that Christ's words could be fulfilled with regard to it; but he assures them that his predictions and prophecies are the stable and imperishable things. That even the more permanent structure of the heavens is not so abiding as his utterances.] a36 But of that day and bor that hour knoweth no one, not even the angels in aof heaven, neither the Son, bbut the Father. aonly. [These words indicate the profound secrecy in which God has concealed the hour of judgment. It is concealed from all people, that each generation may live in expectation of its fulfillment, and we are to watch for the signs, though we may not fully know the times. They also indicate that either by reason of his assumption of our human nature, or by a voluntary act on his part, the knowledge of Jesus became in some respects circumscribed. They also suggest that it is not only idle, but also presumptuous, for men to strive to find out by mathematical calculation and expositions of [632] prophecy that which the Son of God did not know.] 37 And as i were the days of Noah, so shall be the coming of the Son of man. 38 For as in those days which were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, 39 and they knew not until the flood came, and took them all away; so shall be the coming of the Son of man. [See Psa_1:5, Mal_3:2.] b33 Take ye heed, watch and pray: for ye know not when the time is. 34 It is as when a man, sojourning in another country, having left his house, and given authority to his servants, to each one his work, commanded also the porter to watch. [Under the figure of the householder and the thief, Jesus appealed to the sense of danger. Under the figure of the servant he appealed to the sense of duty, and under this figure of the porter he appealed to the sense of loyalty. The porter's desire to honor his lord was to make him so vigilant that he would open the door at once upon his lord's appearing.] 35 Watch therefore: for ye know not when the lord of the house cometh, whether at even, or at midnight, or at cockcrowing, or in the morning [The night was then divided into four watches. See p. 322. Jesus may here refer either to the duration of the world or to the life of the individual. He divides either period into four sections, in accordance with the night watches which were so fully associated with watchfulness]; 36; lest coming suddenly he find you sleeping. 37 And what I say unto you I say unto all, Watch. [This warning message was not for the apostles alone, but for all disciples.]
[FFG 629-634]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv3, 12, 14, 16, 27, 31, 34 Tell us
Tell us
The beginning of the Olivet Discourse
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Matthew 24 with Luk 21:20-24 answers the threefold question. The order is as follows: "when shall these things be?"--i.e. destruction of the temple and city. Answer: Luk 21:20-24.
Second and third questions: "And what shall be the sign of thy coming, and of the end of the age?" Answer: Mat 24:4-33.
Mat 24:4-14 have a double interpretation: They give:
(1) the character of the age--wars, international conflicts, famines, pestilences, persecutions, and false Christs (cf) Dan 9:26.
This is not the description of a converted world.
(2) But the same answer (Mat 24:4-14) applies in a specific way to the end of the age, viz. Daniel’s seventieth week. Dan 9:24-27. (See Scofield "Dan 9:24").
All that has characterized the age gathers into awful intensity at the end. Mat 24:14 has specific reference to the proclamation of the good news that the kingdom is again "at hand" by the Jewish remnant Isa 1:9; Rev 14:6; Rev 14:7. (See Scofield "Rom 11:5").
Mat 24:15 gives the sign of the abomination, (See Scofield "Dan 9:27"), the "man of sin," or "Beast" 2Th 2:3-8; Dan 9:27; Dan 12:11; Rev 13:4-7.
This introduces the great tribulation Psa 2:5. (See Scofield "Rev 7:14"), which runs its awful course of three and a half years, culminating in the battle of See Scofield "Rev 19:19" at which time Christ becomes the smiting Stone of Dan 2:34.
The detail of this period (Mat 24:15-28) is:
(1) The abomination in the holy place (Mat 24:15);
(2) the warning (Mat 24:16-20) to believing Jews who will then be in Jerusalem;
(3) the great tribulation, with renewed warning as to false Christs (Mat 24:21-26);
(4) the sudden smiting of the Gentile world-power (Mat 24:27; Mat 24:28);
(5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (Mat 24:29-31);
(6) the sign of the fig-tree (Mat 24:32; Mat 24:33);
(7) warnings, applicable to this present age over which these events are ever impending (Mat 24:34-51). Php 4:5.
Careful study of Daniel 2, 7, 9, and Revelation 13 will make the interpretation clear. See, also, "Remnant" (Isa 1:9; Rom 11:5).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv3, 6, 9, 15, 19, 23, 29, 32 The question of the disciples as to details:
The question of the disciples as to details:
v. 3. And as He sat upon the Mount of Olives, the disciples came unto Him privately, saying, Tell us, when shall these things be, and what shall be the sign of Thy coming and of the end of the world?
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v. 4. And Jesus answered and said unto them, Take heed that no man deceive you.
v. 5. For many shall come in My name, saying, I am Christ; and shall deceive many.
The blunt prediction of Christ made a deep impression upon the disciples, and therefore they took advantage of the fact that Christ sat down by the wayside, opposite the city, to ask Him concerning the fulfillment of this prophecy, which they associated with the end of the world. Peter, James, John, and Andrew were the ones that were most insistent. Mar 13:3. They were interested above all in the time of Christ’s return, and in the sign which would precede and foretell His coming to Judgment upon the city and upon the world. Note the three questions: When will the destruction of the Temple, city, and the Jewish state take place? What special sign will indicate Christ’s coming? When will the end of the world be, the judgment of the living and the dead take place? There is no trace of an idea of a millennium in this question. The belief which the Jews held, and which Christ here supports, is that the present age of the world, the age of sin and death, will end with the Last Judgment, without any intervening time of millennial glory. This is indicated also in the answer of Christ, when He tells them to see to it, to take heed, to guard against deception and terror. For the signs that would precede both the destruction of Jerusalem and the end of the world would be of a nature to demand calm minds and brave hearts. The first sign would be the coming of false teachers, of false Christs. They would come in His name, they would claim identity with Him. By the very boldness of their manner they would make an impression. Many would be deceived, many would listen to their lies and put their trust in them. This was true at the time of the destruction of Jerusalem, as Josephus relates, and it is true today. The number of false teachers with their sects is multiplying so rapidly that it is extremely difficult to keep records of them all.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6, 9, 12, 15, 19, 23, 26, 29, 30, 32, 34 What will be the sign of your coming and…
What will be the sign of your coming and of the end of the age
Here "your coming" refers to when Jesus will come in power, establishing God's reign on earth and bringing this age to an end. AT: "What will be the sign that you are about to come and that the world is about to end" (See: Assumed Knowledge and Implicit Information)
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Be careful that no one leads you astray ... and will lead many astray
Here "leads you astray" is a metaphor for persuading someone to believe something that is not true. AT: "Be careful that no one deceives you ... and will deceive many people" (See: Metaphor)
many will come in my name
Here "name" refers to "in the authority" or "as the representative" of someone. AT: "many will claim that they have come as my representative" or "many will say they speak for me" (See: Metonymy)
translationWords
Mount of Olives
disciple
miracle
astray
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 6, 8, 9, 10, 12, 13, 14, 15, 20, 21, 22, 24, 26, 27, 29, 30, 31, 33, 34, 35 24:3 The Greek term translated return is parousia, which…
24:3 The Greek term translated return is parousia, which can mean coming or appearing. • end of the world (or end of the age): This expression refers to the climax and end of an epoch in salvation history (see 13:39-40, 49; also Heb 9:26). Jesus’ second coming will bring normal history to a close with decisive judgment. The disciples assumed that the destruction of the Temple and the end of history were closely connected.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.