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),
Geneva Bible translators 1599 · Public Domain On vv6, 7, 8, 13, 14, 15 That is, when those things are fulfilled, yet the…
That is, when those things are fulfilled, yet the end shall not come.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–15 6 And ye shall hear of wars and rumours…
6 And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.
Ver. 6. See that you be not troubled] μη θροεισθε, or frighted, as soldiers are by sudden alarm. Quid timet hominem homo in sinu dei positus? David was undaunted, Psa 3:6; Psa 27:3. He looked not downward on the rushing and roaring streams of dangers that run so swiftly under him, for that would have made him giddy: but steadfastly fastened on the power and promise of God all-sufficient, and was safe. So at the sack of Ziglag, 1Sa 30:6.
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 vv6, 9, 10, 11, 13, 14, 15 Mark hath the same, Mar 13:7,8. Luke hath also…
Mark hath the same, Mar 13:7,8. Luke hath also much the same, Luk 21:9-11, only he addeth, fearful sights and great signs shall there be from heaven. Interpreters think this prophecy did chiefly respect the destruction of Jerusalem, for the time from our Saviour’s death to that time was full of seditions and insurrections, both in Judea and elsewhere. The truth of our Saviour’s words as to this is attested by Josephus largely, from the eleventh chapter of his second book of the Wars of the Jews to the end of the fourth book. Besides that there were great wars between Otho, and Vitellius, and Vespasian, the Roman emperor who succeeded Nero, we read of one famine, Act 11:28, which Agabus there prophesied should be in the time of Claudius Caesar. Of earthquakes in several places mention is made in divers histories. Our Saviour tells them that these things should be, but the end should not be presently, which any one that will read Josephus’s history of the Wars of the Jews, will see abundantly verified upon the taking of Jerusalem by the Roman armies.
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 vv6, 9, 14, 15 The next sign which our Saviour gives his disciples…
The next sign which our Saviour gives his disciples of Jerusalem’s destruction, is the many broils and commotions, civil discords and dissensions, that should be found amongst the Jews: famines, pestilences, and earthquakes, fearful sights and signs in the air.
And Josephus declares, that there appeared in the air chariots and horses, men skirmishing in the clouds, and encompassing the city; and that a blazing star, in fashion of a sword, hung over the city for a year together.
Read full note →
Learn, 1. That war, pestilence, and famine, are judgments and calamities inflicted by God upon a sinful people for their contempt of Christ and gospel-grace. Ye shall hear of wars, famine, and pestilence.
2. That although these be mighty and terrible judgments, yet are they the forerunners of worse judgments. All these are the beginning of sorrows.
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 vv6–15 And ye shall hear of wars and rumours of…
And ye shall hear of wars and rumours of wars,.... This is the second sign of the destruction of Jerusalem: it is observable that this, and some of the following signs, are given by the Jews, as signs of the Messiah's coming; whereas they were forerunners of their ruin, for the rejection of him who was already come. They suppose the Messiah will come in the seventh year, or the year of rest and release:
"On the seventh year (they say (h)) will be "wars": and in the going out, or at the close of the seventh year, the son of David will come.''
Read full note →
Which wars, the gloss says, will be between the nations of the world, and Israel. Here wars may mean the commotions, insurrections, and seditions, against the Romans, and their governors; and the intestine slaughters committed among them, some time before the siege of Jerusalem, and the destruction of it. Under Cureanus the Roman governor, a sedition was raised on the day of the passover, in which twenty thousand perished; after that, in another tumult, ten thousand were destroyed by cut-throats: in Ascalon two thousand more, in Ptolemais two thousand, at Alexandria fifty thousand, at Damascus ten thousand, and elsewhere in great numbers (i). The Jews were also put into great consternation, upon hearing the design of the Roman emperor, to put up his image in their temple:
see that ye be not troubled; so as to leave the land of Judea as yet, and quit the preaching of the Gospel there, as if the final destruction was just at hand;
for all these things must come to pass; these wars and the reports of them and the panic on account of them; these commotions and slaughters, and terrible devastations by the sword must be; being determined by God, predicted by Christ, and brought upon the Jews by their own wickedness; and suffered in righteous judgment, for their sin:
but the end is not yet; meaning not the end of the world, but the end of Jerusalem, and the temple, the end of the Jewish state; which were to continue, and did continue after these disturbances in it.
(h) T. Bab. Sanhedrin, fol. 97. 1. & Megilia, fol. 17. 2. Zohar in Exod. fol. 3. 3, 4. (i) Vid. Joseph. Antiq. l. 20. c. 6. & de Bello Jud. l. 2, &c.
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 vv6, 9, 10, 13, 14, 15 Wars - Near: Rumours of wars - At a…
Wars - Near: Rumours of wars - At a distance. All these things must come to pass - As a foundation for lasting tranquillity. But the end - Concerning which ye inquire, is not yet - So far from it, that this is but the beginning sorrows.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–15 The SECOND sign, wars and commotions.
The SECOND sign, wars and commotions.
Verse 6. The next signs given by our Lord are wars and rumours of wars, c.] These may be seen in Josephus, Ant. b. xviii. c. 9 War, b. ii. c. 10; especially as to the rumours of wars, when Caligula ordered his statue to be set up in the temple of God, which the Jews having refused, had every reason to expect a war with the Romans, and were in such consternation on the occasion that they even neglected to till their land.
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 vv6, 9, 10, 14, 15 Mat 24:6-8. And ye shall hear of wars, &c.…
Mat 24:6-8. And ye shall hear of wars, &c. — This is the second sign. That there were wars and rumours of wars, appears by all the historians of those times, and above all by Josephus. To relate the particulars would be to transcribe a great part of his history of the Jewish wars. There were more especially rumours of wars when Caligula, the Roman emperor, ordered his statue to be set up in the temple at Jerusalem, which the Jews refused to suffer, and persisted in their refusal: and having therefore reason to apprehend a war from the Romans, were in such a consternation, that they omitted even the tilling of their lands. But this storm was soon blown over, and their fear dissipated by the timely death of that emperor. For nation shall rise against nation, &c. — Here Christ declares that greater disturbances than those which happened under Caligula, should fall out in the latter times of Claudius, and in the reign of Nero. The rising of nation against nation portended the dissensions, insurrections, and mutual slaughters of the Jews, and those of other nations, who dwelt in the same cities together; as particularly at Cesarea, where the Jews and Syrians contended about the right of the city, which contention at length proceeded so far that above twenty thousand Jews were slain, and the city was cleared of the Jewish inhabitants. At this blow the whole nation of the Jews was exasperated; and, dividing themselves into parties, they burned and plundered the neighbouring cities and villages of the Syrians, and made an immense slaughter of the people. The Syrians, in revenge, destroyed not a less number of Jews, and every city was divided into two armies. At Scythopolis the inhabitants compelled the Jews who resided among them to fight against their own countrymen, and, after the victory, basely setting upon them by night, murdered above thirteen thousand of them, and spoiled their goods. At Ascalon they killed two thousand five hundred; at Ptolemais two thousand, and made not a few prisoners. The Tyrians put many 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. At Alexandria the old enmity was revived between the Jews and heathen, and many fell on both sides, but of the Jews to the number of fifty thousand. The people of Damascus, too, conspired against the Jews of the same city, and, assaulting them unarmed, killed ten thousand of them. The rising of kingdom against kingdom portended the open wars of different tetrarchies and provinces against one another: as that of the Jews who dwelt in Peræa against the people of Philadelphia, concerning their bounds, while Cuspius Fadus was procurator; and that of the Jews and Galileans against the Samaritans, for the murder of some Galileans going up to the feast at Jerusalem, while Cumanus was procurator; and that of the whole nation of the Jews against the Romans and Agrippa, and other allies of the Roman empire. But there was not only sedition and civil war throughout Judea, but likewise in Italy, Otho and Vitellius contending for the empire. There shall be famines and pestilences — The third sign. There were famines, as particularly that prophesied of by Agabus, and mentioned Act 11:28; and by Suetonius, and other profane historians referred to by Eusebius, which came to pass in the days of Claudius Cesar, and was so severe at Jerusalem, that many perished for want of victuals — And pestilences, the usual attendants upon famine. Scarcity and badness of provisions almost always end in some epidemical distemper. Many died by reason of the famine in the reign of Claudius: and when Niger was killed by the Jewish zealots, he imprecated, besides other calamities, famine and pestilence upon them, (λιμοντε και λοιμον, the very words used by the evangelist,) all which, says Josephus, God ratified and brought to pass against the ungodly — And earthquakes in divers places — The fourth sign. In the time of Claudius and Nero there were great earthquakes at Smyrna, Miletus, Chios, Samos, Laodicea, Hierapolis, and Colosse; in Crete also and Campania, and one at Rome in the reign of Galba. In Judea, likewise, there were judgments of the same kind. For Josephus tells us, Bell., 4. cap. 4, “There happened a most terrible tempest and violent winds, with the most vehement showers, and continual lightnings, and horrid thunderings, and prodigious bellowings of the shaken earth;” so that many were led to believe that these things portended no common calamity. St. Luke mentions a fifth sign, namely, Fearful sights and great signs from heaven, Luk 21:11; where see the notes, as also on Isa 66:6. All these are the beginning of sorrows — Gr. ωδινων, a word which is properly used of the pains of travailing women. As if he had said, All these are only the first pangs and throes; and are nothing to that hard labour that shall follow.
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 vv6–15 And ye shall hear of wars ... - It…
And ye shall hear of wars ... - It is recorded in the history of Rome that violent agitations prevailed in the Roman empire previous to the destruction of Jerusalem. Four emperors, Nero, Galba, Otho, and Vitellius, suffered violent deaths in the short space of eighteen months. In consequence of these changes in the government, there were commotions throughout the empire. Parties were formed, and bloody and violent wars were the consequence of attachment to particular emperors. This is the more remarkable, as at the time that the prophecy was made, the empire was in a state of peace.
Rumours of wars - Wars declared or threatened, but not carried into execution. Josephus says that Bardanes, and after him Vologeses, declared war against the Jews, but it was not carried into execution, Antig. xx. 34. He also says that Vitellius, governor of Syria, declared war against Aretas, king of Arabia, and wished to lead his army through Palestine, but the death of Tiberius prevented the war, Antiq. xviii. 5. 3.
Read full note →
The end is not yet - The end of the Jewish economy; the destruction of Jerusalem will not immediately follow. Be not, therefore, alarmed when you hear of those commotions. Other signs will warn you when to be alarmed and seek security.
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 vv6, 7, 9, 11, 12, 13, 14, 15 Shall hear of wars. Most authors understand this second…
Shall hear of wars. Most authors understand this second sign of the Jewish wars which preceded the ruin of Jerusalem; others of the wars of Antichrist, previous to the end of the world. Both are very probable. The first is proved from history, and from the events; the latter, from what we learn from the Apocalypse, will certainly happen. (Menochius) --- These things must happen, as is said of scandals and heresies, not absolutely, but considering the malice of man, and the decree of God, by which he had determined to punish the Jews. (Maldonatus)
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 vv6, 7, 8, 9, 10, 13, 14, 15 6. Wars and rumours of wars — Wars actually…
6. Wars and rumours of wars — Wars actually occurring, and wars rumoured as likely to take place. These things — These words are in italics, being added by the translators from the parallel passage in Luke. The phrase these things stands here in precise contrast with the end. The most obvious principles of interpretation require, as before stated, that this end in the answer should be the same as the end in the question asked but a moment ago. The meaning, moreover, is not that these troubles are not themselves the end; but (what is important) that they are not the tribulation which portends or precedes the end of the world. Our Lord denies that these troubles will be followed by the end. It was indeed a doctrine of the Jews, as it is of Scripture, that a terrible tribulation will precede the coming of the Messiah. But our Lord forewarns them that these troubles, though they must be, as foreseen and predicted, yet they are not the true tribulation that precedes the second advent.
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 vv6, 7, 8, 10, 11, 12, 13, 14, 15 6. wars and rumours of wars] The second sign.…
6. wars and rumours of wars] The second sign. Philo and Josephus describe the disturbed state of Judæa from this date to the siege of Jerusalem. Massacres of the Jews were perpetrated at Cæsarea, at Alexandria, in Babylonia and in Syria.—See Milman’s History of the Jews, Bks. xii.–xv. Tacitus, characterising the same period, says “opus adgredior opimum casibus, atrox præliis, discors seditionibus, ipsa etiam pace sævum.” Hist. i. 2.
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 vv6–15 (6) Ye shall hear . . .—Literally, ye shall…
(6) Ye shall hear . . .—Literally, ye shall be about to hear—a kind of double future, or possibly an example of the transition between the older future tense and the use of an auxiliary verb.
Wars and rumours.—St. Luke adds “commotions.” The forty years that intervened before the destruction of Jerusalem were full of these in all directions; but we may probably think of the words as referring specially to wars, actual or threatened, that affected the Jews, such, e.g., as those of which we read under Caligula, Claudius, and Nero (Jos. Ant. xx. 1, 6). The title which the historian gave to his second book, “The Wars of the Jews,” is sufficiently suggestive. As the years passed on, the watchword, “Be not troubled,” must have kept the believers in Christ calm in the midst of agitation. They were not to think that the end was to follow at once upon the wars which were preparing the way for it.
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 vv6–15 Ye shall hear (mellhsete akouein). Ye are about, ye…
Ye shall hear (mellhsete akouein). Ye are about, ye are destined, to hear. "Futurum complicatum, audituri eritis" (Bengel). He addresses the apostles as representatives of the whole body of believers. Wars and rumours of wars; i.e. wars near at hand, and distant wars of which the rumour only reaches you, but which threaten to approach and menace your peace. (cf. Jer_4:19) The peace which reigned at Christ"s birth was rudely shattered after his death, though the wars before the destruction of Jerusalem were of no great importance. We hear of an in. tended expedition against Aretas (Josephus, "Ant.," 18:5. 3), of one of Caligula against the Jews (ibid., 18:8. 2), both of which, however, came to nothing. Then there were certain insurrections in the reigns of Claudius (ibid., 20:5, 3) and Nero (ibid., 20:8. 6-10). The Roman empire was disturbed; four emperors Nero, Galba, Otho, and Vitellius died by violence within a short space of time; the restless Parthians were a continual source of trouble. But these and such-like occurrences do little to exhaust the meaning of Christ"s prediction. He is looking forward to a distant future, and sees with prophetic eye the state of warfare which has prevailed from the disruption of the Roman empire, and which shall continue unto the end. See that ye be not troubled; rather, see, be ye not troubled, Look on it all, and yet be not affrighted. All these things (panta) must come to pass. All that I announce is sure to occur, not from any absolute necessity, but because of men"s passions and perverseness, which will bring it to pass. (see on Mat_18:7; and Jam_4:1) The end is not yet. These signs might lead men to think that the final consummation was close at hand. Our Lord warns against such a conclusion. St. Paul speaks of "the end" as occurring in Christ"s second advent. (1Co_15:24)
The Christian attitude in times of civil commotion.
Read full note →
There is always a tendency to exaggerate their importance. It is strange to find Christian people able to find some high prophetic allusion for every little war or social disturbance within the sphere of their knowledge. Every national trouble is manufactured into a sign of the "coming end." Precisely of this strange tendency our Lord so anxiously warned his disciples in this discourse. "Do not run away into extravagant imaginations under the impulse of every bit of local civil commotion. There will be a good deal of that sort of thing, but the "end is not yet." The world is not going to fall to ruin, even if Jerusalem should become a desolation." Our Lord bade the disciples take warning from passing events, so that they might secure their personal safety; but he intimated that they would be wise to leave the world"s future altogether in God"s hands, and not attempt to be wise above what was written.
I CHRISTIANS SHOULD LET PASSING EVENTS HELP TO GUIDE THEIR CONDUCT. Our Lord commended observing the "signs of the times." Illustrate by reference to the anticipated siege and destruction of Jerusalem. Our Lord pointed out certain events which the disciples should take as distinct warnings. They should respond to them by instant flight; and, as a matter of fact, the Christians of Jerusalem did note those signs, and did effect their escape to Pella. For Christians civil commotion is warning and education. It decides conduct, and it develops and tests character. Through the Christian ages this has been fully illustrated. There have been times of faction fight, of civil war, of invasion and national ruin.
Christ prepares his disciples for such times, which give them the chance of showing noble examples and exerting holy influences.
II CHRISTIANS SHOULD AVOID TRYING TO FIT PASSING EVENTS INTO GOD"S SECRET PLANS.
1. Because Christians never can know God"s secret, plans.
2. Because Christians could never fit their little pieces into the plan, even if they knew it. It is extraordinary that there has always been a strong disposition to expect a speedy termination of the whole system under which we live. It may be one of the forms of human conceit. We cannot imagine that things can last much longer after we are gone.
J.A. Alexander works out these two points.
1. So far as we have any means of judging, the "end is not yet.
2. So far as it remains a matter of doubt, it is better to assume that "the end is not yet," than to assume the contrary. 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 But the end is not yet.
Mat_24:6
But the end is not yet.
Read full note →
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 vv6, 8, 10, 11, 12, 13, 14, 15 6, 7. Ye shall hear of wars. The Jewish…
6, 7. Ye shall hear of wars. The Jewish war began in a.d. 66, and ended five years after. During this period all the Roman empire was filled with commotion. Nero, the emperor, was overthrown by Galba; six months after, Galba was overthrown by Otho; a few months after, Otho was overthrown by Vitelius; a little later, he was overthrown by Vespasian. All of these but the last, who ascended the throne shortly before Jerusalem was destroyed, died violent deaths.
Famines. The natural result of civil wars. Tacitus, the Roman historian, says of this period: “It was full of calamities, horrible with battles, rent with seditions, savage in peace itself.”
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 v15 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
Read full note →
(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.
C. I. Scofield 1917 · Public Domain On vv12, 14 i.e. lawlessness, sin. (See Scofield "Rom 3:23").
iniquity
i.e. lawlessness, sin. (See Scofield "Rom 3:23").
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 vv6, 9, 15 Other external signs:
Other external signs:
v. 6. And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet.
Read full note →
v. 7. For nation shall rise against nation and kingdom against kingdom; and there shall be famines and pestilences and earthquakes in divers places.
v. 8. All these are the beginning of sorrows.
Christ’s recital is impressive, dramatic: It will so happen, there is no question about it. he multiplicity of wars, the restlessness preceding, following wars, leading to new wars, wars in which the nations to which the Christians belong are involved, and wars of which they only hear by way of report and rumor; all these things are bound to happen, they are the result of the rejection of the Messiah; and so the Christians should not give way to perturbation, to excessive terror. They need calmness and strength, for that is not yet the end of sorrows. It was not the end before the destruction of Jerusalem, and it will not be the last thing before the end of the world. The wars, on the contrary, will assume a definite form. There will be uprisings, rebellions, of nation against nation, of people against people, of kingdom against kingdom, the Jews against the Syrians, the Tyrians against the Jews, the Jews and Galileans against the Samaritans, the Jews against the Romans and Agrippa, and civil war in Rome itself. As it was in the days before the destruction of Jerusalem, so the instances could be cited and multiplied from contemporaneous history, presaging the dissolution of the world, according to Christ’s word. Even so it is with famines and pestilences and earthquakes: A famine in the days of Claudius Caesar, Act 21:28, famines involving millions of people in our days; pestilences mentioned by the historians of those days, a most fearful, unexplainable pestilence sweeping over the earth in our times; earthquakes in Crete, in Asia Minor, on the islands of the Aegean, at Rome, in Judea, in those days, similar ones in our days devastating large cities and whole provinces. And these are only the beginning of the intolerable dolors.
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 vv6, 9, 12, 15 See that you are not troubled
See that you are not troubled
This can be stated in active form. AT: "Do not let these things trouble you" (See: Active or Passive)
Read full note →
For nation will rise against nation, and kingdom against kingdom
Both of these mean the same thing. Jesus is emphasizing that people everywhere will fight each other. (See: Parallelism and Metonymy)
the beginning of birth pains
This refers to the pains a woman feels before giving birth to a child. This metaphor means these wars, famines, and earthquakes are just the beginning of the events that will lead to the end of the age. (See: Metaphor)
translationWords
trouble
nation
kingdom
famine
labor pains
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 vv6, 8, 9, 10, 12, 13, 14, 15 24:6 these things must take place: Tumultuous times are…
24:6 these things must take place: Tumultuous times are part of God’s sovereign plan as he brings history to a close (see 24:7, 29-30; 2 Thes 2:8-12). • The end could refer to the close of an epoch (such as at AD 70) or the end of human history as we now know it (cp. Matt 24:13-14; see also 10:22; 13:39-40, 49).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.