1AndG1161 he looked upG308, and sawG1492 the rich menG4145 castingG906 theirG846 giftsG1435 intoG1519 the treasuryG1049. 2AndG1161 he sawG1492 alsoG2532 a certainG5100 poorG3998 widowG5503 castingG906 in thitherG1563 twoG1417 mitesG3016. 3AndG2532 he saidG2036, Of a truthG230 I sayG3004 unto youG5213, thatG3754 thisG3778 poorG4434 widowG5503 hath castG906 in more thanG4119 they allG3956: 4ForG1063 allG537 theseG3778 have ofG1537 theirG846 abundanceG4052 castG906 in untoG1519 the offeringsG1435 of GodG2316: butG1161 sheG3778 G846 ofG1537 herG846 penuryG5303 hath castG906 in allG537 the livingG979 thatG3739 she hadG2192 . 5AndG2532 as someG5100 spakeG3004 ofG4012 the templeG2411, howG3754 it was adornedG2885 with goodlyG2570 stonesG3037 andG2532 giftsG334, he saidG2036, 6As for these thingsG5023 whichG3739 ye beholdG2334, the daysG2250 will comeG2064, inG1722 the whichG3739 there shallG863 notG3756 be leftG863 one stoneG3037 uponG1909 anotherG3037, thatG3739 shallG2647 notG3756 be thrown downG2647 . 7AndG1161 they askedG1905 himG846, sayingG3004, MasterG1320, butG3767 whenG4219 shallG2071 these thingsG5023 beG2071 ? andG2532 whatG5101 signG4592 will there be whenG3752 these thingsG5023 shallG3195 come to passG1096 ? 8AndG1161 he saidG2036, Take heedG991 that ye beG4105 notG3361 deceivedG4105 : forG1063 manyG4183 shall comeG2064 inG1909 myG3450 nameG3686, sayingG3004,G3754 IG1473 amG1510 Christ; andG2532 the timeG2540 draweth nearG1448 : go yeG4198 notG3361 thereforeG3767 afterG3694 themG846. 9ButG1161 whenG3752 ye shall hearG191 of warsG4171 andG2532 commotionsG181, beG4422 notG3361 terrifiedG4422 : forG1063 these thingsG5023 mustG1163 firstG4412 come to passG1096 ; butG235 the endG5056 is notG3756 by and byG2112. 10ThenG5119 said heG3004 unto themG846, NationG1484 shall riseG1453 againstG1909 nationG1484, andG2532 kingdomG932 againstG1909 kingdomG932: 11AndG5037 greatG3173 earthquakesG4578 shall beG2071 inG2596 divers placesG5117, andG2532 faminesG3042, andG2532 pestilencesG3061; andG5037 fearful sightsG5400 andG2532 greatG3173 signsG4592 shall there beG2071 fromG575 heavenG3772. 12ButG1161 beforeG4253 allG537 theseG5130, they shall layG1911 theirG846 handsG5495 onG1909 youG5209, andG2532 persecuteG1377 you, deliveringG3860 you upG1519 to the synagoguesG4864, andG2532 into prisonsG5438, being broughtG71 beforeG1909 kingsG935 andG2532 rulersG2232 forG1752 myG3450 name'sG3686 sakeG1752. 13AndG1161 it shall turnG576 to youG5213 forG1519 a testimonyG3142. 14SettleG5087 it thereforeG3767 inG1519 yourG5216 heartsG2588, notG3361 to meditate beforeG4304 what ye shall answerG626 : 15ForG1063 IG1473 will giveG1325 youG5213 a mouthG4750 andG2532 wisdomG4678, whichG3739 allG3956 yourG5213 adversariesG480 shallG1410 notG3756 be ableG1410 to gainsayG471 norG3761 resistG436 . 16AndG1161 ye shall be betrayedG3860 bothG2532 byG5259 parentsG1118, andG2532 brethrenG80, andG2532 kinsfolksG4773, andG2532 friendsG5384; andG2532 some ofG1537 youG5216 shall they cause to be put to deathG2289 . 17AndG2532 ye shall beG2071 hatedG3404 ofG5259 allG3956 men forG1223 myG3450 name's sakeG3686. 18ButG2532 there shall notG3364 an hairG2359 ofG1537 yourG5216 headG2776 perishG622 . 19InG1722 yourG5216 patienceG5281 possess yeG2932 yourG5216 soulsG5590. 20AndG1161 whenG3752 ye shall seeG1492 JerusalemG2419 compassedG2944 withG5259 armiesG4760, thenG5119 knowG1097 thatG3754 the desolationG2050 thereofG846 is nighG1448 . 21ThenG5119 let themG5343 which are inG1722 JudaeaG2449 fleeG5343 toG1519 the mountainsG3735; andG2532 let themG1633 which are inG1722 the midstG3319 of itG846 depart outG1633 ; andG2532 letG1525 notG3361 them that are inG1722 the countriesG5561 enterG1525 thereintoG1519 G846. 22ForG3754 theseG3778 beG1526 the daysG2250 of vengeanceG1557, that all thingsG3956 whichG3588 are writtenG1125 may be fulfilledG4137 . 23ButG1161 woeG3759 untoG1722 them that are with childG1064 G2192, andG2532 to them that give suckG2337, inG1722 thoseG1565 daysG2250! forG1063 there shall beG2071 greatG3173 distressG318 inG1909 the landG1093, andG2532 wrathG3709 uponG1722 thisG5129 peopleG2992. 24AndG2532 they shall fallG4098 by the edgeG4750 of the swordG3162, andG2532 shall be led away captiveG163 intoG1519 allG3956 nationsG1484: andG2532 JerusalemG2419 shall beG2071 trodden downG3961 ofG5259 the GentilesG1484, untilG891 the timesG2540 of the GentilesG1484 be fulfilledG4137 . 25AndG2532 there shall beG2071 signsG4592 inG1722 the sunG2246, andG2532 in the moonG4582, andG2532 in the starsG798; andG2532 uponG1909 the earthG1093 distressG4928 of nationsG1484, withG1722 perplexityG640; the seaG2281 andG2532 the wavesG4535 roaringG2278 ; 26Men'sG444 hearts failing themG674 forG575 fearG5401, andG2532 for looking afterG4329 those things which are coming onG1904 the earthG3625: forG1063 the powersG1411 of heavenG3772 shall be shakenG4531 . 27AndG2532 thenG5119 shall they seeG3700 the SonG5207 of manG444 comingG2064 inG1722 a cloudG3507 withG3326 powerG1411 andG2532 greatG4183 gloryG1391. 28AndG1161 when these thingsG5130 beginG756 to come to passG1096, then look upG352, andG2532 lift upG1869 yourG5216 headsG2776; forG1360 yourG5216 redemptionG629 draweth nighG1448 . 29AndG2532 he spakeG2036 to themG846 a parableG3850; BeholdG1492 the fig treeG4808, andG2532 allG3956 the treesG1186; 30WhenG3752 they nowG2235 shoot forthG4261, ye seeG991 and knowG1097 ofG575 your own selvesG1438 thatG3754 summerG2330 isG2076 nowG2235 nigh at handG1451. 31SoG3779 likewiseG2532 yeG5210, whenG3752 ye seeG1492 these thingsG5023 come to passG1096, know yeG1097 thatG3754 the kingdomG932 of GodG2316 isG2076 nigh at handG1451. 32VerilyG281 I sayG3004 unto youG5213,G3754 ThisG3778 generationG1074 shallG3928 notG3364 pass awayG3928,G302 tillG2193 allG3956 be fulfilledG1096 . 33HeavenG3772 andG2532 earthG1093 shall pass awayG3928 : butG1161 myG3450 wordsG3056 shallG3928 notG3364 pass awayG3928 . 34AndG1161 take heedG4337 to yourselvesG1438, lest at any timeG3379 yourG5216 heartsG2588 be overchargedG925 withG1722 surfeitingG2897, andG2532 drunkennessG3178, andG2532 caresG3308 of this lifeG982, andG2532 so thatG1565 dayG2250 comeG2186 uponG1909 youG5209 unawaresG160. 35ForG1063 asG5613 a snareG3803 shall it comeG1904 onG1909 allG3956 them that dwellG2521 onG1909 the faceG4383 of the wholeG3956 earthG1093. 36Watch yeG69 thereforeG3767, and prayG1189 alwaysG1722 G3956 G2540, thatG2443 ye may be accounted worthyG2661 to escapeG1628 allG3956 these thingsG5023 that shallG3195 come to passG1096, andG2532 to standG2476 beforeG1715 the SonG5207 of manG444. 37AndG1161 in the day timeG2250 he wasG2258 teachingG1321 inG1722 the templeG2411; andG1161 at nightG3571 he went outG1831, and abodeG835 inG1519 the mountG3735 that is calledG2564 the mount of OlivesG1636. 38AndG2532 allG3956 the peopleG2992 came early in the morningG3719 toG4314 himG846 inG1722 the templeG2411, for to hearG191 himG846.
Matthew Henry - Complete Commentary 1 This short passage of story we had before in Mark. It is thus recorded twice, to teach us, 1. That
charity to the poor is a
main matter in religion. Our Lord Jesus took all occasions to commend it and recommend it. He had just mentioned the barbarity of the scribes, who devoured
poor widows (ch. 20); and perhaps this is designed as an aggravation of it, that the poor widows were the best benefactors to the public funds, of which the scribes had the disposal. 2. That Jesus Christ has his eye upon us, to observe what we give to the poor, and what we contribute to works of piety and charity. Christ, though intent upon his preaching, looked up, to see what
gifts were cast into the treasury, Luke 21:1. He observes whether we give largely and liberally, in proportion to what we have, or whether we be sneaking and paltry in it; nay, his eye goes further, he observes whether we give charitably and with a willing mind, or grudgingly and with reluctance. This should make us afraid of coming short of our duty in this matter; men may be deceived with excuses which Christ knows to be frivolous. And this should encourage us to be abundant in it, without desiring that men should know it; it is enough that Christ does; he sees in secret, and will reward openly. 3. That Christ observes and accepts the charity of the poor in a particular manner. Those that have nothing
to give may yet
do a great deal in charity by ministering to the poor, and helping them, and begging for them, that cannot
help themselves, or
beg for themselves. But here was one that was herself poor and yet
gave what little she had to the treasury. It was but
two mites, which make a farthing; but Christ magnified it as a piece of charity exceeding all the rest:
She has cast in more than they all. Christ does not blame her for indiscretion, in giving what she wanted herself, nor for vanity in giving among the rich to the treasury; but commended her liberality, and her willingness to part with what little she had for the glory of God, which proceeded from a belief of and dependence upon God's providence to take care of her.
Jehovah-jireh - the Lord will provide. 4. That, whatever may be called
the offerings of God, we ought to have a respect for, and to our power, yea, and beyond our power, to contribute cheerfully to. These have
cast in unto the offerings of God. What is given to the support of the ministry and the gospel, to the spreading and propagating of religion, the education of youth, the release of prisoners, the relief of widows and strangers, and the maintenance of poor families, is given to the
offerings of God, and it shall be so accepted and recompensed.
5 See here, I. With what admiration some spoke of the external pomp and magnificence of the temple, and they were some of Christ's own disciples too; and they took notice of it to him
how it was adorned with goodly stones and gifts, Luke 21:5. The outside was built up with goodly stones, and within it was beautified and enriched with the
presents that were offered up for that purpose, and were
hung up in it. They thought their Master should be as much affected with those things as they were, and should as much regret the destruction of them as they did. When we
speak of the temple, it should be of the presence of God in it, and of the ordinances of God administered in it, and the communion which his people there have with him. It is a poor thing, when we speak of the church, to let our discourse dwell upon its pomps and revenues, and the dignities and powers of its officers and rulers; for the king's daughter is all
glorious within. II. With what contempt Christ spoke of them, and with what assurance of their being all made desolate very shortly (
Luke 21:6):
As for those things which you behold, those dear things which you are so much in love with,
behold, the days will come, and some now living may live to see them,
in which there shall not be left one stone upon another. This building, which seems so beautiful that one would think none could, for pity, pull it down, and which seems so strong that one would think none would be able to pull it down, shall yet be utterly ruined; and this shall be done as soon as ever the spiritual temple of the gospel church (the substance of that shadow) begins to flourish in the world. Did we by faith foresee the blasting and withering of all external glory, we should not set our hearts upon it as those do that cannot see, or will not look, so far before them.
III. With what curiosity those about him enquire concerning the time when this great desolation should be:
Master, when shall these things be? Luke 21:7. It is natural to us to covet to know future things and the time of them, which
it is not for us to know, when we are more concerned to ask what is our duty in the prospect of these things, and how we may prepare for them, which it is for us to know. They enquire
what sign there shall be when these things shall come to pass. They ask not for a
present sign, to confirm the prediction itself, and to induce them to believe it (Christ's word was enough for that), but what the future signs will be of the approaching accomplishment of the prediction, by which they may be put in mind of it. These
signs of the times Christ had taught them to observe.
IV. With what clearness and fulness Christ answers their enquiries, as far as was necessary to direct them in their duty; for all knowledge is desirable as far as it is in order to practice.
1. They must expect to hear of false Christs and false prophets appearing, and false prophecies given out (
Luke 21:8):
Many shall come in my name; he does not mean
in the name of Jesus, though there were some deceivers who pretended commissions from him (as
Acts 19:13), but usurping the title and character of the Messiah. Many pretended to be the deliverers of the Jewish church and nation from the Romans, and to fix the time when the deliverance should be wrought, by which multitudes were drawn into a snare, to their ruin. They shall say,
hoti ego eimi -
I am he, or
I am, as if they would assume that incommunicable name of God, by which he made himself known when he came to deliver Israel out of Egypt,
I am; and, to encourage people to follow them, they added,
The time draws near when the kingdom shall be restored to Israel, and all who will follow me shall share in it. Now as to this, he gives them a needful caution (1.)
Take heed that you be not deceived; do not imagine that I shall myself come again in external glory, to take possession of the throne of kingdoms. No, you must not expect any such thing, for my kingdom is not of this world. When they asked solicitously and eagerly,
Master, when shall these things be? the first word Christ said was,
Take heed that you be not deceived. Note, Those that are most
inquisitive in the things of God (though it is very good to be so) are in most danger of being imposed upon, and have most need to be upon their guard. (2.)
Go you not after them. You know the Messiah is come, and you are not to look for any other; and therefore do not so much as hearken to them, nor have any thing to do with them. If we are sure that Jesus is the Christ, and his doctrine is the
gospel, of God, we must be deaf to all intimations of another Christ and another gospel.
2. They must expect to hear of great commotions in the nations, and many terrible judgments inflicted upon the Jews and their neighbours. (1.) There shall be
bloody wars (
Luke 21:10):
Nation shall rise against nation, one part of the Jewish nation against another, or rather the whole against the Romans. Encouraged by the false Christs, they shall wickedly endeavour to throw off the Roman yoke, by taking up arms against the Roman powers; when they had rejected the liberty with which Christ would have made them free they were left to themselves, to grasp at their civil liberty in ways that were
sinful, and therefore could not be
successful. (2.) There shall be
earthquakes, great earthquakes,
in divers places, which shall not only frighten people, but destroy towns and houses, and bury many in the ruins of them. (3.) There shall be
famines and
pestilences, the common effects of war, which destroys the fruits of the earth, and, by exposing men to ill weather and reducing them to ill diet, occasions infectious diseases. God has various ways of punishing a provoking people. The four sorts of judgments which the Old Testament prophets so often speak of are threatened by the New Testament prophets too; for, though spiritual judgments are more commonly inflicted in gospel times, yet God makes use of temporal judgments also. (4.) There shall be
fearful sights and
great signs from heaven, uncommon appearances in the clouds, comets and blazing stars, which frighten the ordinary sort of beholders, and have always been looked upon as
ominous, and
portending something
bad. Now, as to these, the caution he gives them is,
Be not terrified. Others will be frightened at them, but be not you frightened,
Luke 21:2. As to the
fearful sights, let them not be fearful to you, who look above the visible heavens to the throne of God's government in the highest heavens.
Be not dismayed at the signs of heaven, for the heathen are dismayed at them, Jer 10:2. And, as to the
famines and
pestilences, you fall into the hands of God, who has promised to those who are his that
in the days of famine they shall be satisfied, and that he will keep them from the
noisome pestilence; trust therefore in him, and
be not afraid. Nay, when you hear of wars, when without are fightings and within are fears, yet then
be not you terrified; you know the worst that any of these judgments can do to you, and therefore be not afraid of them; for, [1.] It is your interest to
make the best of that which is, for all your fears cannot alter it:
these things must first come to pass; there is no remedy; it will be your wisdom to make yourselves easy by accommodating yourselves to them. [2.] There is
worse behind; flatter not yourselves with a fancy that you will soon see an end of these troubles, no, not so soon as you think of:
the end is not by and by, not
suddenly. Be not
terrified, for, if you begin so quickly to be discouraged, how will you bear up under what is yet before you?
3. They must expect to be themselves for
signs and
wonders in Israel; their being
persecuted would be a prognostic of the destruction of the city and temple, which he had now foretold. Nay, this would be the
first sign of their ruin coming:
Before all these, they shall lay their hands on you. The judgment shall begin at the house of God; you must smart first, for warning to them, that, if they have any consideration, they may consider,
If this be done to the green tree, what shall be done to the dry? See
1Pet 4:17,
1Pet 4:18. But this is not all; this must be considered not only as the
suffering of the
persecuted, but as the
sin of the
persecutors. Before God's judgments are brought upon them, they shall fill up the measure of their iniquity by
laying their hands on you. Note, The ruin of a people is always introduced by their sin; and nothing introduces a surer or sorer ruin than the sin of persecution. This is a
sign that God's wrath is coming upon a people to the uttermost when their
wrath against the servants of God
comes to the uttermost. Now as to this,
(1.) Christ tells them what hard things they should suffer for his name's sake, much to the same purport with what he had told them when he first called them to follow him, Mt. 10: They should know the wages of it, that they might
sit down and count the cost. St. Paul, who was the greatest labourer and sufferer of them all, not being now among them, was told by Christ himself what
great things he should suffer for his
name's sake (
Acts 9:16), so necessary is it that all who will live godly in Christ Jesus should count upon persecution. The Christians, having themselves been originally Jews, and still retaining an equal veneration with them for the Old Testament and all the essentials of their religion, and differing only in ceremony, might expect fair quarter with them; but Christ bids them not expect it: No, they shall be the most forward to
persecute you. [1.] They shall use their own church-power against you:
They shall deliver you up to the synagogues to be scourged there, and stigmatized with their
anathemas. [2.] They shall incense the magistrates against you: they shall
deliver you into prisons, that you may be
brought before kings and rulers for my name's sake, and be punished by them. [2.] Your own relations will betray you (
Luke 21:16),
your parents, brethren, and kinsfolks, and friends; so that you will not know whom to put a confidence in, or where to be safe. [4.] Your religion will be made a capital crime, and you will be called to
resist unto blood. Some of you shall they cause to be put to death; so far must you be from expecting honour and wealth that you must expect nothing but death in its most frightful shapes, death in all its dreadful pomp. Nay. [5.]
You shall be hated of all men for my name's sake. This is worse than death itself, and was fulfilled when the apostles were not only
appointed to death, but made a
spectacle to the world, and counted as the
filth of the world, and the
offscouring of all things, which every body loathes,
1Cor 4:9,
1Cor 4:13. They were hated of
all men, that is, of all bad men, who could not bear the light of the gospel (because it discovered their evil deeds), and therefore hated those who brought in that light, flew in their faces, and would have pulled them to pieces. The wicked world, which hated to be reformed, hated Christ the great Reformer, and all that were his, for his sake. The rulers of the Jewish church, knowing very well that if the gospel obtained among the Jews their usurped abused power was at an end, raised all their forces against it, put it into an ill name, filled people's minds with prejudices against it, and so made the preachers and professors of it odious to the mob.
(2.) He encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with.
[1.] God will bring glory both to himself and them out of their sufferings:
It shall turn to you for a testimony, Luke 21:13. Your being set up thus for a mark, and publicly
persecuted, will make you the more taken notice of and your doctrine and miracles the more enquired into; your being brought
before kings and rulers will give you an opportunity of preaching the gospel to them, who otherwise would never have come within hearing of it; your suffering such severe things, and being so hated by the worst of men, men of the most vicious lives, will be a testimony that you are good, else you would not have such bad men for your enemies; your courage, and cheerfulness, and constancy under your sufferings will be a testimony for you, that you believe what you preach, that you are supported by a divine power, and that the Spirit of God and glory rests upon you.
[2.] God will stand by you, and own you, and assist you, in your trials; you are his advocates, and you shall be well furnished with instructions,
Luke 21:14,
Luke 21:15. Instead of setting your hearts on work to contrive an answer to informations, indictments, articles, accusations, and interrogatories, that will be exhibited against you in the ecclesiastical and civil courts, on the contrary,
settle it in your hearts, impress it upon them, take pains with them to persuade them
not to meditate before what you shall answer; do not
depend upon your own wit and ingenuity, your own prudence and policy, and do not
distrust or
despair of the immediate and extraordinary aids of the divine grace. Think not to bring yourselves off in the cause of Christ as you would in a cause of your own, by your own parts and application, with the common assistance of divine Providence, but promise yourselves, for I promise you, the special assistance of divine grace:
I will give you a mouth and wisdom. This proves Christ to be God; for it is God's prerogative to
give wisdom, and he it is that
made man's mouth. Note,
First, A
mouth and
wisdom together completely fit a man both for services and sufferings;
wisdom to know what to say, and a
mouth wherewith to say it as it should be said. It is a great happiness to have both
matter and
words wherewith to honour God and do good; to have in the mind a
storehouse well furnished with things
new and old, and a
door of utterance by which
to bring them forth. Secondly, Those that plead Christ's cause may depend upon him to give them
a mouth and wisdom, which way soever they are called to plead it, especially when they are brought before magistrates for his name's sake. It is not said that he will send an angel from heaven to answer for them, though he could do this, but that he will give them a
mouth and
wisdom to enable them to answer for themselves, which puts a greater honour upon them, which requires them to use the gifts and graces Christ furnishes them with, and redounds the more to the glory of God, who
stills the enemy and the avenger out of the mouths of babes and sucklings. Thirdly, When Christ gives to his witnesses a
mouth and wisdom, they are enabled to say that both for him and themselves which
all their adversaries are not able to gainsay or resist, so that they are silenced, and put to confusion. This was remarkably fulfilled presently after the pouring out of the Spirit, by whom Christ gave his disciples this
mouth and
wisdom, when the apostles were brought before the priest sand rulers, and answered them so as to make them ashamed, Acts 4, 5, and
Acts 6:1-
Acts 6:15.
[3.] You shall suffer no real damage by all the hardships they shall put upon you (
Luke 21:18):
There shall not a hair of your head perish. Shall some of them lose their heads, and yet not lose a hair? It is a proverbial expression, denoting the greatest indemnity and security imaginable; it is frequently used both in the Old Testament and New, in that sense. Some think that it refers to the preservation of the lives of all the Christians that were among the Jews when they were cut off by the Romans; historians tell us that not one Christian perished in that desolation. Others reconcile it with the deaths of multitudes in the cause of Christ, and take it figuratively in the same sense that Christ saith,
He that loseth his life for my sake shall find it. Not a hair of your head shall perish but,
First, I will take
cognizance of it. To this end he had said (
Matt 10:30),
The hairs of your head are all numbered; and an account is kept of them, so that none of them shall perish but he will miss it.
Secondly, It shall be upon a
valuable consideration. We do not reckon that
lost or
perishing which is laid out for good purposes, and will turn to a good account. If we drop the body itself for Christ's name's sake, it does not perish, but is well bestowed.
Thirdly, It shall be abundantly recompensed; when you come to balance profit and loss, you will find that nothing has perished, but, on the contrary, that you have great gain in present comforts, especially in the joys of a life eternal; so that though we may be losers for Christ we shall not, we cannot, be losers by him in the end.
[4.] It is therefore your duty and interest, in the midst of your own sufferings and those of the nation, to maintain a holy sincerity and serenity of mind, which will keep you always easy (
Luke 21:19):
In your patience possess ye your souls; get and keep possession of your souls. Some read it as a promise, You
may or
shall possess your souls. It comes all to one. Note,
First, It is our duty and interest at all times, especially in perilous trying times, to secure the possession of our own souls; not only that they be not destroyed and lost for ever, but that they be not distempered now, nor our possession of them disturbed and interrupted.
Possess your souls, be your own men, keep up the authority and dominion of reason, and keep under the tumults of passion, that neither grief nor fear may tyrannize over you, nor turn you out of the possession and enjoyment of yourselves. In difficult times, when we can keep possession of nothing else, then let us make that sure which may be made sure, and keep possession of our souls.
Secondly, It is by patience, Christian patience, that we keep possession of our own souls. In suffering times, set patience upon the guard for the preserving of your souls; by it keep your souls composed and in a good frame, and keep out all those impressions which would ruffle you and put you out of temper.
20 Having given them an idea of the times for about thirty-eight years next ensuing, he here comes to show them what all those things would issue in at last, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation, which would be a little day of judgment, a type and figure of Christ's second coming, which was not so fully spoken of here as in the parallel place (Mt. 24), yet glanced at; for the destruction of Jerusalem would be as it were the destruction of the world to those whose hearts were bound up in it.
I. He tells them that they should see Jerusalem besieged,
compassed with armies (
Luke 21:20), the Roman armies; and, when they saw this, they might conclude that
its desolation was nigh, for in this the siege would infallibly
end, though it might be a long siege. Note, As in mercy, so in judgment, when God begins, he will make an end.
II. He warns them, upon this signal given, to shift for their own safety (
Luke 21:21):
Then let them that are in Judea quit the country and
flee to the mountains; let them that are in the midst of it (Of Jerusalem)
depart out, before the city be closely shut up, and (as we say now) before the trenches be opened; and let not them that are in the countries and villages about enter into the city, thinking to be safe there. Do you abandon a city and country which you see God has abandoned and given up to ruin.
Come out of her, my people. III. He foretels the terrible havoc that should be made of the Jewish nation (
Luke 21:22):
Those are the days of vengeance so often spoken of by the Old Testament prophets, which would complete the ruin of that provoking people. All their predictions must now be fulfilled, and the blood of all the Old Testament martyrs must now be required.
All things that are written must be fulfilled at length. After days of patience long abused, there will come
days of vengeance; for reprieves are not pardons. The greatness of that destruction is set forth, 1. By the inflicting cause of it. It is
wrath upon this people, the wrath of God, that will kindle this devouring consuming fire. 2. By the particular terror it would be to women with child, and poor mothers that are nurses.
Woe to them, not only because they are most subject to frights, and least able to shift for their own safety, but because it will be a very great torment to them to think of having borne and nursed children for the murderers. 3. By the general confusion that should be all the nation over. There shall be
great distress in the land, for men will not know what course to take, nor how to help themselves.
IV. He describes the issue of the struggles between the Jews and the Romans, and what they will come to at last; in short, 1. Multitudes of them
shall fall by the edge of the sword. It is computed that in those wars of the Jews there fell by the sword above eleven hundred thousand. And the siege of Jerusalem was, in effect, a military execution. 2. The rest shall be
led away captive; not into
one nations, as when they were conquered by the Chaldeans, which gave them an opportunity of keeping together, but
into all nations, which made it impossible for them to
correspond with each other, much less to
incorporate. 3. Jerusalem itself was
trodden down of the Gentiles. The Romans, when they had made themselves masters of it, laid it quite waste, as a
rebellious and bad city, hurtful to kings and provinces, and therefore hateful to them.
V. He describes the great frights that people should generally be in. Many frightful
sights shall be
in the sun, moon, and stars, prodigies in the heavens, and here in this lower world, the
sea and the waves roaring, with terrible storms and tempests, such as had not been known, and above the ordinary working of natural causes. The effect of this shall be universal confusion and consternation
upon the earth, distress of nations with perplexity, Luke 21:25. Dr. Hammond understands by the
nations the several governments or tetrarchies of the Jewish nation, Judea, Samaria, and Galilee; these shall be brought to the last extremity.
Men's hearts shall fail them for fear (
Luke 21:26),
apopsuchonton anthropon -
men being quite exanimated, dispirited,
unsouled, dying away for fear. Thus those are
killed all the day long by whom Christ's apostles were so (
Roma 8:36), that is, they are all the day long in fear of being killed; sinking under that which lies upon them, and yet still trembling for fear of worse, and
looking after those things which are coming upon the world. When
judgment begins at the house of God, it will not end there; it shall be as if all the world were falling in pieces; and where can any be secure then? The
powers of heaven shall be shaken, and then the pillars of the earth cannot but tremble. Thus shall the present Jewish policy, religion, laws, and government, be all entirely dissolved by a series of unparalleled calamities, attended with the utmost confusion. So Dr. Clarke. But our Saviour makes use of these figurative expressions because at the end of time they shall be literally accomplished, when the
heavens shall be rolled together as a scroll, and all their powers not only shaken, but broken, and the
earth and
all the works that are therein shall be burnt up,
2Pet 3:10,
2Pet 3:12. As that day was all terror and destruction to the unbelieving Jews, so the great day will be to all unbelievers.
VI. He makes this to be a kind of
appearing of the Son of man: Then shall they see the Son of man coming in a cloud, with power and great glory, Luke 21:27. The destruction of Jerusalem was in a particular manner an act of Christ's judgment, the judgment committed to the Son of man; his religion could never be thoroughly established but by the destruction of the temple, and the abolishing of the Levitical priesthood and economy, after which even the converted Jews, and many of the Gentiles too, were still hankering, till they were destroyed; so that it might justly be looked upon as
a coming of the Son of man, in power and great glory, yet not visibly, but
in the clouds; for in executing such judgments as these
clouds and darkness are round about him. Now this was, 1. An
evidence of the first coming of the Messiah; so some understand it. Then the unbelieving Jews shall be confined, when it is too late, that Jesus was the Messiah; those that would not see him coming in the power of his grace to
save them shall be made to see him coming in the power of his wrath to
destroy them; those that would not have him to
reign over them shall have him to
triumph over them. 2. It was an
earnest of his second coming.
Then in the terrors of that day they shall
see the Son of man coming in a cloud, and all the terrors of the last day. They shall see a
specimen of it, a faint resemblance of it. If this be so terrible, what will that be?
VII. He encourages all the faithful disciples in reference to the terrors of that day (
Luke 21:28):
When these things begin to come to pass, when Jerusalem is besieged, and every thing is concurring to the destruction of the Jews,
then do you look
up, when others are looking down, look heavenward, in faith, hope, and prayer, and
lift up your heads with cheerfulness and confidence,
for your redemption draws night. 1. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them;
then had the churches rest. 2. When he comes to judge the world at the last day, he will
redeem all that are his, from all their grievances. And the foresight of that day is as pleasant to all good Christians as it is terrible to the wicked and ungodly. Their death itself is so; when they see that day approaching, they can
lift up their heads with joy, knowing that
their redemption draws nigh, their removal to their Redeemer.
VIII. Here is one word of prediction that looks further than the destruction of the Jewish nation, which is not easily understood; we have it in
Luke 21:24 :
Jerusalem shall be trodden down of the Gentiles, till the times of the Gentiles be fulfilled. 1. Some understand it of what is past; so Dr. Hammond. The Gentiles, who have conquered Jerusalem, shall keep possession of it, and it shall be purely Gentile, till the times of the Gentiles be fulfilled, till a great part of the Gentile world shall have become Christian, and then after Jerusalem shall have been rebuilt by Adrian the emperor, with an exclusion of all the Jews from it, many of the Jews shall turn Christians, shall join with the Gentile Christians, to set up a church in Jerusalem, which shall flourish there for a long time. 2. Others understand it of what is yet to come; so Dr. Whitby. Jerusalem shall be possessed by the Gentiles, of one sort or other, for the most part, till the time come when the nations that yet remain infidels shall embrace the Christian faith, when the kingdoms of this world shall become Christ's kingdoms, and then all the Jews shall be converted. Jerusalem shall be inhabited by them, and neither they nor their city any longer trodden down by the Gentiles.
29 Here, in the close of this discourse,
I. Christ appoints his disciples to observe the signs of the times, which they might judge by, if they had an eye to the foregoing directions, with as much certainty and assurance as they could judge of the approach of summer by the budding forth of the trees,
Luke 21:29-
Luke 21:31. As in the kingdom of nature there is a chain of causes, so in the kingdom of providence there is a consequence of one event upon another. When we see a nation filling up the measure of their iniquity, we may conclude that their ruin is nigh; when we see the ruin of persecuting powers hastening on, we may thence infer that
the kingdom of God is nigh at hand, that when the opposition given to it is removed it shall gain ground. As we may lawfully prognosticate the change of the seasons when second causes have begun to work, so we may, in the disposal of events, expect something uncommon when God is already
raised up out of his holy habitation (
Zech 2:13); then
stand still and see his salvation. II. He charges them to look upon those things as neither
doubtful nor
distant (for then they would not make a due impression on them), but as
sure and very
near. The destruction of the Jewish nation, 1. Was
near (
Luke 21:32):
This generation shall not pass away till all be fulfilled. There were some now alive that should see it; some that now heard the prediction of it. 2. It was
sure; the sentence was irreversible; it was a
consumption determined; the decree was gone forth (
Luke 21:33):
Heaven and earth shall pass away sooner than any word of mine: nay, they certainly shall pass away, but
my words shall not; whether they
take hold or no, they will
take effect, and not one of them
fall to the ground, 1Sam 3:19.
III. He cautions them against security and sensuality, by which they would unfit themselves for the trying times that were coming on, and make them to be a great surprise and terror to them (
Luke 21:34,
Luke 21:35):
Take heed to yourselves. This is the word of command given to all Christ's disciples:
Take heed to yourselves, that you be not overpowered by temptations, nor betrayed by your own corruptions. Note, We cannot be
safe if we be
secure. It concerns us at
all times, but especially at
some times, to be very cautious. See here, 1. What our
danger is: that
the day of death and judgment should
come upon us unawares, when we do not
expect it, and are not
prepared for it, - lest, when we are called to meet our Lord, that be found the
furthest thing from our thoughts which ought always to be laid
nearest our hearts, lest it
come upon us as a snare; for so
it will come upon the most of men, who
dwell upon the earth, and mind
earthly things only, and have no converse with heaven; to them it will be
as a snare. See
Qoh 9:12. It will be a
terror and a
destruction to them; it will put them into an inexpressible fright, and hold them fast for a doom yet more frightful. 2. What our
duty is, in consideration of this danger: we must
take heed lest our hearts be overcharged, lest they be burdened and overloaded, and so unfitted and disabled to do what must be done in preparation for death and judgment. Two things we must watch against, lest our hearts be overcharged with them: - (1.) The indulging of the appetites of the body, and allowing of ourselves in the gratifications of sense to an excess:
Take heed lest you be overcharged with surfeiting and drunkenness, the immoderate use of meat and drink, which burden the heart, not only with the guilt thereby contracted, but by the ill influence which such disorders of the body have upon the mind; they make men dull and lifeless to their duty, dead and listless in their duty; they stupify the conscience, and cause the mind to be
unaffected with those things that are most
affecting. (2.) The inordinate pursuit of the good things of this world. The heart is overcharged with the
cares of this life. The former is the snare of those that are given to their pleasures: this is the snare of the men of business, that
will be rich. We have need to guard on both hands, not only lest at the time when death comes, but lest
at any time our hearts should be thus overcharged. Our caution against sin, and our care of our own souls, must be
constant. IV. He counsels them to prepare and get ready for this great day,
Luke 21:36. Here see, 1. What should be
our aim: that we may be
accounted worthy to escape all these things; that, when the judgments of God are abroad, we may be preserved from the malignity of them; that either we may not be involved in the common calamity or it may not be that to us which it is to others; that in the day of death we may escape the sting of it, which is the wrath of God, and the damnation of hell. Yet we must aim not only to
escape that, but to
stand before the Son of man; not only to stand
acquitted before him as our Judge (
Pss 1:5), to have boldness in the day of Christ (that is supposed in our
escaping all those things), but to
stand before him, to attend on him as our Master, to stand continually before his throne, and serve him day and night in his temple (
Revel 7:15), always to
behold his face, as the angels,
Matt 18:10. The saints are here said to be
accounted worthy, as before,
Luke 20:35. God, by the good work of his grace in them,
makes them meet for this happiness, and, by the good will of his grace towards them,
accounts them worthy of it: but, as Grotius here says, a great part of our worthiness lies in an acknowledgment of our own unworthiness. 2. What should be our
actings in these aims:
Watch therefore, and pray always. Watching and praying must go together,
Neh 4:9. Those that would escape the wrath to come, and make sure of the joys to come, must
watch and
pray, and must do so always, must make it the constant business of their lives, (1.) To keep a guard upon themselves. Watch against sin, watch to every duty, and to the improvement of every opportunity of doing good. Be awake, and keep awake, in expectation of your Lord's coming, that you may be in a right frame to receive him, and bid him welcome. (2.) To keep up their communion with God:
Pray always; be always in an habitual disposition to that duty; keep up stated times for it; abound in it; pray upon all occasions. Those shall be accounted worthy to live a life of praise in the other world that live a life of prayer in this world.
V. In the last two verses we have an account how Christ disposed of himself during those three or four days between his riding in triumph into Jerusalem and the night in which he was betrayed. 1. He was
all day teaching in the temple. Christ preached on week-days as well as sabbath days. He was an indefatigable preacher; he preached in the face of opposition, and in the midst of those that he knew sought occasion against him. 2. At night he went out to lodge at a friend's house, in the mount of Olives, about a mile out of town. It is probable that he had some friends in the city that would gladly have lodged him, but he was willing to retire in the evening out of the noise of the town, that he might have more time for secret devotion, now that his hour was at hand. 3. Early in the morning he was in the temple again, where he had a morning lecture for those that were willing to attend it; and the people were forward to hear one that they saw forward to preach (
Luke 21:38):
They all came early in the morning, flocking to the temple, like doves to their windows,
to hear him, though the chief priests and scribes did all they could to prejudice them against him. Sometimes the taste and relish which serious, honest, plain people have of good preaching are more to be valued and judged by than the opinion of the witty and learned, and those in authority.
