RPM, Volume 17, Number 35, August 23 to August 29, 2015

Notes on the New Testament
Explanatory and Practical

Part 18

By Albert Barnes

Grand Rapids, Mich.:
Baker Book House, 1949.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 1

INTRO: Jesus foretells the destruction of the temple, as he takes his final leave of it, and teaches what were the signs of his coming. These predictions are also recorded in Mr 13:1-37; Lu 21:6-38.

Verse 1. And Jesus went out. He was going over to the Mount of Olives, Mt 24:3.

The buildings of the temple. The temple itself, with the surrounding courts, porches, and other edifices. See Barnes "Mt 21:12.

Mark says, that they particularly pointed out the stones of the temple, as well as the buildings. "In that temple," says Josephus, the Jewish historian, "were several stones which were forty-five cubits in length, five in height, and sixth in breadth;" that is, more than seventy feet long, ten wide, and eight high. These stones, of such enormous size, were principally used in building the high wall on the east side, from the base to the top of the mountain. They were also, it is said, beautifully painted with variegated colours.

{a} "And Jesus" Mr 13:1; Lu 21:5

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 2

Verse 2. There shall not be left here one stone upon another. At the time this was spoken, no event was more improbable than this. The temple was vast, rich, splendid. It was the pride of the nation, and the nation was at peace. Yet in the short space of forty years all this was exactly accomplished. Jerusalem was taken by the Roman armies, under the command of Titus, A. D. 70. The account of the siege and destruction of the city is left us by Josephus, an historian of undoubted veracity and singular fidelity. He was a Jewish priest. In the wars of which he gives an account, he fell into the hands of the Romans, and remained with them during the siege and destruction of the city. Being a Jew, he would of course say nothing designed to confirm the prophecies of Jesus Christ. Yet his whole history appears-almost like a running commentary on these predictions respecting the destruction of the temple. The following particulars are given on his authority:

After the city was taken, Josephus says that Titus "gave orders that they should now demolish the whole city and temple, except three towers, which he reserved standing. But for the rest of the wall, it was laid so completely even with the ground by those who dug it up from the foundation, that there was nothing left to make those believe who came hither that it had ever been inhabited." Maimonides, a Jewish writer, has also recorded that "Terentius Rufus, an officer in the army of Titus, with a ploughshare tore up the foundations of the temple," that the prophecy might be fulfilled, "Zion shall be ploughed as a field," Mic 3:12. This was all done by the direction of Divine Providence. Titus was desirous of preserving the temple; and frequently sent Josephus to the Jews to induce them to surrender and save the temple and city. But the prediction of the Saviour had gone forth; and, notwithstanding the wish of the Roman general, the temple was to be destroyed. The Jews themselves first set fire to the porticoes of the temple. One of the Roman soldiers, without any command, threw a burning firebrand into the golden window, and soon the temple was in flames. Titus gave orders to extinguish the fire; but, amidst the tumult, none of his orders were obeyed. The soldiers pressed to the temple, and neither fear, nor entreaties, nor stripes, could restrain them. Their hatred of the Jews urged them on to the work of destruction; and thus, says Josephus, the temple was burnt against the will of Caesar.--Jewish Wars, book vi., chap. iv. S: 5, 6, 7.

{b} "there shall not" 1 Ki 9:7; Jer 26:18; Lu 19:44

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 3

Verse 3. He sat upon the mount of Olives. See Barnes "Mt 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, Mr 13:3. The prediction that the temple would be destroyed, Mt 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.

When shall these things be! There are three questions here:

1st. When those things should take place.

2nd. What should be the signs of his coming.

3rd. 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 Babylonish captivity, and deliverance by the Messiah, and therefore was used by the prophet. See Barnes "Isa 1:1, paragraph 7.

Sign of thy coming. Evidence that thou art coming. By what token shall we know that thou art coming?

{c} "end of the world" 1 Th 5:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 4

Verses 4,5. Take heed, etc. He first gives them a caution to beware of deception. They were to be constantly on their guard, as many would arise to deceive the people.

Many shall come in my name. Not in the name or by the authority of Jesus, but in the name of the Messiah, or claiming to be the Messiah.

I am Christ. I am the Messiah. Mt 1:1

The Messiah was expected at that time, Mt 2:1,2. Many would lay claims to being the Messiah, and, as he was universally expected, many would easily be led to believe in them. There is abundant evidence that this was fully accomplished. Josephus informs us that there were many, who pretended to Divine inspiration, deceived the people, leading out numbers of them into the desert. "The land," says he, "was overrun with magicians, seducers, and impostors, who drew the people after them in multitudes into solitudes and deserts, to see the signs and miracles which they promised to show by the power of God."

Among these are mentioned particularly Dositheus, the Samaritan, who affirmed that he was Christ; Simon Magus, who said he appeared among the Jews as the Son of God; and Theudas, who persuaded many to go with him to the river Jordan, to see the waters divided. The names of twenty-four false Messiahs are recorded as having appeared between the time of the emperor Adrian and the year 1682.

{d} "take heed" Col 2:8; 2 Th 2:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 5

Verse 5. No Barnes text on this verse.

See Barnes on "Mt 24:2"

{e} "in my name" Jer 14:14.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 6

Verse 6. And ye shall hear of wars, etc. It is recorded in the history of Rome, that the most 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 the 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 Volageses, declared war against the Jews, but it was not carried into execution, Ant. 20,34. 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, Ant. 18,5,3.

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.

{f} "hear of wars" Da 12:1 and following

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 7

Verse 7. Nation shall rise against nation, and kingdom against kingdom. At Caesarea, the Jews and Syrians contended about the right to the city, and twenty thousand of the Jews were slain. At this blow the whole nation of the Jews was exasperated, and carried war and desolation through the Syrian cities and villages. Sedition and civil war spread throughout Judea; Italy was also thrown into civil war, by the contests between Otho and Vitellius for the crown.

And there shall be famines. There was a famine foretold by Agabus, Ac 11:28, which is mentioned as having occurred, by Tacitus, Suetonius, and Eusebius; and which was so severe in Jerusalem, Josephus says, that many people perished for want of food, Ant. 20, 2. Four times in the reign of Claudius, (AD 41-54,) famine prevailed in Rome, Palestine, and Greece.

Pestilences. Raging, epidemic diseases. The plague, sweeping off multitudes of people at once. It is commonly the attendant of famine, and often produced by it. A pestilence is recorded as raging in Babylonia, AD 40, (Joseph. Ant. 18, 9, 8) in Italy, AD 66, (Tacitus, 16, 13.) Both of these took place before the destruction of Jerusalem.

Earthquakes. In prophetic language, earthquakes sometimes mean political commotions. Literally, they are tremors or shakings of the earth, and often shaking cities and towns to ruin. The earth opens, and houses and people sink indiscriminately to destruction. Many of these are mentioned as preceding the destruction of Jerusalem. Tacitus mentions one in the reign of Claudius, at Rome; and says that, in the reign of Nero, the cities of Laodicea, Hierapolis, and Colosse, were overthrown; and the celebrated Pompeii was overwhelmed, and almost destroyed by an earthquake, Annales, 15, 22. Others are mentioned as occurring at Smyrna, Miletus, Chios, and Samos. Luke adds, "And fearful sights and great signs shall there be from heaven," Lu 21:11. Josephus, who had probably never heard of this prophecy, and who certainly would have done nothing designedly to show its fulfillment, records the prodigies and signs which he says preceded the destruction of the city. A star, says he, resembling a sword, stood over the city, and a comet that continued a whole year. At the feast of unleavened bread, during the night, a bright light shone round the altar and the temple, so that it seemed to be bright day, for half an hour. The eastern gate of the temple, of solid brass, fastened with strong bolts and bars, and which had been shut with difficulty by twenty men, opened in the night of its own accord. A few days after that feast, he says, "before sunsetting, chariots and troops of soldiers in their armour were seen running about among the clouds, and surrounding of cities." A great noise, as of the sound of a multitude, was heard in the temple, saying, "LET US REMOVE HENCE." Four years before the war began, Jesus the son of Artanus, a plebeian and a husbandman, came to the feast of the tabernacles, when the city was in peace and prosperity, and began to cry aloud, "A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegroom and the brides, and a voice against this whole people!" He was scourged, and at every stroke of the whip he cried, "Woe, woe to Jerusalem!"--This cry he says, was continued every day for more than seven years, till he was killed in the siege of the city, exclaiming, "Woe, woe to myself also."--Jewish Wars, B. vi. ch. v. & 3.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 8

Verse 8. The beginning of sorrows. Far heavier calamities are yet to come before the end.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 9

Verse 9. To be afflicted. By persecution, imprisonment, scourging, etc. "They shall deliver you up to councils," Mr 13:9: to the great council, or sanhedrim--for this is the word in the original. See Barnes "Mt 5:22".

This was fulfilled when Peter and John were brought before the council, Ac 4:5-7. Mark further adds, Mr 13:9 that they should be delivered to synagogues and to prisons to be beaten, and should be brought before rulers and kings for his name's sake. All this was remarkably fulfilled. Peter and John were imprisoned, Ac 4:3; Paul and Silas also, Ac 16:24. They were also beaten, (Ac 16:23.) Paul was brought before Gallio, Ac 18:12; before Felix, Ac 24:24; and before Agrippa, Ac 25:23.

And shall kill you. That is, shall kill some of you. Stephen was stoned, Ac 7:59; James was killed by Herod, Ac 12:2, and in addition to all that the sacred writers have told us, the persecution under Nero took place before the destruction of Jerusalem, in which were put to death, with many others, Peter and Paul. Most of the apostles, it is believed, died by persecution. When they were delivered up, Jesus told them not to premeditate what they should say, for he would give them a mouth of wisdom, which all their adversaries could not gainsay or resist, Lu 21:14,15. The fulfillment of this is recorded in the case of Stephen, Ac 6:10; and of Paul, who made Felix tremble, Ac 24:25.

Ye shall be hated of all nations. This was fulfilled then, and has been in all ages. It was judged to be a crime to be a Christian. Multitudes for this, and for nothing else, were put to death.

For my name's sake. On account of attachment to me; or because you bear my name as Christians.

{h} "Then shall" Lu 21:12

{i} "kill you" Joh 16:2; Ac 7:59

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 10

Verse 10. Shall many be offended. See Barnes "Mt 5:29".

Many shall stumble, fall, apostatize, from a profession of religion. Many who professed to love me, shall then show that they had no real attachment to me; and in those trying times shall show that they knew nothing of genuine Christian love. See 1 Jo 2:19.

Shall betray one another. Those who thus apostatize from professed attachment to me shall betray others who really love me. This they would do to secure their own safety, by revealing the names, habitations, or places of concealment of others.

Shall hate one another. Not that real Christians would do this, but those who had professed to be such, would then show that they were not, and would hate one another. Luke adds, that they should be betrayed, "by parents, and brethren, and kinsfolks, and friends." They would break over the most tender ties to surrender Christians to punishment. So great would be their hatred of Christianity, that it would overcome all the natural endearments of kindred and home. This, in the persecutions of Christians, has been often done; and nothing shows more fully the deep and deadly hatred of the human heart to the gospel.

{k} "offended" Mt 13:21

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 11

Verse 11. And many false prophets. Many men, pretending to be prophets, or foretellers of future events. This refers not to the false Messiahs of which he had spoken, Mt 24:6 but to prophets who should appear during the siege of the city. Of them Josephus says, "The tyrannical zealots who ruled the city suborned many false prophets to declare that aid would be given to the people from heaven. This was done to prevent them from attempting to desert, and to inspire confidence in God." See Jewish Wars, book vi., Chap. 5, & 2, 3.

{l} "And many false" 2 Pe 2:1; 1 Jn 4:3

{m} "deceive many" 1 Ti 4:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 12

Verse 12. And because iniquity, etc. The word iniquity here seems to include the cruelty of the Jews and Romans in their persecutions; the betraying of Christians by those who professed to be such; and the pernicious errors of false prophets and others. The effect of all this would be, that the ardour of feeling of many Christians would be lessened. The word wax means to become. It is an old Saxon word, not used now in this sense, except in the Bible. The fear of death, and the deluding influence of false teachers, would lessen the zeal of many timid and weak professors; perhaps also of many real but feeble Christians.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 13

Verse 13. He that shall endure unto the end--shall be saved. The word "end" here has by some been thought to mean the destruction of Jerusalem, or the end of the Jewish economy. And the meaning has been supposed to be, he that perseveres in bearing these persecutions to the end of the wars shall be safe. God will protect his people from harm, so that not a hair of the head shall perish. Others, with more probability, have referred this to final salvation, and refer the "end" to the close of life. He that bears afflictions and persecutions faithfully--that constantly adheres to his religion, and does not shrink till death--shall be saved, or shall enter heaven. So Lu 21:18 says, there should not a hair of the head perish; i.e. they should be saved. A hair of the head, or the smallest part or portion, is a proverbial expression, denoting the certainty and completeness of their salvation. Lu 21:19 farther adds, "In your patience possess ye your souls." That is, keep your souls patient; keep proper possession of patience as your own. It is a part of religion to teach it; and in these trying times let it not depart from you.

{o} "But he that" Re 2:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 14

Verse 14. And this gospel--shall be preached in all the world. The evidence that this was done is to be chiefly derived from the New Testament, and there it is clear. Thus Paul declares that it was preached to every creature under heaven, Col 1:6,23 that the faith of the Romans was spoken of throughout rite whole world, Ro 1:8 that he preached in Arabia, Ga 1:17 and at Jerusalem, and round about unto Illyricum, Ro 15:19. We know also that he travelled through Asia Minor, Greece, and Crete; that he was in Italy, and probably in Spain and Gaul, Ro 15:24-28. At the same time, the other apostles were not idle; and there is full proof that within thirty years after this prophecy was spoken, churches were established in all these regions.

For a witness unto all nations. This preaching the gospel indiscriminately to all the Gentiles shall be a proof to them, or a witness, that the division between the Jews and Gentiles was about to be broken down. Hitherto the blessings of revelation had been confined to the Jews. They were the peculiar people of God. His messages had been sent to them only. When, therefore, God sent the gospel to all other people, it was proof, or a witness unto them, that the peculiar Jewish economy was at an end.

Then shall the end come. The end of the Jewish economy. The destruction of the temple and city.

{p} "be preached" Mt 28:19; Ro 10:18; Re 14:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 15

Verse 15. The abomination of desolation. This is a Hebrew expression, meaning an abominable or hateful destroyer. The Gentiles were all held in abomination by the Jews, Ac 10:28. The abomination of desolation means the Roman army; and is so explained by Lu 21:20. The Roman army is farther called the abomination, on account of the images of the emperor and the eagles, carried in front of the legions, and regarded by the Romans with divine honours.

Spoken of by Daniel the prophet. Da 9:26,27; 11:31; 12:11.

Stand in the holy place. Mark says, "standing where it ought not," meaning the same thing. All Jerusalem was esteemed holy, Mt 4:5. The meaning of this is, when you see the Roman armies standing in the holy city, or encamped around the temple, or the Roman ensigns or standards in the temple. Josephus farther relates, that when the city was taken, the Romans brought their idols into the temple, and placed them over the eastern gate, and sacrificed to them there. Jewish Wars, book vi., chap. 6, 1.

Whoso readeth, etc. This seems to be a remark made by the evangelist, to direct the attention of the reader particularly to the meaning of the prophecy by Daniel.

{q} "spoken of" Da 9:27; 12:11

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 16

Verse 16. Then let them, etc. Then Christians may know that the end is come, and should seek a place of safety. Destruction would not only visit the city, but would extend to the surrounding part of Judea.

The mountains. The mountains of Palestine abound in caves, a safe retreat for those pursued. In all ages these caves were the favourite places of robbers; and were also resorted to by those in danger, 1 Sa 13:6; 22:1; 2 Sa 23:13; Jos 10:16.

In those mountains they would be safe.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 17

Verse 17. Him which is on the housetop. The roofs of the houses in eastern countries were made flat, so that they were favourable places for walking and retirement. See Barnes "Mt 9:2".

The meaning here is, that he who should be on the house-top when this calamity came upon the city, should flee without delay; he should not even take time to secure any article of apparel from his house. So sudden would be the calamity, that by doing it he would endanger his life.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 18

Verse 18. Return back to take his clothes. His clothes which, in working, he had laid aside; or which in fleeing he should throw off as an incumbrance. Clothes here means the outer garment, commonly laid aside when men worked, or ran. See Barnes "Mt 5:40".

These directions were followed. It is said that the Christians, warned by these predictions, fled from the city to Pella, and other places beyond Jordan; so that there is not evidence that a single Christian perished in Jerusalem. Eusebius, Hist. Eccl., lib. 3, ch. 6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 19

Verse 19. No Barnes text on this verse.

{r} "woe unto" Lu 23:29

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 20

Verse 20. But pray ye, etc. The destruction was certainly coming. It could not be prevented. Yet it was right to pray for a mitigation of the circumstances, that it might be as mild as possible. So we know that calamity is before us; sickness, pain, and bereavement, and death, are in our path; yet though we know that these things must come upon us, it is right to pray that they may come in as mild a manner as may be consistent with the will of God. We must die; but it is right to pray that the pains of our dying may be neither long nor severe.

In the winter. On account of the cold, storms, etc. To be turned, then from home, and compelled to take up all abode in caverns, would be a double calamity.

Neither on the sabbath day. Journeys were prohibited by the law on the sabbath, Ex 16:29. The law of Moses did not mention the distance to which persons might go on the sabbath; but most of the Jews maintained that it should not be more than two thousand cubits. Some supposed that it was seven furlongs, or nearly a mile. This distance was allowed, in order that they might go to their places of worship. Most of them held that it was not lawful to go farther, under any circumstances of war or affliction. Jesus teaches them to pray that it might not be on the sabbath, because if they should not go farther than a sabbath-day's journey, they would not be beyond the reach of danger; and if they did, they would be exposed to the charge of violating the law. It should be added, that it was almost impracticable to travel in Judea on that day, as the gates of the cities were usually closed, Ne 13:19-22.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 21

Verse 21. There shall be great tribulation. The word tribulation means calamity, or suffering. Lu 21:24 has specified in what this tribulation should consist. "They shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles shall be fulfilled." That is, until the time allotted for the Gentiles to do it shall be fully accomplished; or as long as God is pleased to suffer them to do it.

The first thing mentioned by Luke is, that they should fall by the edge of the sword. That is, should be slain in war, as the sword was then principally used in war. This was most strikingly fulfilled. Josephus, in describing it, uses almost the very words of our Saviour. All the calamities, says he, which had befallen any nation from the beginning of the world, were but small in comparison with those of the Jews. Jewish Wars, book i., preface, S: 4.

He has given the following account of one part of the massacre when the city was taken: "And now rushing into the city, they slew whomsoever they found, without distinction, and burnt the houses and all the people who had fled into them. And when they entered for the sake of plunder, they found whole families of dead persons, and houses full of carcasses destroyed by famine; then they came out with their hands empty. And though they thus pitied the dead, they had not the same emotion for the living, but killed all they met, whereby they filled the lanes with dead bodies. The whole city ran with blood, insomuch that many things which were burning were extinguished by the blood." Jewish Wars, book vi. chap. 8, S: 5; chap. 9, S: 2, 3. He adds, that in the siege of Jerusalem, not fewer than eleven hundred thousand perished (Jewish Wars, book vi., chap. 9, S: 3)--a number almost as great as are in the whole city of London. In the adjacent provinces no fewer than two hundred and fifty thousand are reckoned to have been slain; making in all whose deaths were ascertained, the almost incredible number of one million three hundred and fifty thousand, who were put to death. These were not indeed all slain with the sword. Many were crucified. "Many hundreds," says he, (Jewish Wars, book vi. Chap. xi Chap. xi. S:1) "were first whipped, then tormented with various kinds of tortures, and finally crucified: the Roman soldiers nailing them (out of the wrath and hatred they bore to the Jews) one after one way, and another after another, to crosses, by way of jest, until at length the multitude became so great that room was wanting for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled--" His blood be on us, and on our children," Mt 27:25. If it be asked how it was possible for so many people to be slain in a single city, it is answered, that the siege of Jerusalem commenced during the time of the passover, it is estimated that more than three millions were usually assembled. See Josephus, Jewish Wars, book vi., chap. ix., S: 3, 4.

A horrible instance of the distress of Jerusalem is related by Josephus. The famine during the siege became so great that they ate what the most sordid animals refused to touch. A woman of distinguished rank, having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her babe, and had eaten one half of him before the deed was discovered. Jewish Wars, book vi., chap. 3, S: 3, 4. This cruel and dreadful act was also in fulfillment of prophecy, De 28:53,56,57.

Another thing added by Luke Lu 21:24) was, that "they should be led captive into all nations." Josephus informs us that the captives taken during the whole war amounted to ninety-seven thousand. The tall and handsome young men Titus reserved for triumph; of the rest, many were distributed through the Roman provinces, to be destroyed by wild beasts in theatres; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. Jewish Wars, book vi., chap. 9,. S:2,3.

{s} "For then shall be" Da 12:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 22

Verse 22. Except those days should be shortened. If the calamities of the siege should be lengthened out. If famine and war should be suffered to rage.

No flesh be saved. None of the nations would be preserved alive. All the inhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them.

But for the elect's sake. The elect here doubtless means Christians. See 1 Pe 1:2; Ro 1:7; Eph 1:4; 1 Th 1:4.

The word elect means to choose. It is given to Christians because they are "chosen to salvation through sanctification of the Spirit and belief of the truth," 2 Th 2:13. It is probable that in Jerusalem and the adjacent parts of Judea, there were many who were true followers of Christ. On their account--to preserve them alive, and to make them the instruments of spreading the gospel he said those days should not be lengthened out, and suffered to produce their destruction. It is related by Josephus, (Jewish Wars, book i. chap. 12, S: 1,) that Titus at first resolved to reduce the city by famine, he therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there and, contrary to his original intention, he pressed the siege, and took the city by storm--thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the "elect." So the designs of wicked men, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. See Isa 10:7, and See Barnes "Isa 10:7" on that verse.

{t} "for the elect's sake" Isa 65:8,9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 23

Verse 23. Lo, here is Christ. The Messiah. The Jews expected the Messiah to deliver them from Roman oppression. In the time of these great-calamities they would anxiously look for him, Many would claim to be the Messiah. Many would follow them. Many would rejoice to believe that he was come, and would call on others, Christians with the rest, to follow them.

Believe it not. You have evidence that the Messiah has come, and you are not to be deceived by the plausible pretensions of others.

{u} "Then if any" De 13:1-3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 24

Verse 24. False Christs. Persons claiming to be the Messiah.

False prophets. Persons claiming to be the prophet spoken of by Moses, De 18:15 or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mt 24:5.

Shall shew great signs and wonders. That is, shall pretend to work miracles. Shall so nearly resemble prophets in their miraculous power as to render it difficult to detect the imposture. Josephus represents the false Christs and prophets that appeared, as magicians and sorcerers. He says they led the people out into the deserts, and promised to work miracles to deliver them. Ant., book xx., chap. 8, S: 6.

If it were possible, they shall deceive, etc. So nearly would their pretended miracles resemble true miracles, as to render it difficult to detect the imposition; and so much so, that if it were possible they would persuade even true Christians that they were the Messiah. But this was not possible. They would be too firmly established in the belief that Jesus was the Christ, to be wholly led away by others. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth; but they cannot be wholly deceived, and seduced from the Saviour. Our Saviour says, that if this were possible, it would be done then. But it was not possible.

{v} "For there shall" Mt 24:5,11

{w} "shall shew" 2 Th 2:9-11; Re 13:13

{x} "if it were possible" Joh 10:28,29

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 25

Verse 25. Behold, etc. Mark adds, Mr 13:23 "Take ye heed." The reason why he told them before, was that they might be on their guard, and be prepared for those calamities.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 26

Verse 26. Behold, he is in the desert. The Jews had formed the expectation that the Messiah would appear suddenly, from some unexpected quarter. Hence many would be looking to the desert places, expecting that he would come from them. Accordingly, most of the impostors and pretended prophets led their people into the deserts.

Go not forth. Do not follow them. They will only deceive you.

In the secret chambers. Concealed in some house, or some retired part of the city. Many would, doubtless, pretend that the Messiah was concealed there; and, either for the purpose of encouraging or deceiving the people, would pretend that they had discovered him.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 27

Verse 27. For as the lightning cometh out of the east, etc. This is not designed to denote the quarter from which he would come, but the manner. He does not mean to affirm that the Son of man will come from the east, but that he will come in a rapid and unexpected manner, like the lightning. Many would be looking for him in the desert; many in secret places. But, he said, it would be useless to be looking in that manner. It was useless to look to any particular part of the heavens, to know where the lightning would next flash. In a moment it would blaze in an unexpected part of the heavens, and shine at once to the other part. So rapidly, so unexpectedly, in so unlooked-for a quarter would be his coming. See Lu 10:18; Zec 9:14.

The coming of the Son of man. It has been doubted whether this refers to the destruction of Jerusalem, or to the coming at the day of judgment. For the solution of this doubt, let it be remarked,

(1.) that those two events are the principal scenes in which our Lord said he would come, either in person or in judgment.

(2.) That the destruction of Jerusalem is described as his coming, his act, for their great crimes.

(3.) That these events--the judgment of Jerusalem and the final judgment --in many respects greatly resemble each other.

(4.) That they will bear, therefore, to be described in the same language. And,

(5.) therefore, that the same words often include both events, as properly described by them. The words, therefore, had doubtless a primary reference to the destruction of Jerusalem, but such an amplitude of meaning as also to express his coming to judgment.

See Barnes "Isa 1:1, S: 7, (3.)

{y} "the lightning" Zec 9:14; Lu 17:24

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 28

Verse 28. Wheresoever, etc. The words in this verse are proverbial. Vultures and eagles easily ascertain where dead bodies are, and come to devour them. So with the Roman army. Jerusalem is like a dead and putrid corpse. Its life is gone, and it is ready to be devoured. The Roman armies will find it out, as the vultures do a dead carcass, and will come around it, to devour it. This proverb also teaches a universal truth. Wherever wicked men are, there will be assembled the instruments of their chastisement. The providence of God will direct them there, as the eagles are directed to a dead carcass.

This verse is connected with the preceding by the word "for," implying that this is a reason for what is said there, that the Son of man would certainly come to destroy the city, and that he would come suddenly. The meaning is, he would come by means of the Roman armies, as certainly, as suddenly, and as unexpectedly, as whole flocks of vultures and eagles, though unseen before, suddenly find their prey, see it at a great distance, and gather in multitudes around it. Travellers in the deserts of Arabia tell us that they sometimes witness a speck in the distant sky, which for a long time is scarcely visible. At length, it grows larger; it comes nearer; and they at last find that it is a vulture, that has from an immense distance seen a carcass lying on the sand. So keen is their vision, and so aptly does this represent the Roman armies, though at an immense distance, yet spying, as it were, Jerusalem, a putrid carcass, and hastening in multitudes to destroy it.

{x} "For wheresoever" Job 39:30

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 29

Verse 29. Shall the sun be darkened, etc. The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa 13:10; and of Tyre, Isa 24:23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa 34:4. See also Isa 50:3; 60:19,20; Eze 32:7; Joe 3:15.

To the description in Matthew, Luke has added, Lu 21:25 there should be "distress of nations, with perplexity; the sea and the waves roaring; men's hearts falling them for fear, and for looking after those things which are coming upon the earth." All these are figures of great and terrible calamity. The roaring of the waves of the sea denotes great tumult and affliction among the people, Perplexity means doubt, anxiety; not knowing what to do to escape. Men's hearts failing them for fear, or by reason of fear. Their fears would be so great as to take away their courage and strength.

{a} "shall be darkened" Isa 13:10; Eze 32:7; Am 5:20; Ac 2:20; Re 6:12

{b} "heavens shall be shaken" 2 Pe 3:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 30

Verse 30. The sign of the Son of man. The evidence that Christ is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him, Mt 24:3 what should be the sign of his coming, and of the end of the world. In his answer, he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign or evidence of his coming was found in the fulfillment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels, 1 Th 4:16; Lu 21:27; Mt 26:64; Ac 1:11.

All the tribes of the earth mourn. This is, either all the tribes or people of the land of Judea shall mourn at the great calamities coming upon them, or all the nations of the world shall wail when He comes to judgment. All the wicked shall mourn at the prospect of their doom, Re 1:7. The cause of their wailing at the day of judgment shall be chiefly that they have pierced, killed, rejected the Saviour, and that they deserve the condemnation that is coming upon them, Joh 19:37; Zec 12:12.

And they shall see the Son of man. The Lord Jesus coming to judgment. Probably this refers more directly to his coming at the last day, though it may also mean that the evidence of his coming to destroy Jerusalem shall then be seen.

In the clouds of heaven. He ascended in a cloud, Ac 1:9. He shall return in like manner, Ac 1:11. The clouds of heaven denote not the clouds in heaven, but the clouds that appear to shut heaven, or the sky, from our view.

With power. Power, manifest in the destruction of Jerusalem, by the wonders that preceded it, and by the overturning of the temple and city. In the day of judgment, power manifest by consuming the material world, 2 Pe 3:7,10,12

by raising the dead, Joh 5:29,30; 1 Co 15:52

by changing those who may be alive when he shall come; that is, making their bodies like those who have died, and been raised up, 1 Th 4:17; 1 Co 15:52 by bringing the affairs of the world to a close, receiving the righteous to heaven, Mt 25:34; 1 Co 15:57 and by sending the wicked, however numerous or however strong, down to hell, Mt 25:41,46; Joh 5:29.

Great glory. The word glory here means the visible display of his honour and majesty. This glory will be manifested by the manner of his coming, Mt 26:64 by the presence of the angels, Mt 25:31; and by the wonders that shall attend him down the sky.

{c} "of man in" Da 7:13; Re 1:7

{d} "and they shall" Mt 16:27; Mr 13:26; Lu 22:69

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 31

Verse 31. And he shall send his angels. Angels signify, literally, messengers, Lu 7:24; 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger, Ps 104:4. But it most commonly refers to the race of intelligences more exalted than man, who are employed often in the work of man's rescue from ruin, and his salvation, Heb 1:14. In either of these senses, it might here refer to deliverance granted to his people in the calamities of Jerusalem. It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they dwelt when the city was destroyed. But the language seems to refer rather to the end of the world; and no doubt its principal application was intended to be to the gathering of his elect, at the day of judgment.

With a great sound of a trumpet. The Jewish assemblies used to be called together by the sound of a trumpet, as ours are by bells, Le 25:9; Nu 10:2; Jud 3:27.

Hence, when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour, speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he meant that this would be literally so, but only to indicate the certainty that the world would be assembled together. Similar language is often used, when speaking of the judgment, 1 Th 4:16; 1 Co 15:52. A trump, or trumpet was a wind instrument, made at first of the horns of oxen, and afterwards of rams' horns, cut off at the smaller extremity. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small bell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet.

They shall gather together his elect. Elect. See Barnes "Mt 24:22".

The word means Christians--the chosen of God. If this refers to the destruction of Jerusalem, it means, God shall send forth his messengers--whatever he may choose to employ for that purpose--signs, wonders, human messengers, or the angels themselves--and gather Christians into a place of safety, so that they shall not be destroyed with the Jews. If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places, Mt 13:39,41-43.

This shall be done before the living shall be changed, 1 Co 15:51,52; 1 Th 4:16,17.

From the four winds. That is, from the four quarters of the globe--east, west, north, and south. The Jews expressed those quarters by the winds blowing from them. See Eze 37:9. See also Is 43:5,6.

From one end of heaven etc. Mark says, Mr 13:27 from the uttermost part of the earth to the uttermost part of heaven." The expression denotes that they shall be gathered from all parts of the earth where they are scattered.

The word heaven is here used to denote the visible heavens or the sky, meaning that through the whole world he would gather them. See Ps 19:1-6; De 4:32.

{1} "angels" or, "with a trumpet and a great voice"

{e} "sound" 1 Th 4:16

{f} "his elect" Zec 14:5

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 32

Verse 32. Now learn a parable. See Barnes "Mt 13:3".

The word here means, rather, an illustration. Make a comparison, or judge of this as you do respecting a fig-tree.

Fig tree. This was spoken on the Mount of Olives, which produced not only olives, but figs. Possibly one was near when he spoke this.

When his branch, etc. When the juices return from the roots into the branches, and the buds swell and burst, as if tender, and too feeble to-contain the pressing and expanding leaves. When you see that, you judge that spring and summer are near.

{g} "learn" Lu 21:29

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 33

Verse 33. So likewise ye, etc. In the same manner, when you see what I have predicted, the signs around Jerusalem, then know that its destruction is at hand.

Is near. Luke says, Lu 21:28 that "your redemption draweth nigh;" and, Lu 21:31 "the kingdom of God is nigh at hand." Your deliverance from the dangers that threaten the city approaches, and the kingdom of God will be set up in the earth; or your everlasting redemption from sin and death will come at the day of judgment, and his eternal kingdom is to be established in the heavens.

{1} "it" or, "He"

{h} "even" Jas 5:9

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 34

Verse 34. This generation, etc. This age; this race of men. A generation is about thirty or forty years. The destruction of Jerusalem took place about forty years after this was spoken. See Barnes "Mt 16:28".

Till all these things, etc. Till these things shall receive a full accomplishment. Till events shall take place that shall be a complete fulfillment, if there were nothing farther intended. He does not mean to exclude here the reference to the judgment, but to say that the destruction of Jerusalem would be such as to make appropriate the words of the prediction, were there nothing beyond. So when death was threatened to Adam, the propriety of the threatening would have been seen, and the threatening would have been fulfilled, had men suffered only temporal death. At the same time, the threatening had a fulness of meaning, that would cover also, and justify, eternal death in hell. Thus the words of Christ, describing the destruction of Jerusalem, had a fulness of signification that would meet also the events of the judgment, and whose meaning would not be filled up till the world was closed.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 35

Verse 35. Heaven and earth shall pass away, etc. You may sooner expect to see the heaven and earth pass away, and return to nothing, than my words to fail.

{i} "Heaven and earth" Ps 102:26; Isa 51:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 36

Verse 36. But of that day and hour. Of the precise time of the fulfillment. The general signs of its coming have been given; as the budding of the fig-tree is a certain indication that summer is near. But the precise time is not indicated by these things. One part of their inquiry was, Mt 24:3 when those things should be. He now replies to them, by saying that the precise time would not be foretold.

Knoweth no man, no, not the angels. See Barnes "Mr 13:32".

{k} "But of that" Zec 14:7; 1 Th 5:2

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 37

Verse 37. Noe. The Greek way of writing Noah. See Ge 6:1-9:29. The coming of the Son of man would be as it was in the days of Noah:

1st. In its being sudden and unexpected, the precise time not being made known, though the general indications had been given.

2nd. The world would be found as it was then.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 38

Verse 38. For as in the days, etc. The things mentioned here denote attention to the affairs of this life, rather than to what was coming on them. It does not mean that these things were wrong, but only that such was their actual employment, and that they were regardless of what was coming upon them.

{l} "until the day" Ge 6:2

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 39

Verse 39. And knew not. That is, they knew not the exact time, until it came upon them. So, says he, it shall be when the Son of man shah come. They shall not know the precise time until he comes, and then they shall be found engaged in the ordinary business of life unconcerned.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 40

Verse 40. Then shall two be in the field, etc. The calamity shall come suddenly. There shall be no escape for those whom it overtakes.

One shall be taken. The word taken may mean, either to be taken away from the danger, i.e. rescued, as Lot was, Lu 17:28,29 or to be taken away by death. Probably the latter is the meaning.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 41

Verse 41. Two women, etc. Grinding in the East was performed, as it is now, chiefly by hand. The mill-stones were about two feet in diameter, and half a foot in thickness. The lower one was fixed, and the upper one was turned by a handle, or crank. This was done by two persons, who sat opposite to each other. One took hold of the mill-handle, and turned it half way round; the other then seized it, and completed the revolution. This was done by women; by servants of the lowest order; and was a very laborious employment. See Ex 11:5 Job 31:10; Isa 47:2; Jud 16:21.

The meaning of this verse is similar to the former, of two persons sitting near to each other, one shall be taken, and the other left. The calamity would be sudden, and would come upon them before they were aware.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 42

Verse 42. Watch. Be looking for his coming. Be expecting it as near; as a great event; as coming in an unexpected manner. Watch the signs of his coming, and be ready.

{m} "therefore" Lu 12:39; Re 3:3; 16:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 43

Verse 43. But know this, etc. If a man knew the hour, or about the hour, when a robber would come, he would be ready for him. So you know not the exact hour, but you know it is near, when the Son of man will come. He will come suddenly, as a thief comes, without giving previous warning, 1 Th 5:2; 2 Pe 3:10; Re 3:3; 16:15.

Goodman. See Barnes "Mt 20:11".

Thief. A robber. A thief, with us, means one who takes goods without doing violence --secretly, silently. The original word means one who does it by housebreaking, or by highway violence, Lu 10:30.

Broken up. Broken into--either by the doors or windows.

In what watch. In which of the four quarters of the night. See Barnes "Mt 14:25".

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 44

Verse 44. Be ye also ready. Lu 21:36 says, that he charged them to pray always, that they might be accounted worthy to escape those things--the judgments coming upon the wicked--and to stand before the Son of man--i. e. to stand there approved by him, or admitted to his favour. He also charged them Lu 21:34 to take heed, and not to suffer their hearts to be overcharged with surfeiting, or too much eating, or drunkenness, or the cares of this life, lest that day should come upon them unawares; things improper if there were no judgment-- peculiarly mad and wicked when the judgment is near.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 45

Verses 45--51. This passage is in fact a parable, though it is not expressly so called. The design is to show that his disciples should act as if they were each moment expecting his return. This he illustrates by the conduct of a servant who did not expect his master soon to return, who acted with great impropriety, and who was accordingly punished.

Verse 45. Who then is a faithful and wise servant, etc. By the conduct of a faithful and wise servant he intends to denote a faithful Christian, a servant of God, or a teacher of religion.

Whom his lord. His master. It has no reference to God. It means the lord or master of the servant. Applied to Christian teachers, in the spiritual meaning of the parable, it refers to Christ, who has appointed them as teachers, and who is their Lord and Master, Joh 13:13,14.

Over his household. His family. Christian ministers are the servants of God appointed over the church, the family of Christ, 1 Th 5:12,13; 1 Co 3:5; 4:1,2; 12:28.

Meat in due season. The word meat here means food of all kinds. When the Bible was translated into English, it included, as the original does, all kinds of provisions requisite to support and nourish life.

In due season. At the proper time. As they need it, or in the accustomed times. This was the office of a steward. Among the ancients this office was often filled by a slave--one who had shown himself trusty and faithful. The duty was to have a general superintendence over the affairs of the family. Applied to Christian ministers, it means that they are to feed the flock of God, to minister to their wants, and to do it as they need it, Joh 21:15-17; Ac 20:28; 1 Co 4:1,2.

{n} "meat" Jer 3:15

{o} "due season" Mt 13:52

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 46

Verse 46. No Barnes text on this verse.

See Barnes on "Mt 25:45"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 47

Verse 47. Shall make him ruler, etc. Shall confirm his appointment over his household, and, as a reward, shall place him over all his property. This does not mean that ministers shall have a higher rank or office, but is a circumstance of the parable or story, designed to show the effect of faithfulness. Faithful servants of Christ shall be rewarded. This will be done by his approbation, and by the rewards of the heavenly world.

{p} "ruler over all his goods" Mt 25:21

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 48

Verse 48. That evil servant. If that servant so appointed, having this office, should be evil or wicked.

Say in his heart. Secretly suppose.

Delayeth his coming. Will not return in a long time; or does not return as soon as was expected, and perhaps may not at all.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 49

Verse 49. Smite his fellowservants, etc. This is the conduct of a wicked servant, who, supposing he would not be called to account, and abusing his authority, gave himself up to oppression, carousing, and debauchery. It is designed to represent the conduct of ministers who are unfaithful, overbearing, and who abuse their trust in the church.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 50

Verse 50. No Barnes text on this verse. See Barnes on "Mt 24:45"

{q} "in a day" 1 Th 5:3; Re 3:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 24 - Verse 51

Verse 51. Shall cut him asunder. This kind of punishment was anciently practised. Sometimes it was done by the sword, sometimes by saws. It was practised among the Chaldeans, Da 2:5; 3:29 and among the Hebrews, 2 Sa 12:31; 1 Sa 15:33; 1 Ki 3:25; Heb 11:37.

It was also practised by the Egyptians and Romans. It is not, perhaps, here to be taken literally, but signifies that the wicked servant should be severely punished.

Hypocrites. See Barnes "Mt 6:2".

They are spoken of here as the worst of men.

Weeping and gnashing of teeth. See Barnes "Mt 8:12,13".

The unfaithful and wicked minister of God, who lives without expectation or fear of judgment, shall suffer the severest punishment inflicted on sinners in the world of woe.

{r} "There shall" Mt 25:30

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 1

Verse 1. Then shall the kingdom of heaven. See Barnes "Mt 3:2".

The phrase here refers to his coming in the day of judgment.

Shall be likened. Or shall resemble. The meaning is, when the Son of man returns to judgment, it shall be as it was in the case of ten virgins in a marriage ceremony. The coming of Christ to receive his people to himself is often represented under the similitude of a marriage--the church being represented as his spouse or bride. The marriage relation is the most tender, firm, and endearing of any known on earth, and on this account it fitly represents the union of believers to Christ. See Mt 9:15; Joh 3:29; Re 19:7; 21:9; Eph 5:25-32.

Ten virgins. These virgins, doubtless, represent the church--a name given to it because it is pure and holy. See 2 Co 11:2; La 1:15; 2:13.

Which took their lamps, and went forth to meet the bridegroom. The lamps used on such occasions were rather torches or flamebeaux. They were made by winding rags around pieces of iron or earthenware, sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a large light. Marriage ceremonies in the East were conducted with great pomp and Solemnity. The ceremony of marriage was performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends; they were escorted in a palanquin, carried by four or more persons. After the ceremony of marriage succeeded a feast of seven days if the bride was a virgin, or three days if she was a widow. This feast was celebrated in her father's house. At the end of that time the bridegroom conducted the bride, with great pomp and splendour, to his own home. This was done in the evening, or at night, Jer 7:34; 25:10; 33:11.

Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them, and welcome them. These were probably female friends and relatives of the bridegroom, who went out to welcome him and his new companion to their home. These are the virgins mentioned in this parable. Not knowing precisely the time when the procession would come, they probably went out early, and waited by the way till they should see indications of its approach. In the celebration of marriages in the East at the present day, many of the peculiar customs of ancient times are observed. At a Hindoo marriage, says a modern missionary, "the procession of which I saw some years ago, the bridegroom came from a distance, and the bride lived at Serampore, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, in the very words of Scripture, 'Behold, the bridegroom cometh; go ye out to meet him.' All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession; some of them had lost their lights, and were unprepared, but it was then too late to seek them, and the cavalcade moved forward to the house of the bride; at which place the company entered a large and splendidly illuminated area, before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and then went into the house, the door of which was immediately shut, and guarded by sepoys. I and others expostulated with the door-keepers, but in vain. Never was I so struck with our Lord's beautiful parable as at this moment--'And the door was shut.'"

The journal of one of the American missionaries in Greece contains an account of an Armenian wedding which she attended; and, after describing the dresses and previous ceremonies, she says, that at twelve o'clock at night, precisely, the cry was made by some of the attendants, Behold, the bridegroom cometh; and immediately five or six men set off to meet him.

Bridegroom. A man newly married.

{s} "virgins" Ps 45:14; So 6:8,9; 2 Co 11:2

{t} "bridegroom" Joh 3:29

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 2

Verses 2-4. And five of them were wise. The words wise and foolish, here, refer only to their conduct in regard to the oil. The one part was wise in taking oil, the other foolish in neglecting it. The conduct of those who were wise refers to those who are prepared for the coming of Christ--prepared by possessing real piety, and not merely profession. The conduct of those without oil expresses the conduct of those who profess to love him, but are destitute of true grace, and are unprepared to meet him. Nothing can be argued from the number here, in regard to the proportion of sincere Christians among professors. Circumstances in parables are not to be pressed literally. They are necessary to keep up the story, and we must look chiefly or entirely to the scope or design of the parable to understand its meaning. In this parable the scope is to teach us to watch or be ready, Mt 25:13. It is not to teach us the number of those who shall be saved, and those who shall not. In teaching us to watch and be ready, our Lord gives great additional interest by the circumstances of this narrative; but there is no authority for saying that he meant to teach that just half of professing Christians would be deceived. The probability is, that nothing like that number will be found to have been hypocrites.

Oil in their vessels. The five foolish virgins probably expected that the bridegroom would come immediately. They therefore provided for no delay, and no uncertainty. The wise virgins knew that the time of his coming was uncertain, and they therefore furnished themselves with oil. This was carried in vessels, so that it could be poured on the torch or flambeaux when it was necessary.

Vessels. Cups, cans, or anything to hold oil.

{u} "And five" Jer 24:2-9; Mt 22:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 3

Verse 3. No Barnes text on this verse.

See Barnes on "Mt 25:2"

{v} "no oil" Isa 48:1

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 4

Verse 4. No Barnes text on this verse.

See Barnes on "Mt 25:2"

{w} "oil in their vessels" 1 Jo 2:20

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 5

Verse 5. The bridegroom tarried. That is, while they waited for him. It was uncertain at what time he would come. He delayed longer than they expected.

All slumbered and slept. Waiting till near midnight, they fell into repose. This circumstance is not to be pressed to prove that all Christians will be asleep, or cold and careless, when the Lord Jesus will come. It will not be true. Many may be so; but many also will be looking for his coming. This circumstance is designed simply to show more clearly the duty of being ready, Mt 25:13. It does not mean to affirm it as a fact that none will be ready.

{x} "slumbered" 1 Th 5:6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 6

Verse 6. At midnight. Later than was the usual custom, and hence they had fallen asleep.

A cry made. Of those who were coming with the bridegroom.

{y} "midnight" Re 16:15

{z} "a cry made" 1 Th 4:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 7

Verse 7. Trimmed their lamps. Burning till midnight, the oil was exhausted. They gave a dim and obscure light. They trimmed them by removing the burnt parts of the linen or the torch, so that they would burn clear. It was proper also to dip them again in oil, or to pour oil upon them. This strikingly represents the conduct of most men at the approach of death. They then begin to make ready. they are alarmed, anxious, trembling, and asking the aid of others; and often when it is for ever too late.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 8

Verse 8. No Barnes text on this verse.

{1} "gone" or, "are going"

{b} "out" Lu 12:35

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 9

Verse 9. No Barnes text on this verse.

{c} "rather" Isa 4:1,6

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 10

Verse 10. Went in with him to the marriage. The marriage feast. The marriage ceremony took place before the bride left her father's house; but a feast was given at the house of her husband, and which was also called the marriage, or a part of the marriage solemnities. This part of the parable doubtless represents the entrance of those who are ready, or prepared, into the kingdom of God, when the Son of man shall come. They will be ready who repent of their sins; who believe on the Lord Jesus; who live a holy life; and who wait for his coming. See Mr 16:16; Joh 5:24; Ac 3:19; Re 22:11; 2 Pe 3:11,12; 1 Ti 6:17-19; 2 Ti 4:6-8.

The door was shut. No more could be admitted to the marriage feast. So, when the truly righteous shall all be received into heaven, it will be closed against all others. There will be no room for preparation afterwards, Re 22:11; Ec 11:3; 9:10; Mt 25:46.

{d} "while they went" Am 8:12,13

{e} "was shut" Heb 3:18,19; Re 22:11

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 11

Verse 11. Open to us. This is not to be understood as implying that any will come after the righteous shall be admitted into the kingdom, and claim admission then. It is a part of the parable to illustrate the general truth inculcated, or to prepare the way for what is afterwards said, and keep up the narrative, and make it consistent.

{f} "saying, Lord" Mt 7:21-23; Heb 12:17

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 12

Verse 12. I know you not. You were not in the company of those who attended me to the marriage feast, and are unknown to me. Applied to professing Christians, having only a profession of religion, but no real piety, it means I know, or acknowledge you not as Christians. I do not approve of you, or delight in you, or admit you to be my friends. The word know is often used in the sense of approving, loving, acknowledging as real friends and followers. See Mt 7:23 Psa 1:6; 2 Ti 2:19; 1 Th 5:12.

{g} "I know you not" Hab 1:13

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 13

Verse 13. Watch therefore, etc. This is the scope or design of the whole parable. This is the great truth he wished to inculcate, and all parts of the parable are to be interpreted in reference to this admonition. Like the virgins, many are professedly going to meet the Bridegroom--the Lord Jesus Christ. Like the coming of the bridegroom, his advent will be sudden. It will be to many at an unexpected time. Many, even professing Christians, will be engaged the business of the world; thoughtless about eternity; not expecting his approach, and not prepared. They will only profess to know him, but in works they will deny him. So death will come. All approaches of the Son of God to judge men are sudden, and to many unexpected. So many, when they shall see him coming, at death or the judgment, will begin, like the foolish virgins, to be active, and to prepare to die. But it will be too late. They that are ready will enter-in, and heaven will be closed for ever against all others. The coming of the Saviour is certain. The precise time when he will come is not certain. As the virgins should all have watched and been ready, so should we. They who are Christians should be ever watchful; and they who are not should lose no time to be ready; for in such an hour as they think not the Son of man shall come.

The Son of man cometh. This refers, doubtless, to his coming in the day of judgment. The circumstances of the parable do not seem at all to apply to his coming to destroy Jerusalem, but are aptly expressive of his advent to judge the world.

{h} "therefore" Mt 24:42,44; Mr 13:33,35; Lu 21:36

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 14

Verse 14. For the kingdom of heaven, etc. This parable of the talents was spoken still farther to illustrate the manner in which he would deal with men at his return to judgment, The words, the kingdom of heaven, are not in the original, but are very properly inserted by the translators. The design of the parable is to teach that those who improve their talents or faculties in the cause of religion-- who improve them to their own salvation, and in doing good to others --shall be proportionally rewarded. But they who neglect their talents, and neither secure their own salvation nor do good to others, will be punished. The kingdom of heaven is like such a man; that is, God deals with men, in his government, as such a man did.

His own servants. That is, such of them as he judged worthy [of] such a trust. These represent the apostles, Christian ministers, professing Christians, and perhaps all men. The going into a far country may represent the Lord Jesus going into heaven. He has given to all talents to improve, Eph 4:8.

His goods. His property-representing the offices, abilities, and opportunities for doing good, which he has given to his professed followers.

{i} "For the kingdom of heaven" Lu 19:12

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 15

Verse 15. Five talents. See Barnes "Mt 18:24".

A talent of silver was worth about 1519 dollars, 23 cents, [or -L-342 3s. 9d.] It here denotes the highest abilities given to men; perhaps the highest offices in the church, and the greatest opportunity of doing good.

According to his several ability. According to the ability of each one. According as he saw each one was adapted to improve it. So in the church and the world. God gives men stations which he judges them adapted to fill, and requires them to fill them. So he makes distinctions among men in regard to abilities, and in the powers and opportunities of usefulness; requiring them only to occupy those stations, and discharge their duties there, 1 Co 4:7.

{1} "talent" "A talent is 187l 10s." Mt 18:24

{k} "ability" Ro 12:6; 1 Co 12:4; Ep 4:11

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 16

Verses 16,17. The two who had received most employed their money in trade, and by honest industry doubled it before their master returned; representing the conduct of those who make a good improvement of their abilities, and employ them in doing good.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 17

Verse 17. No Barnes text on this verse.

See Barnes on "Mt 25:16"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 18

Verse 18. Digged in the earth, etc. This represents the conduct of those who neglect the abilities that God has given, and fail to do what he has required. This is done often:

1st. On the plea that they do not occupy a high station.

2nd. That they have slender abilities, and can do little good.

3rd. As it was in this case, that God had not given them as much, as he did others, and they will therefore do nothing. These pleas are without foundation; for, first, God does not require us to do as much as those who have greater abilities; but this is not a reason why we should do nothing, 2 Co 8:12. Second. That situation is honourable, and may be useful, where God has placed us; and though humble, yet in that we may do much good, 1 Co 12:11-31. Third. Men of slender abilities may often do more good in the world than men of much greater talents. It is rather a warm heart than a strong head which is required to do good. A humble Christian, by his life, example, and conversation, may often do much more good than is done by those in more elevated stations, and with far greater gifts.

We are not to suppose by this, however, that our Saviour meant to teach that only those of feeble talents neglected their duty. The parable does not require us to do this; and the fact is, perhaps, that those most highly endowed are the farthest from properly improving their talents.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 19

Verse 19. After a long time, etc. By the return of the lord of those servants to reckon with them, is denoted the return of Christ to call men to an account for the manner in which they have improved their talents. See Ro 14:12; 2 Co 5:10; 1 Th 4:16; Ac 1:11; 17:31

Reckoneth with them. To reckon is to settle accounts. Here it means to inquire into their faithfulness, and to reward or punish them accordingly.

{l} "long time" Mt 24:48

{m} "reckoneth" Mt 18:23,24

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 20

Verse 20. I have gained. Gained by trading, Mt 25:16. By honest industry.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 21

Verse 21. Ruler over many things. I will promote thee to greater honours and more important trusts.

Joy of thy lord. In the mean time, share the pleasures and enjoyments of his palace; be his companion; and receive the rewards which he has promised thee. The joy of his lord may mean either the festivals and rejoicing at his return, or the rewards which his lord had prepared for his faithful servants. Applied to Christians, it means that they who rightly improve their talents shall, at the return of Christ, be promoted to great honours in heaven, and be partakers of the joys of their Lord in the world of glory. See Mt 25:34; 1 Jo 2:28.

{n} "ruler" Lu 12:44; 22:29; Re 3:21

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 22

Verse 22. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 23

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 24

Verse 24. The one talent. The design of this part of the parable is to show that no one is excused in indolence because he has few talents. God will require of him only according to his ability, 1 Co 4:2; Lu 12:48; 2 Co 8:12.

An hard man. Of a sordid, griping disposition; taking advantage of the poor, and oppressing them.

Reaping, etc. This is indicative of an avaricious and overbearing disposition. Compelling the poor to sow for him, and reaping all the benefit himself.

Hast not strawed. The word strew means to scatter--as men scatter seed in sowing it. It may mean also to ventilate, or to fan by ventilating, or winnowing. As sowing the seed is mentioned just before, it may be that this refers to gathering grain fanned or winnowed by others, while he did nothing--indicating also a hard or sordid disposition.

{o} "hard man" Job 21:15

{p} "sown" Jer 2:31

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 25

Verse 25. I was afraid. I feared, lest by some accident thy talent would be lost if I put it out to trade, and that I should be severely punished by a hard master. I therefore kept it laid up safely, and hid it where it could not be lost.

That is thine. There is what properly belongs to thee. There is the original talent that thou gavest me, and that is all that can be reasonably required. Observe here,

(1.) that this expresses exactly the feelings of all sinners. God, in their view, is hard, cruel, unjust.

(2.) All the excuses of sinners are excuses for indolence and sin, and to cheat themselves out of heaven. The effect of this excuse was to lose the reward; so of the excuses of sinners for not doing their duty.

(3.) Sinners grudge everything to God. They are never willing to be liberal towards him, but are stinted and close; and if they give, they do it with hard feelings, and say that that is all he can claim.

{q} "afraid" Pr 26:13; Re 21:8

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 26

Verse 26. Slothful. Indolent, lazy, who had done nothing. God will judge men, not merely for doing wrong, but for not doing right. See Mt 25:45. That servant was wicked, because he had such an opinion of his master; he had shown that he was slothful, by not making good use of the talent, Mt 25:27.

Thou knewest, etc. This should be understood, and might have been translated, as a question. If you knew he was such a man, you ought to have acted accordingly, so as to have escaped punishment. "Didst thou know that I reap, etc? Then thou shouldst have given my money to the exchangers," etc. This is not intended to admit that he was such a man, but to convict the slothful servant of guilt and folly in not having been prepared to meet him.

{r} "wicked and slothful" Job 15:5,6; Mt 18:32; Lu 19:22; Jude 1:15

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 27

Verse 27. The exchangers. The exchangers were persons who were in the habit of borrowing money, Or receiving it on deposit at a low rate of interest, to be loaned to others at higher interest. They commonly sat by tables in the temple, with money ready to exchange or loan. See Mt 21:12. This money was left with the servant, not to exchange, nor to increase it by any such idle means, but by honest industry and merchandise; but since he was too indolent for that, he ought at least to have loaned it to the exchangers, that his master might have received some benefit from it.

With usury. With interest, increase, or gain. The word usury, in our language, has a bad signification, meaning unlawful or exorbitant interest. This was contrary to the law, Ex 22:25; Le 25:36. The original means gain, increase, or lawful interest.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 28

Verse 28. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 29

Verse 29. For unto every one that hath shall be given. See Barnes "Mt 13:12".

This seems to be a proverbial expression. It means, whosoever rightly improves what is committed to him shall receive more, or shall be rewarded; but he that misimproves what is committed to him shall not be rewarded. In pecuniary matters--in the literal sense of this parable--they who improve their money by industry or merchandise, increase it; they who do not--who are indolent or vicious--lose what they did possess, and it goes into the hands of the faithful and industrious. In the spiritual sense of the parable, it means only that they who are faithful shall be rewarded --not, however, that anything shall be taken from the unfaithful and given to them; and that the unfaithful and indolent shall be taken away from their privileges and punished.

{s} "For unto" Mt 13:12; Mr 4:25; Lu 8:18; 19:26

{t} "taken away" Lu 10:42

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 30

Verse 30. And cast, etc. See Barnes "Mt 8:12".

The spiritual meaning of the parable may be thus summed up:

(1.) The servants of God are not all endowed with equal gifts and talents.

(2.) They are bound to employ their talents in promoting his honour, and in a proper improvement of them.

(3.) By employing their talents in a proper manner, they improve and strengthen them.

(4.) They will be judged according to the improvements they have made

(5.) All sinners look on God as a hard master, and as unreasonable and tyrannical.

(6.) They will be judged, not merely for doing wrong, but for neglecting to do right.

(7.) If the servant who kept the talent entire without injuring it, and who returned it to his master as he received it, was nevertheless judged, condemned, and cast away, what must they expect who abuse their talents, destroy by drunkenness and lust the noble faculties conferred on them, and squander the property that might be employed in advancing the interests of morals and religion!

{u} "there shall be" Mt 8:12

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 31

Verse 31. When the Son of man, etc. This is in answer to the question which the disciples proposed to him respecting the end of the world, Mt 24:3. That this refers to the last judgment, and not, as some have supposed, to the destruction of Jerusalem, appears

(1.) from the fact that it was in answer to an express inquiry respecting the end of the world.

(2.) All nations were to be assembled--which did not take place at Jerusalem.

(3.) A separation was to take place between the righteous and the wicked --which was not done at Jerusalem.

(4.) The rewards and punishments are declared to be eternal. None of these things took place at the destruction of Jerusalem.

In his glory. In his own proper honour. With his glorified body, and as the Head and King of the universe, Ac 1:11; Ep 1:20-22; 1 Th 4:16; 1 Co 15:24,25.

The throne of his glory. This means, in the language of the Hebrews, his glorious or splendid throne. It is not to be taken literally, as if there would be a material throne or seat of the King of Zion. It expresses the idea that he will come as a King and Judge to assemble his subjects before him, and to appoint them their rewards.

{v} "When" Da 7:13; Zec 14:5; Mt 16:27; 19:28; Mr 8:38; Ac 1:11; 1 Th 4:16; 2 Th 1:7; Jude 1:14; Re 1:7

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 32

Verse 32. And before him, etc. At his coming to judgment, the world will be burned up and destroyed, 2 Pe 3:10,12; Re 20:11.

The dead in Christ, i.e., all true Christians--shall be first raised up from their graves, 1 Th 4:16. The living shall be changed --i.e., shall be made like the glorified bodies of those that are raised from the dead, 1 Co 15:52-54; 1 Th 4:17. All the wicked shall rise and come forth to judgment, Joh 5:28,29; Da 12:2; Mt 13:41,42; Re 20:13.

Then shall the world be judged, the righteous saved, and the wicked punished.

And he shall separate, etc. Shall determine respecting their character, and shall appoint them their doom accordingly.

{w} "And before him" Ro 14:10; 2 Co 5:10; Re 20:12

{x} "separate them" Eze 20:38; Mt 13:49

{y} "shepherd divideth" Ps 78:52; Joh 10:14,27

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 33

Verse 33. Shall set the sheep, etc. By the sheep are denoted, here, the righteous. The name is given to them because the sheep is an emblem of innocence and harmlessness. See Joh 10:7, 14-16, 27; Ps 100:3; 74:1; 23:1.

On his right hand. The right hand is the place of honour, and denotes the situation of those who are honoured, or those who are virtuous. See Ec 10:2; Eph 1:20; Ps 110:1; Ac 2:25,33.

The goats. The wicked. See Eze 34:17.

The left. That is, the left hand. This was the place of dishonour, denoting condemnation. See Ec 10:2.

{z} "right hand" Heb 1:3

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 34

Verse 34. The King. That is, the Lord Jesus, the King of Zion and of the universe, now acting as Judge, Lu 19:38; Joh 18:37; Re 17:14; 19:16.

Blessed of my Father. Made happy, or raised to felicity by my Father. See Barnes "Mt 5:3".

Inherit the kingdom. Receive as heirs the kingdom, or be received there as the sons of God. Christians are often called heirs of God, Ro 8:17; Ga 4:6,7; Heb 1:14; 1 Jo 3:2.

Prepared for you, etc. That is, designed for you, or appointed for you. The phrase, from the foundation of the world, is used to denote that this was appointed for them in the beginning; that God has no new plan; that the rewards which he will now confer on them he always intended to confer. Christ says to the righteous that the kingdom was prepared for them. Of course God meant to confer it on them. They were individuals; and it follows that he intended to bestow his salvation on them as individuals. Accordingly, the salvation of his people is uniformly represented as the result of the free gift of God, according to his own pleasure, bestowed on individuals, and by a plan which is eternal, Ro 8:29,30; Eph 1:4,5, 11,12; 2 Th 2:13; 1 Pe 1:2; Joh 6:37. This is right and consistent with justice; for,

(1.) all men are by nature equally undeserving.

(2.) Bestowing favours on one does not do injustice to another, where neither deserves favour. Pardoning one criminal is not injuring another. Bestowing great talents on Locke, Newton, or Paul, did not injure me.

(3.) If it is right for God to give eternal life to his people, or to admit them to heaven, it was right to determine to do it, which is but another way of saying that God resolved from all eternity to do right. Those who perish choose the paths which lead to death, and will not be saved by the merits of Jesus. No blame can be charged on God if he does not save them against their will, Joh 5:40; Mr 16:15,16.

{a} "blessed of" Ps 115:15

{b} "inherit" Ro 8:17; 1 Pe 1:4

{c} "the kingdom" 1 Th 2:12; Re 5:10

{d} "prepared" 1 Co 2:9; Heb 11:16

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 35

Verses 35,36. I was an hungred. The union between Christ and his people is the most tender and endearing of all connexions. It is represented by the closest unions of which we have knowledge, Joh 15:4-6; Eph 5:23-32; 1 Co 6:15.

This is a union not physical, but moral; a union of feelings, interests, plans, destiny; or, in other words, he and his people have similar feelings, love the same objects, share the same trials, and inherit the same blessedness, Joh 14:19; Re 3:5,21; Ro 8:17.

Hence he considers favours shown to his people as shown to himself, and will reward them accordingly, Mt 10:40,42. They show attachment to him, and love to his cause. By showing kindness to the poor, and needy, and sick, they show that they possess his spirit--for he did it when on earth; they evince attachment to him, for he was poor and needy; and they show that they have the proper spirit to fit them for heaven, 1 Jo 3:14,17; Jas 2:1-5; Mr 9:41.

Was a stranger. The word stranger means a foreigner, or traveller; in our language, one unknown to us. To receive such to the rites of hospitality was, in eastern countries, where there were few or no public houses, a great virtue. See Ge 18:1-8; Heb 13:2.

Took me in. Into your house. Received me kindly.

Naked. Poorly clothed. Among the Jews they were called naked who were clad in poor raiment, or they who had on only the tunic or inner garment, without any outer garment. See Barnes "Mt 5:40 Ac 19:16; Mr 14:51,52; Job 22:6; Isa 58:7.

{e} "For I was" Is 58:7; Eze 18:7

{f} "stranger" 1 Pe 4:9; 3 Jo 1:5

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 36

Verse 36. No Barnes text on this verse.

See Barnes on "Mt 25:35"

{g} "naked" Jas 2:15,16

{h} "ye visited" Jas 1:27

{i} "in prison" 2 Ti 1:16; Heb 13:2

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 37

Verses 37-39. Then shall the righteous, etc. This answer is indicative of humility--a deep sense of their being unworthy such commendation. They will feel that their poor acts of kindness have come so far short of what they should have been, that they have no claim to praise or reward. It is not, however, to be supposed that in the day of judgment this will be actually said by the righteous, but that this would be a proper expression of their feelings.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 38

Verse 38. No Barnes text on this verse. See Barnes on "Mt 25:37"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 39

Verse 39. No Barnes text on this verse. See Barnes on "Mt 25:37"

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 40

Verse 40. One of the least of these. One of the obscurest, least known, poorest, and most despised and afflicted.

My brethren. Either those who are Christians, whom he condescends to call brethren, or those who are afflicted, poor, and persecuted, who are his brethren and companions in suffering, and who suffer as he did on earth. See Heb 2:11; Mt 12:50. How great is the condescension and kindness of the Judge of the world, thus to reward our actions, and to consider what we have done to the poor as done to him!

{l} "Inasmuch" Pr 19:17; Mr 9:41; Heb 6:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 41

Verse 41. On the left hand. The wicked.

Ye cursed. That is, ye who are devoted to destruction, whose characters deserve everlasting punishment, and who are about to enter into it. To curse, is the opposite of to bless. It implies a negation of all the blessings of heaven, and a positive infliction of eternal sufferings.

Everlasting fire. Fire, here, is used to denote punishment. The image is employed to express extreme suffering, as a death by burning is one of the most horrible that call be conceived. The image was taken probably from the fires burning in the valley of Hinnom. See Barnes "Mt 5:22".

It has been asked, whether the wicked will be burned in literal fire-- and the common impression has been that they will be. Respecting that, however, it is to be observed,

(1.) that the main truth intended to be taught refers not to the manner of suffering, but to the certainty and intensity of it.

(2.) That the design, therefore, was to present an image of terrific and appalling suffering--an image well represented by fire.

(3.) That this image was well known to the Jews, Isa 66:24 and therefore expressed the idea in a very strong manner.

(4.) That all the truth that Christ intended to convey appears to be expressed in the certainty, intensity, and eternity of future torment.

(5.) That there is no distinct affirmation respecting the mode of that punishment, where the mode was the subject of discourse.

(6.) That to us it is a subject of comparatively little consequence what will be the mode of punishment. The fact that the wicked will be eternally punished, cursed of God, should awe every spirit, and lead every man to secure his salvation. As, however, the body will be raised, it is not unreasonable to suppose that a mode of punishment will be adopted suited to the body, perhaps bearing some analogy to suffering here, in its various forms of flames, and racks, and cold, and heat, and war, and disease, and ungratified desire, and remorse--perhaps the concentration of all earthly woes, all that makes man miserable here, poured upon the naked body and spirit of the wicked in hell, for ever and ever.

Prepared for the devil. The devil is the prince of evil spirits. This place of punishment was fitted for him when he rebelled against God, Jude 1:6; Re 12:8,9.

His angels. His messengers, his servants, or those angels that he drew off from heaven by his rebellion and whom he has employed as his messengers to do evil. The word may extend also to all his followers --fallen angels or men. There is a remarkable difference between the manner in which the righteous shall be addressed, and the wicked. Christ will say to the one that the kingdom was prepared for them; to the other, that the fire was not prepared for them, but for another race of beings. They will inherit it because they have the same character as the devil, and therefore are fitted to the same place--not because it was originally fitted for them.

{m} "Depart" Lu 13:27

{n} "into everlasting fire" Mt 13:40,42; Re 14:11

{o} "prepared for the devil" Jude 1:6; Re 20:10

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 42

Verse 42. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 43

Verse 43. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 44

Verse 44. No Barnes text on this verse.

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 45

Verse 45. Inasmuch as ye did it not, etc. By not doing good to the followers of Christ, they showed that they had no real love to him. By not doing good to the poor and needy, to the stranger and the prisoner, they show that they have not his Spirit, and are not like him, and are unfit for his kingdom. Let it be observed here, that the public ground of their condemnation is the neglect of duty, or because they did it not. We are not to suppose that they will not also be condemned for their open and positive sins. See Ro 2:9; Ep 5:5; Co 3:5,6; 1 Co 6:9,10; Re 21:8; Ps 9:17, but their neglect of charity, or of doing good to him and his people, may be the public reason of condemning them:

(1.) Because he wished to give pre-eminence to those virtues, to excite his followers to do them.

(2.) Men should be punished for neglect as well as positive sin. Sin is a violation of the law, or refusing to do what God commands.

(3.) Nothing better shows the true state of the heart than those duties, and the true character can be as well tested by them as by open crimes.

If it be asked how the heathen, who never heard of the name of Christ, can be justly condemned in this manner, it may be answered:

1st. That Christ acknowledges all the poor, and needy, and strangers of every land, as his brethren. See Mt 25:40.

2nd. That by neglecting the duties of charity they show that they have not his Spirit--are not like him.

3rd. That these duties are clearly made known by conscience, and the light of nature, as well as by revelation; and men may therefore be condemned for the neglect of them.

4th. That they are not condemned for not believing in Christ, of whom they have not heard, but for a wrong spirit, neglect of duty, open crime; for being unlike Christ, and therefore unfit for heaven.

One of the least of these. These on my right hand. My brethren. Those who are saved.

{p} "Inasmuch" Zec 2:8; Ac 9:5

THE GOSPEL ACCORDING TO MATTHEW - Chapter 25 - Verse 46

Verse 46. And these, etc. These persons. Many, holding the doctrine of universal salvation, have contended that God would punish sin only. Christ says that those on his left hand shall go away-not sins, but sinners. Besides, sin, as an abstract thing, cannot be punished. It is nothing but the acts of transgressors; and to be reached at all, must be reached by punishing the offenders.

Into everlasting punishment. The original word, here translated punishment, means torment, or suffering inflicted for crime. The noun is used but in one other place in the New Testament, 1 Jo 4:18, "Fear hath torment." The verb from which the noun is derived is twice used, Ac 4:21; 2 Pe 2:9. In all these places it denotes anguish, suffering, punishment. It does not mean simply a state or condition, but absolute, positive suffering; and if this word does not teach it, no word could express the idea that the wicked would suffer. It has been contended that the sufferings of the wicked would not be eternal, or without end. It is not the purpose of these Notes to enter into debates of that kind farther than to fix the meaning of words. In regard to the meaning of the word everlasting in this place, it is to be observed:

1st. That the literal meaning of the word expresses absolute eternity-- always being, Mt 18:8; 19:16; Mr 3:29; Ro 2:7; Heb 5:9.

2nd. That the obvious, plain interpretation of the word demands this signification.

3rd. That admitting that it was the Saviour's design ever to teach his doctrine, this would be the very word to express it; and if this does not teach it, it could not be taught.

4th. That it is not taught in any plainer manner in any confession of faith on the globe; and if this may be explained away, all those may be

5th. That our Saviour knew that this would be so understood by nine-tenths of the world; and if he did not mean to teach it, he has knowingly led them into error, and his honesty cannot be vindicated.

6th. That he knew that the doctrine was calculated to produce fear and terror; and if he was benevolent, his conduct cannot be vindicated in exciting unnecessary fears.

7th. That the word used here is the same in the original as that used to express the eternal life of the righteous; if one can be proved to be limited in duration, the other can by the same arguments. The proof that the righteous will be happy for ever is precisely the same, and no other than that the wicked will be miserable for ever.

8th. That it is confirmed by many other passages of Scripture, 2 Th 1:7,8,9; Lu 16:26; Re 14:11; Ps 9:17; Is 33:14; Mr 16:16; Joh 3:36.

Life eternal. Man by sin has plunged himself into death--temporal, spiritual, eternal. Christ, by coming and dying, has abolished death, and brought life and immortality to light, 2 Ti 1:10. Life is the opposite of death. It denotes, here, freedom from death, and positive holiness and happiness for ever.

{q} "And these" Da 12:2; Joh 5:29

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