mh_parser/vol_split/40 - Matthew/Chapter 24.xml

<div2 id="Matt.xxv" n="xxv" next="Matt.xxvi" prev="Matt.xxiv" progress="28.24%" title="Chapter XXIV">
<h2 id="Matt.xxv-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxv-p0.2">CHAP. XXIV.</h3>
<p class="intro" id="Matt.xxv-p1">Christ's preaching was mostly practical; but, in
this chapter, we have a prophetical discourse, a prediction of
things to come; such however as had a practical tendency, and was
intended, not to gratify the curiosity of his disciples, but to
guide their consciences and conversations, and it is therefore
concluded with a practical application. The church has always had
particular prophecies, besides general promises, both for direction
and for encouragement to believers; but it is observable, Christ
preached this prophetical sermon in the close of his ministry, as
the Apocalypse is the last book of the New Testament, and the
prophetical books of the Old Testament are placed last, to intimate
to us, that we must be well grounded in plain truths and duties,
and those must first be well digested, before we dive into those
things that are dark and difficult; many run themselves into
confusion by beginning their Bible at the wrong end. Now, in this
chapter, we have, I. The occasion of this discourse, <scripRef id="Matt.xxv-p1.1" osisRef="Bible:Matt.24.1-Matt.24.3" parsed="|Matt|24|1|24|3" passage="Mt 24:1-3">ver. 1-3</scripRef>. II. The discourse itself,
in which we have, 1. The prophecy of divers events, especially
referring to the destruction of Jerusalem, and the utter ruin of
the Jewish church and nation, which were not hastening on, and were
completed about forty years after; the prefaces to that
destruction, the concomitants and consequences of it; yet looking
further, to Christ's coming at the end of time, and the
consummation of all things, of which that was a type and figure,
<scripRef id="Matt.xxv-p1.2" osisRef="Bible:Matt.24.4-Matt.24.31" parsed="|Matt|24|4|24|31" passage="Mt 24:4-31">ver. 4-31</scripRef>. 2. The
practical application of this prophecy for the awakening and
quickening of his disciples to prepare for these great and awful
things, <scripRef id="Matt.xxv-p1.3" osisRef="Bible:Matt.24.32-Matt.24.51" parsed="|Matt|24|32|24|51" passage="Mt 24:32-51">ver. 32-51</scripRef>.</p>
<scripCom id="Matt.xxv-p1.4" osisRef="Bible:Matt.24" parsed="|Matt|24|0|0|0" passage="Mt 24" type="Commentary"/>
<scripCom id="Matt.xxv-p1.5" osisRef="Bible:Matt.24.1-Matt.24.3" parsed="|Matt|24|1|24|3" passage="Mt 24:1-3" type="Commentary"/><div class="Commentary" id="Bible:Matt.24.1-Matt.24.3">
<h4 id="Matt.xxv-p1.6">Awful Predictions.</h4>
<p class="passage" id="Matt.xxv-p2">1 And Jesus went out, and departed from the
temple: and his disciples came to <i>him</i> for to show him the
buildings of the temple.   2 And Jesus said unto them, See ye
not all these things? verily I say unto you, There shall not be
left here one stone upon another, that shall not be thrown down.
  3 And as he sat upon the mount of Olives, the disciples came
unto him privately, saying, Tell us, when shall these things be?
and what <i>shall be</i> the sign of thy coming, and of the end of
the world?</p>
<p class="indent" id="Matt.xxv-p3">Here is,</p>
<p class="indent" id="Matt.xxv-p4">I. Christ's quitting <i>the temple,</i> and
his public work there. He had said, in the close of the foregoing
chapter, <i>Your house is left unto you desolate;</i> and here he
made his words good; <i>He went out, and departed from the
temple.</i> The manner of expression is observable; he not only
went out of the temple, but departed from it, took his final
farewell of it; he departed from it, never to return to it any
more; and then immediately follows a prediction of its ruin. Note,
That house is left desolate indeed, which Christ leaves. <i>Woe
unto them when I depart,</i> <scripRef id="Matt.xxv-p4.1" osisRef="Bible:Hos.9.12 Bible:Jer.6.8" parsed="|Hos|9|12|0|0;|Jer|6|8|0|0" passage="Ho 9:12,Jer 6:8">Hos. ix. 12; Jer. vi. 8</scripRef>. It was now
time to groan out their <i>Ichabod, The glory is departed, their
defence is departed.</i> Three days after this, the veil of the
temple was rent; when Christ left it, all became <i>common and
unclean;</i> but Christ departed not till they drove him away; did
not reject them, till they first rejected him.</p>
<p class="indent" id="Matt.xxv-p5">II. His private discourse with his
disciples; he left the temple, but he did not leave the twelve, who
were the seed of the gospel church, which the casting off of the
Jews was the enriching of. When he left the temple, his disciples
left it too, and came to him. Note, It is good being where Christ
is, and leaving that which he leaves. They came to him, to be
instructed in private, when his public preaching was over; for
<i>the secret of the Lord is with them that fear him.</i> He had
spoken of the destruction of the Jewish church to the multitude in
parables, which here, as usual, he explains to his disciples.
Observe,</p>
<p class="indent" id="Matt.xxv-p6">1. <i>His disciples came to him, to show
him the buildings of the temple,</i> It was a stately and beautiful
structure, one of the wonders of the world; no cost was spared, no
art left untried, to make it sumptuous. Though it came short of
Solomon's temple, and <i>its beginning was small,</i> yet <i>its
latter end did greatly increase.</i> It was richly furnished with
gifts and offerings, to which there were continual additions made.
They showed Christ these things, and desired him to take notice of
them, either,</p>
<p class="indent" id="Matt.xxv-p7">(1.) As being greatly pleased with them
themselves, and expecting he should be so too. They had lived
mostly in Galilee, at a distance from the temple, had seldom seen
it, and therefore were the more struck with admiration at it, and
thought he should admire as much as they did <i>all this glory</i>
(<scripRef id="Matt.xxv-p7.1" osisRef="Bible:Gen.31.1" parsed="|Gen|31|1|0|0" passage="Ge 31:1">Gen. xxxi. 1</scripRef>); and they
would have him divert himself (after his preaching, and from his
sorrow which they saw him perhaps almost overwhelmed with) with
looking about him. Note, Even good men are apt to be too much
enamoured with outward pomp and gaiety, and to overvalue it, even
in the things of God; whereas we should be, as Christ was, dead to
it, and look upon it with contempt. The temple was indeed glorious,
but, [1.] Its glory was sullied and stained with the sin of the
priests and people; that wicked doctrine of the Pharisees, which
preferred the gold before the temple that sanctified it, was enough
to deface the beauty of all the ornaments of the temple. [2.] Its
glory was eclipsed and outdone by the presence of Christ in it, who
was <i>the glory of this latter house</i> (<scripRef id="Matt.xxv-p7.2" osisRef="Bible:Hag.2.9" parsed="|Hag|2|9|0|0" passage="Hag 2:9">Hag. ii. 9</scripRef>), so that the buildings had no
glory, in comparison with that glory which excelled.</p>
<p class="indent" id="Matt.xxv-p8">Or, (2.) As grieving that this house should
be left desolate; they showed him the buildings, as if they would
move him to reverse the sentence; "Lord, let not this holy and
beautiful house, where our fathers praised thee, be made a
desolation." They forgot how many providences, concerning Solomon's
temple, had manifested how little God cared for that outward glory
which they had so much admired, when the people were wicked,
<scripRef id="Matt.xxv-p8.1" osisRef="Bible:2Chr.7.21" parsed="|2Chr|7|21|0|0" passage="2Ch 7:21">2 Chron. vii. 21</scripRef>. <i>This
house, which is high,</i> sin will bring low. Christ had lately
looked upon <i>the precious souls, and wept for them,</i> <scripRef id="Matt.xxv-p8.2" osisRef="Bible:Luke.19.41" parsed="|Luke|19|41|0|0" passage="Lu 19:41">Luke xix. 41</scripRef>. The disciples look upon
the pompous buildings, and are ready to weep for them. In this, as
in other things, <i>his thoughts are not like ours.</i> It was
weakness, and meanness of spirit, in the disciples, to be so fond
of fine buildings; it was a childish thing. <i>Animo magno nihil
magnum—To a great mind nothing is great.</i> Seneca.</p>
<p class="indent" id="Matt.xxv-p9">2. Christ, hereupon, foretels the utter
ruin and destruction that were coming upon this place, <scripRef id="Matt.xxv-p9.1" osisRef="Bible:Matt.24.2" parsed="|Matt|24|2|0|0" passage="Mt 24:2"><i>v.</i> 2</scripRef>. Note, A believing
foresight of the defacing of all worldly glory will help to take us
off from admiring it, and overvaluing it. The most beautiful body
will be shortly worms' meat, and the most beautiful building a
ruinous heap. And shall we then set our eyes upon that which so
soon is not, and look upon that with so much admiration which ere
long we shall certainly look upon with so much contempt? <i>See ye
not all these things?</i> They would have Christ look upon them,
and be as much in love with them as they were; he would have them
look upon them, and be as dead to them as he was. There is such a
sight of these things as will do us good; so to see them as to see
through them and see to the end of them.</p>
<p class="indent" id="Matt.xxv-p10">Christ, instead of reversing the decree,
ratifies it; <i>Verily, I say unto you, there shall not be left one
stone upon another.</i></p>
<p class="indent" id="Matt.xxv-p11">(1.) He speaks of it as a certain ruin;
"<i>I say unto you. I,</i> that know what I say, and know how to
make good what I say; take my word for it, it shall be so; <i>I,
the Amen, the true Witness, say it to you.</i>" All judgment being
committed to the Son, the threatenings, as well as the promises,
are all <i>yea, and amen, in him.</i> <scripRef id="Matt.xxv-p11.1" osisRef="Bible:Heb.6.17-Heb.6.18" parsed="|Heb|6|17|6|18" passage="Heb 6:17,18">Heb. vi. 17, 18</scripRef>.</p>
<p class="indent" id="Matt.xxv-p12">(2.) He speaks of it as an utter ruin. The
temple shall not only be stripped, and plundered, and defaced, but
utterly demolished and laid waste; <i>Not one stone shall be left
upon another.</i> Notice is taken, in the <i>building</i> of the
second temple, of the <i>laying of one stone upon another</i>
(<scripRef id="Matt.xxv-p12.1" osisRef="Bible:Hag.2.15" parsed="|Hag|2|15|0|0" passage="Hag 2:15">Hag. ii. 15</scripRef>); and here, in
the <i>ruin,</i> of <i>not leaving one stone upon another.</i>
History tells us, that this was fulfilled in the latter; for though
Titus, when he took the city, did all he could to preserve the
temple, yet he could not restrain the enraged soldiers from
destroying it utterly; and it was done to that degree, that Turnus
Rufus ploughed up the ground on which it had stood: thus that
scripture was fulfilled (<scripRef id="Matt.xxv-p12.2" osisRef="Bible:Mic.3.12" parsed="|Mic|3|12|0|0" passage="Mic 3:12">Mic. iii.
12</scripRef>), <i>Zion shall, for your sake, be ploughed as a
field.</i> And afterward, in Julian the Apostate's time, when the
Jews were encouraged by him to rebuild their temple, in opposition
to the Christian religion, what remained of the ruins was quite
pulled down, to level the ground for a new foundation; but the
attempt was defeated by the miraculous eruption of fire out of the
ground, which destroyed the foundation they laid, and frightened
away the builders. Now this prediction of the final and irreparable
ruin of the temple includes a prediction of the period of the
Levitical priesthood and the ceremonial law.</p>
<p class="indent" id="Matt.xxv-p13">3. The disciples, not disputing either the
truth or the equity of this sentence, nor doubting of the
accomplishment of it, enquire more particularly of the time when it
should come to pass, and the signs of its approach, <scripRef id="Matt.xxv-p13.1" osisRef="Bible:Matt.24.3" parsed="|Matt|24|3|0|0" passage="Mt 24:3"><i>v.</i> 3</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxv-p14">(1.) Where they made this enquiry;
privately, <i>as he sat upon the mount of Olives;</i> probably, he
was returning to Bethany, and there sat down by the way, to rest
him; the mount of Olives directly faced the temple, and from thence
he might have a full prospect of it at some distance; there he sat
as a Judge upon the bench, the temple and city being before him as
at the bar, and thus he passed sentence on them. We read (<scripRef id="Matt.xxv-p14.1" osisRef="Bible:Ezek.11.23" parsed="|Ezek|11|23|0|0" passage="Eze 11:23">Ezek. xi. 23</scripRef>) of the removing of the
glory of the Lord from the temple to the mountain; so Christ, the
great Shechinah, here removes to this mountain.</p>
<p class="indent" id="Matt.xxv-p15">(2.) What the enquiry itself was; <i>When
shall these things be; and what shall be the sign of thy coming,
and of the end of the world?</i> Here are three questions.</p>
<p class="indent" id="Matt.xxv-p16">[1.] Some think, these questions do all
point at one and the same thing—the destruction of the temple, and
the period of the Jewish church and nation, which Christ had
himself spoken of as his coming (<scripRef id="Matt.xxv-p16.1" osisRef="Bible:Matt.16.28" parsed="|Matt|16|28|0|0" passage="Mt 16:28"><i>ch.</i> xvi. 28</scripRef>), and which would be the
consummation of the age (for so it may be read), the finishing of
that dispensation. Or, they thought the destruction of the temple
must needs be the end of the world. If that house be laid waste,
the world cannot stand; for the Rabbin used to say that the house
of the sanctuary was one of the seven things for the sake of which
the world was made; and they think, if so, the world will not
survive the temple.</p>
<p class="indent" id="Matt.xxv-p17">[2.] Others think their question, <i>When
shall these things be?</i> refers to the destruction of Jerusalem,
and the other two to the end of the world; or Christ's coming may
refer to his setting up his gospel kingdom, and the end of the
world to the day of judgment. I rather incline to think that their
question looked no further than the event Christ now foretold; but
it appears by other passages, that they had very confused thoughts
of future events; so that perhaps it is not possible to put any
certain construction upon this question of theirs.</p>
<p class="indent" id="Matt.xxv-p18">But Christ, in his answer, though he does
not expressly rectify the mistakes of his disciples (that must be
done by the pouring out of the Spirit), yet looks further than
their question, and instructs his church, not only concerning the
great events of that age, the destruction of Jerusalem, but
concerning his second coming at the end of time, which here he
insensibly slides into a discourse of, and of that it is plain he
speaks in the next chapter, which is a continuation of this
sermon.</p>
</div><scripCom id="Matt.xxv-p18.1" osisRef="Bible:Matt.24.4-Matt.24.31" parsed="|Matt|24|4|24|31" passage="Mt 24:4-31" type="Commentary"/><div class="Commentary" id="Bible:Matt.24.4-Matt.24.31">
<h4 id="Matt.xxv-p18.2">Awful Predictions.</h4>
<p class="passage" id="Matt.xxv-p19">4 And Jesus answered and said unto them, Take
heed that no man deceive you.   5 For many shall come in my
name, saying, I am Christ; and shall deceive many.   6 And ye
shall hear of wars and rumours of wars: see that ye be not
troubled: for all <i>these things</i> must come to pass, but the
end is not yet.   7 For nation shall rise against nation, and
kingdom against kingdom: and there shall be famines, and
pestilences, and earthquakes, in divers places.   8 All these
<i>are</i> the beginning of sorrows.   9 Then shall they
deliver you up to be afflicted, and shall kill you: and ye shall be
hated of all nations for my name's sake.   10 And then shall
many be offended, and shall betray one another, and shall hate one
another.   11 And many false prophets shall rise, and shall
deceive many.   12 And because iniquity shall abound, the love
of many shall wax cold.   13 But he that shall endure unto the
end, the same shall be saved.   14 And this gospel of the
kingdom shall be preached in all the world for a witness unto all
nations; and then shall the end come.   15 When ye therefore
shall see the abomination of desolation, spoken of by Daniel the
prophet, stand in the holy place, (whoso readeth, let him
understand:)   16 Then let them which be in Judea flee into
the mountains:   17 Let him which is on the housetop not come
down to take any thing out of his house:   18 Neither let him
which is in the field return back to take his clothes.   19
And woe unto them that are with child, and to them that give suck
in those days!   20 But pray ye that your flight be not in the
winter, neither on the sabbath day:   21 For then shall be
great tribulation, such as was not since the beginning of the world
to this time, no, nor ever shall be.   22 And except those
days should be shortened, there should no flesh be saved: but for
the elect's sake those days shall be shortened.   23 Then if
any man shall say unto you, Lo, here <i>is</i> Christ, or there;
believe <i>it</i> not.   24 For there shall arise false
Christs, and false prophets, and shall show great signs and
wonders; insomuch that, if <i>it were</i> possible, they shall
deceive the very elect.   25 Behold, I have told you before.
  26 Wherefore if they shall say unto you, Behold, he is in
the desert; go not forth: behold, <i>he is</i> in the secret
chambers; believe <i>it</i> not.   27 For as the lightning
cometh out of the east, and shineth even unto the west; so shall
also the coming of the Son of man be.   28 For wheresoever the
carcase is, there will the eagles be gathered together.   29
Immediately after the tribulation of those days shall the sun be
darkened, and the moon shall not give her light, and the stars
shall fall from heaven, and the powers of the heavens shall be
shaken:   30 And then shall appear the sign of the Son of man
in heaven: and then shall all the tribes of the earth mourn, and
they shall see the Son of man coming in the clouds of heaven with
power and great glory.   31 And he shall send his angels with
a great sound of a trumpet, and they shall gather together his
elect from the four winds, from one end of heaven to the other.</p>
<p class="indent" id="Matt.xxv-p20">The disciples had asked concerning the
times, <i>When shall these things be?</i> Christ gives them no
answer to that, after what number of days and years his prediction
should be accomplished, for <i>it is not for us to know the
times</i> (<scripRef id="Matt.xxv-p20.1" osisRef="Bible:Acts.1.7" parsed="|Acts|1|7|0|0" passage="Ac 1:7">Acts i. 7</scripRef>); but
they had asked, <i>What shall be the sign?</i> That question he
answers fully, for we are concerned to <i>understand the signs of
the times,</i> <scripRef id="Matt.xxv-p20.2" osisRef="Bible:Matt.16.3" parsed="|Matt|16|3|0|0" passage="Mt 16:3"><i>ch.</i> xvi.
3</scripRef>. Now the prophecy primarily respects the events near
at hand—the destruction of Jerusalem, the period of the Jewish
church and state, the calling of the Gentiles, and the setting up
of Christ's kingdom in the world; but as the prophecies of the Old
Testament, which have an immediate reference to the affairs of the
Jews and the revolutions of their state, under the figure of them
do certainly look further, to the gospel church and the kingdom of
the Messiah, and are so expounded in the New Testament, and such
expressions are found in those predictions as are peculiar thereto
and not applicable otherwise; so this prophecy, under the type of
Jerusalem's destruction, looks as far forward as the general
judgment; and, as is usual in prophecies, some passages are most
applicable to the type, and others to the antitype; and toward the
close, as usual, it points more particularly to the latter. It is
observable, that what Christ here saith to his disciples tends more
to engage their caution than to satisfy their curiosity; more to
prepare them for the events that should happen than to give them a
distinct idea of the events themselves. This is that good
understanding of the time which we should all covet, thence to
infer what Israel ought to do: and so this prophecy is of standing
lasting use to the church, and will be so to the end of time; for
<i>the thing that hath been, is that which shall be</i> (<scripRef id="Matt.xxv-p20.3" osisRef="Bible:Eccl.1.5-Eccl.1.7 Bible:Eccl.1.9" parsed="|Eccl|1|5|1|7;|Eccl|1|9|0|0" passage="Ec 1:5,6,7,9">Eccl. i. 5, 6, 7, 9</scripRef>), and the
series, connection, and presages, of events, are much the same
still that they were then; so that upon the prophecy of this
chapter, pointing at that event, moral prognostications may be
made, and such constructions of the signs of the times as the wise
man's heart will know how to improve.</p>
<p class="indent" id="Matt.xxv-p21">I. Christ here foretels the going forth of
deceivers; he begins with a caution, <i>Take heed that no man
deceive you.</i> They expected to be told when these things should
be, to be let into that secret; but this caution is a check to
their curiosity, "<i>What is that to you?</i> Mind you your duty,
follow me, and be not seduced from following me." Those that are
most inquisitive concerning the secret things which belong not to
them are most easily imposed upon by seducers, <scripRef id="Matt.xxv-p21.1" osisRef="Bible:2Thess.2.3" parsed="|2Thess|2|3|0|0" passage="2Th 2:3">2 Thess. ii. 3</scripRef>. The disciples, when they heard
that the Jews, their most inveterate enemies, should be destroyed,
might be in danger of falling into security; "Nay," saith Christ,
"you are more exposed other ways." Seducers are more dangerous
enemies to the church than persecutors.</p>
<p class="indent" id="Matt.xxv-p22">Three times in this discourse he mentions
the appearing of <i>false prophets,</i> which was, 1. A presage of
Jerusalem's ruin. Justly were they who killed the true prophets,
left to be ensnared by false prophets; and they who crucified the
true Messiah, left to be deceived and broken by false Christs and
pretended Messiahs. The appearing of these was the occasion of
dividing that people into parties and factions, which made their
ruin the more easy and speedy; and the sin of the many that were
led aside by them, helped to fill the measure. 2. It was a trial to
the disciples of Christ, and therefore agreeable to their state of
probation, <i>that they which are perfect, may be made
manifest.</i></p>
<p class="indent" id="Matt.xxv-p23">Now concerning these deceivers, observe
here,</p>
<p class="indent" id="Matt.xxv-p24">(1.) The pretences they should come under.
Satan acts most mischievously, when he appears as an angel of
light: the colour of the greatest good is often the cover of the
greatest evil.</p>
<p class="indent" id="Matt.xxv-p25">[1.] There should appear <i>false
prophets</i> (<scripRef id="Matt.xxv-p25.1" osisRef="Bible:Matt.24.11-Matt.24.24" parsed="|Matt|24|11|24|24" passage="Mt 24:11-24"><i>v.</i>
11-24</scripRef>); the deceivers would pretend to divine
inspiration, an immediate mission, and a spirit of prophecy, when
it was all a lie. Such they had been formerly (<scripRef id="Matt.xxv-p25.2" osisRef="Bible:Jer.23.16 Bible:Ezek.13.6" parsed="|Jer|23|16|0|0;|Ezek|13|6|0|0" passage="Jer 23:16,Eze 13:6">Jer. xxiii. 16; Ezek. xiii. 6</scripRef>), as
was foretold, <scripRef id="Matt.xxv-p25.3" osisRef="Bible:Deut.13.3" parsed="|Deut|13|3|0|0" passage="De 13:3">Deut. xiii. 3</scripRef>.
Some think, the seducers here pointed to were such as had been
settled teachers in the church, and had gained reputation as such,
but afterward betrayed the truth they had taught, and revolted to
error; and from such the danger is the greater, because least
suspected. One false traitor in the garrison may do more mischief
than a thousand avowed enemies without.</p>
<p class="indent" id="Matt.xxv-p26">[2.] There should appear <i>false Christs,
coming in Christ's name</i> (<scripRef id="Matt.xxv-p26.1" osisRef="Bible:Matt.24.5" parsed="|Matt|24|5|0|0" passage="Mt 24:5"><i>v.</i>
5</scripRef>), assuming to themselves the name peculiar to him, and
saying, <i>I am Christ, pseudo-christs,</i> <scripRef id="Matt.xxv-p26.2" osisRef="Bible:Matt.24.24" parsed="|Matt|24|24|0|0" passage="Mt 24:24"><i>v.</i> 24</scripRef>. There was at that time a
general expectation of the appearing of the Messiah; they spoke of
him; as <i>he that should come;</i> but when he did come, the body
of the nation rejected him; which those who were ambitious of
making themselves a name, took advantage of, and set up for Christ.
Josephus speaks of several such impostors between this and the
destruction of Jerusalem; one Theudas, that was defeated by Cospius
Fadus; another by Felix, another by Festus. Dosetheus said he was
the Christ foretold by Moses. <i>Origen adversus Celsum.</i> See
<scripRef id="Matt.xxv-p26.3" osisRef="Bible:Acts.5.36-Acts.5.37" parsed="|Acts|5|36|5|37" passage="Ac 5:36,37">Acts v. 36, 37</scripRef>. Simon
Magus pretended to be <i>the great power of God,</i> <scripRef id="Matt.xxv-p26.4" osisRef="Bible:Acts.8.10" parsed="|Acts|8|10|0|0" passage="Ac 8:10">Acts viii. 10</scripRef>. In after-ages there
have been such pretenders; one about a hundred years after Christ,
that called himself <i>Bar-cochobas—The son of a star,</i> but
proved <i>Bar-cosba—The son of a lie.</i> About fifty years ago
Sabbati-Levi set up for a Messiah in the Turkish empire, and was
greatly caressed by the Jews; but in a short time <i>his folly was
made manifest.</i> See Sir Paul Rycaut's <i>History.</i> The popish
religion doth, in effect, set up a false Christ; the Pope comes, in
Christ's name, as his vicar, but invades and usurps all his
offices, and so is a rival with him, and, as such, an enemy to him,
a deceiver, and an antichrist.</p>
<p class="indent" id="Matt.xxv-p27">[3.] These false Christs and false prophets
would have their agents and emissaries busy in all places to draw
people in to them, <scripRef id="Matt.xxv-p27.1" osisRef="Bible:Matt.24.23" parsed="|Matt|24|23|0|0" passage="Mt 24:23"><i>v.</i>
23</scripRef>. <i>Then</i> when public troubles are great and
threatening, and people will be catching at any thing that looks
like deliverance, then Satan will take the advantage of imposing on
them; they will say, <i>Lo, here is a Christ, or there</i> is one;
but do not mind them: the true Christ did not strive, nor cry; nor
was it said of him, <i>Lo, here! or Lo, there!</i> (<scripRef id="Matt.xxv-p27.2" osisRef="Bible:Luke.17.21" parsed="|Luke|17|21|0|0" passage="Lu 17:21">Luke xvii. 21</scripRef>), therefore if any man
say so concerning him, look upon it as a temptation. The hermits,
who place religion in a monastical life, say, <i>He is in the
desert;</i> the priests, who made the consecrated wafer to be
Christ, say, "He is <b><i>en tois tameiois</i></b>—<i>in the
cupboards, in the secret chambers:</i> lo, he is in this shrine, in
that image." Thus some appropriate Christ's spiritual presence to
one party or persuasion, as if they had the monopoly of Christ and
Christianity; and the kingdom of Christ must stand and fall, must
live and die, with them; "Lo, he is in this church, in that
council:" whereas Christ is All in all, not here or there, but
meets his people with a blessing <i>in every place where he records
his name.</i></p>
<p class="indent" id="Matt.xxv-p28">(2.) The proof they should offer for the
making good of these pretences; <i>They shall show great signs and
wonders</i> (<scripRef id="Matt.xxv-p28.1" osisRef="Bible:Matt.24.24" parsed="|Matt|24|24|0|0" passage="Mt 24:24"><i>v.</i> 24</scripRef>),
not true miracles, those are a divine seal, and with those the
doctrine of Christ stands confirmed; and therefore if any offer to
draw us from that by signs and wonders, we must have recourse to
that rule given of old (<scripRef id="Matt.xxv-p28.2" osisRef="Bible:Deut.13.1-Deut.13.3" parsed="|Deut|13|1|13|3" passage="De 13:1-3">Deut. xiii.
1-3</scripRef>), <i>If the sign or wonder come to pass,</i> yet
follow not him that would draw you <i>to serve other gods,</i> or
believe in other Christs, <i>for the Lord your God proveth you.</i>
But these were <i>lying wonders</i> (<scripRef id="Matt.xxv-p28.3" osisRef="Bible:2Thess.2.9" parsed="|2Thess|2|9|0|0" passage="2Th 2:9">2
Thess. ii. 9</scripRef>), wrought by Satan (God permitting him),
who is <i>the prince of the power of the air.</i> It is not said,
<i>They shall work miracles,</i> but, <i>They shall show great
signs;</i> they are but a show; either they impose upon men's
credulity by false narratives, or deceive their senses by tricks of
legerdemain, or arts of divination, as the magicians of Egypt by
their enchantments.</p>
<p class="indent" id="Matt.xxv-p29">(3.) The success they should have in these
attempts,</p>
<p class="indent" id="Matt.xxv-p30">[1.] <i>They shall deceive many</i>
(<scripRef id="Matt.xxv-p30.1" osisRef="Bible:Matt.24.5" parsed="|Matt|24|5|0|0" passage="Mt 24:5"><i>v.</i> 5</scripRef>), and again,
<scripRef id="Matt.xxv-p30.2" osisRef="Bible:Matt.24.11" parsed="|Matt|24|11|0|0" passage="Mt 24:11"><i>v.</i> 11</scripRef>. Note, The
devil and his instruments may prevail far in deceiving poor souls;
few find the strait gate, but many are drawn into the broad way;
many will be imposed upon by their signs and wonders, and many
drawn in by the hopes of deliverance from their oppressions. Note,
Neither miracles nor multitudes are certain signs of a true church;
for <i>all the world wonders after the beast,</i> <scripRef id="Matt.xxv-p30.3" osisRef="Bible:Rev.13.3" parsed="|Rev|13|3|0|0" passage="Re 13:3">Rev. xiii. 3</scripRef>.</p>
<p class="indent" id="Matt.xxv-p31">[2.] <i>They shall deceive, if it were
possible, the very elect,</i> <scripRef id="Matt.xxv-p31.1" osisRef="Bible:Matt.24.24" parsed="|Matt|24|24|0|0" passage="Mt 24:24"><i>v.</i> 24</scripRef>. This bespeaks, <i>First,</i>
The strength of the delusion; it is such as many shall be carried
away by (so strong shall the stream be), even those that were
thought to stand fast. Men's knowledge, gifts, learning, eminent
station, and long profession, will not secure them; but,
notwithstanding these, many will be deceived; nothing but the
almighty grace of God, pursuant to his eternal purpose, will be a
protection. <i>Secondly,</i> The safety of the elect in the midst
of this danger, which is taken for granted in that parenthesis,
<i>If it were possible,</i> plainly implying that it is not
possible, for they are <i>kept by the power of God,</i> that <i>the
purpose of God, according to the election, may stand.</i> It is
possible for those that have been enlightened to fall away
(<scripRef id="Matt.xxv-p31.2" osisRef="Bible:Heb.6.4-Heb.6.6" parsed="|Heb|6|4|6|6" passage="Heb 6:4,5,6">Heb. vi. 4, 5, 6</scripRef>), but
not for those that were elected. If God's chosen ones should be
deceived, God's choice would be defeated, which is not to be
imagined, <i>for whom he did predestinate, he called, justified,
and glorified,</i> <scripRef id="Matt.xxv-p31.3" osisRef="Bible:Rom.8.30" parsed="|Rom|8|30|0|0" passage="Ro 8:30">Rom. viii.
30</scripRef>. They were given to Christ; and of all that were
given to him, he will lose none, <scripRef id="Matt.xxv-p31.4" osisRef="Bible:John.10.28" parsed="|John|10|28|0|0" passage="Joh 10:28">John
x. 28</scripRef>. Grotius will have this to be meant of the great
difficulty of drawing the primitive Christians from their religion,
and quotes it as used proverbially by Galen; when he would express
a thing very difficult and morally impossible, he saith, "You may
sooner draw away a Christian from Christ."</p>
<p class="indent" id="Matt.xxv-p32">(4.) The repeated cautions which our
Saviour gives to his disciples to stand upon their guard against
them; <i>therefore</i> he gave them warning, that they might watch
( <scripRef id="Matt.xxv-p32.1" osisRef="Bible:Matt.24.25" parsed="|Matt|24|25|0|0" passage="Mt 24:25"><i>v.</i> 25</scripRef>); <i>Behold,
I have told you before.</i> He that is told before where he will be
assaulted, may save himself, as the king of Israel did, <scripRef id="Matt.xxv-p32.2" osisRef="Bible:2Kgs.6.9-2Kgs.6.10" parsed="|2Kgs|6|9|6|10" passage="2Ki 6:9,10">2 Kings vi. 9, 10</scripRef>. Note, Christ's
warnings are designed to engage our watchfulness; and though the
elect shall be preserved from delusion, yet they shall be preserved
by the use of appointed means, and a due regard to the cautions of
the word; we are kept through faith, faith in Christ's word, which
he has told us before.</p>
<p class="indent" id="Matt.xxv-p33">[1.] We must not believe those who say,
<i>Lo, here is Christ;</i> or, <i>Lo, he is there,</i> <scripRef id="Matt.xxv-p33.1" osisRef="Bible:Matt.24.23" parsed="|Matt|24|23|0|0" passage="Mt 24:23"><i>v.</i> 23</scripRef>. We believe that the
true Christ is at the right hand of God, and that his spiritual
presence is <i>where two or three are gathered together in his
name;</i> believe not those therefore who would draw you off from a
Christ in heaven, by telling you he is any where on earth; or draw
you off from the catholic church on earth, by telling you he is
here, or he is there; believe it not. Note, There is not a greater
enemy to true faith than vain credulity. The simple believeth every
word, and runs after every cry. <b><i>Memneso
apistein</i></b>—<i>Beware of believing.</i></p>
<p class="indent" id="Matt.xxv-p34">[2.] We must not go forth after those that
say, <i>He is in the desert,</i> or, <i>He is in the secret
chambers,</i> <scripRef id="Matt.xxv-p34.1" osisRef="Bible:Matt.24.26" parsed="|Matt|24|26|0|0" passage="Mt 24:26"><i>v.</i> 26</scripRef>.
We must not hearken to every empiric and pretender, nor follow
every one that puts up the finger to point us to a new Christ, and
a new gospel; "Go not forth, for if you do, you are in danger of
being taken by them; therefore keep out of harm's way, <i>be not
carried about with every wind;</i> many a man's vain curiosity to
go forth hath led him into a fatal apostasy; your strength at such
a time is to sit still, to have the heart established with
grace."</p>
<p class="indent" id="Matt.xxv-p35">II. He foretels wars and great commotions
among the nations, <scripRef id="Matt.xxv-p35.1" osisRef="Bible:Matt.24.6-Matt.24.7" parsed="|Matt|24|6|24|7" passage="Mt 24:6,7"><i>v.</i> 6,
7</scripRef>. When Christ was born, there was a universal peace in
the empire, the temple of Janus was shut; but <i>think not that
Christ came to send,</i> or continue such a <i>peace</i> (<scripRef id="Matt.xxv-p35.2" osisRef="Bible:Luke.12.51" parsed="|Luke|12|51|0|0" passage="Lu 12:51">Luke xii. 51</scripRef>); no, his city and his
wall are to be built even in troublesome times, and even wars shall
forward his work. From the time that the Jews rejected Christ, and
he <i>left their house desolate, the sword did never depart from
their house, the sword of the Lord</i> was never quiet, because he
had given it a charge against a hypocritical nation and the people
of his wrath, and by it brought ruin upon them.</p>
<p class="indent" id="Matt.xxv-p36">Here is, 1. A prediction of the event of
the day; You will now shortly <i>hear of wars, and rumours of
wars.</i> When wars are, they will be heard; for <i>every battle of
the warrior is with confused noise,</i> <scripRef id="Matt.xxv-p36.1" osisRef="Bible:Isa.9.5" parsed="|Isa|9|5|0|0" passage="Isa 9:5">Isa. ix. 5</scripRef>. See how terrible it is (<scripRef id="Matt.xxv-p36.2" osisRef="Bible:Jer.4.19" parsed="|Jer|4|19|0|0" passage="Jer 4:19">Jer. iv. 19</scripRef>), <i>Thou hast heard, O
my soul, the alarm of war!</i> Even the quiet in the land, and the
least inquisitive after new things, cannot but hear the rumours of
war. See what comes of refusing the gospel! Those that will not
hear the messengers of peace, shall be made to hear the messengers
of war. God has a sword ready to avenge the quarrel of his
covenant, his new covenant. <i>Nation shall rise up against
nation,</i> that is, one part or province of the Jewish nation
against another, one city against another (<scripRef id="Matt.xxv-p36.3" osisRef="Bible:2Chr.15.5-2Chr.15.6" parsed="|2Chr|15|5|15|6" passage="2Ch 15:5,6">2 Chron. xv. 5, 6</scripRef>); and in the same
province and city one party or faction shall rise up against
another, so that they shall be devoured by, and dashed in pieces
against one another, <scripRef id="Matt.xxv-p36.4" osisRef="Bible:Isa.9.19-Isa.9.21" parsed="|Isa|9|19|9|21" passage="Isa 9:19-21">Isa. ix.
19-21</scripRef>.</p>
<p class="indent" id="Matt.xxv-p37">2. A prescription of the duty of the day;
<i>See that ye be not troubled.</i> Is it possible to hear such sad
news, and not be troubled? Yet, where the heart is fixed, trusting
in God, it is kept in peace, and is not afraid, no not of the evil
tidings of wars, and rumours of wars; no not the noise of <i>Arm,
arm. Be not troubled;</i> <b><i>Me throeithe</i></b>—<i>Be not put
into confusion or commotion;</i> not put into throes, as a woman
with child by a fright; <i>see that ye be not</i>
<b><i>orate</i></b>. Note, There is need of constant care and
watchfulness to keep trouble from the heart when there are wars
abroad; and it is against the mind of Christ, that his people
should have troubled hearts even in troublous times.</p>
<p class="indent" id="Matt.xxv-p38">We must not be troubled, for two
reasons.</p>
<p class="indent" id="Matt.xxv-p39">(1.) Because we are bid to expect this: the
Jews must be punished, ruin must be brought upon them; by this the
justice of God and the honour of the Redeemer must be asserted; and
therefore <i>all those things must come to pass;</i> the word is
gone out of God's mouth, and it shall be accomplished in its
season. Note, The consideration of the unchangeableness of the
divine counsels, which govern all events, should compose and quiet
our spirits, whatever happens. God is but performing the thing that
is appointed for us, and our inordinate trouble is an
interpretative quarrel with that appointment. Let us therefore
acquiesce, because <i>these things must come to pass;</i> not only
<i>necessitate decreti—as the product of the divine counsel,</i>
but <i>necessitate medii—as a means in order to a further end.</i>
The old house must be taken down (though it cannot be done without
noise, and dust, and danger), ere the new fabric can be erected:
the things that are shaken (and ill shaken they were) <i>must be
removed, that the things which cannot be shaken may remain,</i>
<scripRef id="Matt.xxv-p39.1" osisRef="Bible:Heb.12.27" parsed="|Heb|12|27|0|0" passage="Heb 12:27">Heb. xii. 27</scripRef>.</p>
<p class="indent" id="Matt.xxv-p40">(2.) Because we are still to expect worse;
<i>The end is not yet;</i> the end of time is not, and, while time
lasts, we must expect trouble, and that the end of one affliction
will be but the beginning of another; or, "The end of these
troubles is not yet; there must be more judgments that one made use
of to bring down the Jewish power; more vials of wrath must yet be
poured out; there is but one woe past, more woes are yet to come,
more arrows are yet to be spent upon them out of God's quiver;
therefore be not troubled, do not give way to fear and trouble,
sink not under the present burthen, but rather gather in all the
strength and spirit you have, to encounter what is yet before you.
Be not troubled to hear of wars and rumours of wars; for then what
will become of you when the famines and pestilences come?" If it be
to us a vexation but to <i>understand the report</i> (<scripRef id="Matt.xxv-p40.1" osisRef="Bible:Isa.28.19" parsed="|Isa|28|19|0|0" passage="Isa 28:19">Isa. xxviii. 19</scripRef>), what will it be to
feel the stroke when it <i>toucheth the bone and the flesh?</i> If
running with the footmen weary us, how shall we contend with
horses? And if we be frightened at a little brook in our way,
<i>what shall we do in the swellings of Jordan?</i> <scripRef id="Matt.xxv-p40.2" osisRef="Bible:Jer.12.5" parsed="|Jer|12|5|0|0" passage="Jer 12:5">Jer. xii. 5</scripRef>.</p>
<p class="indent" id="Matt.xxv-p41">III. He foretels other judgments more
immediately sent of God—<i>famines, pestilences, and
earthquakes.</i> Famine is often the effect of war, and pestilence
of famine. These were the three judgments which David was to choose
one out of; and he was in a great strait, for he knew not which was
the worst: but what dreadful desolations will they make, when they
all pour in together upon a people! Beside war (and that is
enough), there shall be,</p>
<p class="indent" id="Matt.xxv-p42">1. <i>Famine,</i> signified by the <i>black
horse</i> under the <i>third seal,</i> <scripRef id="Matt.xxv-p42.1" osisRef="Bible:Rev.6.5-Rev.6.6" parsed="|Rev|6|5|6|6" passage="Re 6:5,6">Rev. vi. 5, 6</scripRef>. We read of a famine in Judea,
not long after Christ's time, which was very impoverishing
(<scripRef id="Matt.xxv-p42.2" osisRef="Bible:Acts.11.28" parsed="|Acts|11|28|0|0" passage="Ac 11:28">Acts xi. 28</scripRef>); but the
sorest famine was in Jerusalem during the siege. See <scripRef id="Matt.xxv-p42.3" osisRef="Bible:Lam.4.9-Lam.4.10" parsed="|Lam|4|9|4|10" passage="La 4:9,10">Lam. iv. 9, 10</scripRef>.</p>
<p class="indent" id="Matt.xxv-p43">2. <i>Pestilences,</i> signified by the
<i>pale horse, and death upon him,</i> and <i>the grave at his
heels,</i> under the <i>fourth seal,</i> <scripRef id="Matt.xxv-p43.1" osisRef="Bible:Rev.6.7-Rev.6.8" parsed="|Rev|6|7|6|8" passage="Re 6:7,8">Rev. vi. 7, 8</scripRef>. This destroys without
distinction, and in a little time lays heaps upon heaps.</p>
<p class="indent" id="Matt.xxv-p44">3. <i>Earthquakes in divers places,</i> or
from place to place, pursuing those that flee from them, as they
did from the earthquake <i>in the days of Uzziah,</i> <scripRef id="Matt.xxv-p44.1" osisRef="Bible:Zech.14.5" parsed="|Zech|14|5|0|0" passage="Zec 14:5">Zech. xiv. 5</scripRef>. Great desolations have
sometimes been made by earthquakes, of late and formerly; they have
been the death of many, and the terror of more. In the apocalyptic
visions, it is observable, that earthquakes bode good, and no evil,
to the church, <scripRef id="Matt.xxv-p44.2" osisRef="Bible:Rev.6.12" parsed="|Rev|6|12|0|0" passage="Re 6:12">Rev. vi. 12</scripRef>.
Compare <scripRef id="Matt.xxv-p44.3" osisRef="Bible:Rev.6.15 Bible:Rev.11.12-Rev.11.13 Bible:Rev.11.19 Bible:Rev.16.17-Rev.16.19" parsed="|Rev|6|15|0|0;|Rev|11|12|11|13;|Rev|11|19|0|0;|Rev|16|17|16|19" passage="Re 6:15,11:12,13,19,16:17-19">Rev. vi.
15; xi. 12, 13, 19; xvi. 17-19</scripRef>. When God <i>shakes
terribly the earth</i> (<scripRef id="Matt.xxv-p44.4" osisRef="Bible:Isa.2.21" parsed="|Isa|2|21|0|0" passage="Isa 2:21">Isa. ii.
21</scripRef>), it is to <i>shake the wicked out of it</i>
(<scripRef id="Matt.xxv-p44.5" osisRef="Bible:Job.38.13" parsed="|Job|38|13|0|0" passage="Job 38:13">Job xxxviii. 13</scripRef>), and to
introduce <i>the desire of all nations,</i> <scripRef id="Matt.xxv-p44.6" osisRef="Bible:Hag.2.6-Hag.2.7" parsed="|Hag|2|6|2|7" passage="Hag 2:6,7">Hag. ii. 6, 7</scripRef>. But here they are spoken of
as dreadful judgments, and yet but <i>the beginning of sorrows,</i>
<b><i>odinon</i></b>—<i>of travailing pains,</i> quick, violent,
yet tedious too. Note, When God judgeth, he will overcome; <i>when
he begins</i> in wrath, <i>he will make</i> a full <i>end,</i>
<scripRef id="Matt.xxv-p44.7" osisRef="Bible:1Sam.3.12" parsed="|1Sam|3|12|0|0" passage="1Sa 3:12">1 Sam. iii. 12</scripRef>. When we
look forward to the eternity of misery that is before the obstinate
refusers of Christ and his gospel, we may truly say, concerning the
greatest temporal judgments, "They are but the beginning of
sorrows; bad as things are with them, there are worse behind."</p>
<p class="indent" id="Matt.xxv-p45">IV. He foretels the persecution of his own
people and ministers, and a general apostasy and decay in religion
thereupon, <scripRef id="Matt.xxv-p45.1" osisRef="Bible:Matt.24.9-Matt.24.10 Bible:Matt.24.12" parsed="|Matt|24|9|24|10;|Matt|24|12|0|0" passage="Mt 24:9,10,12"><i>v.</i> 9, 10,
12</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxv-p46">1. The <i>cross</i> itself foretold,
<scripRef id="Matt.xxv-p46.1" osisRef="Bible:Matt.24.9" parsed="|Matt|24|9|0|0" passage="Mt 24:9"><i>v.</i> 9</scripRef>. Note, Of all
future events we are as much concerned, though commonly as little
desirous, to know of our own sufferings as of any thing else.
<i>Then,</i> when famines and pestilences prevail, then they shall
impute them to the Christians, and make that a pretence for
persecuting them; <i>Christianos ad leones—Away with Christians to
the lions.</i> Christ had told his disciples, when he first sent
them out, what hard things they should suffer; but they had
hitherto experienced little of it, and therefore he reminds them
again, that the less they had suffered, the more there was behind
to be filled up, <scripRef id="Matt.xxv-p46.2" osisRef="Bible:Col.1.24" parsed="|Col|1|24|0|0" passage="Col 1:24">Col. i.
24</scripRef>.</p>
<p class="indent" id="Matt.xxv-p47">(1.) They shall be <i>afflicted</i> with
bonds and imprisonments, <i>cruel mockings and scourgings,</i> as
blessed Paul (<scripRef id="Matt.xxv-p47.1" osisRef="Bible:2Cor.11.23-2Cor.11.25" parsed="|2Cor|11|23|11|25" passage="2Co 11:23-25">2 Cor. xi.
23-25</scripRef>); not killed outright, but <i>killed all the day
long, in deaths often,</i> killed so as to feel themselves die,
<i>made a spectacle to the world,</i> <scripRef id="Matt.xxv-p47.2" osisRef="Bible:1Cor.4.9 Bible:1Cor.4.11" parsed="|1Cor|4|9|0|0;|1Cor|4|11|0|0" passage="1Co 4:9,11">1 Cor. iv. 9, 11</scripRef>.</p>
<p class="indent" id="Matt.xxv-p48">(2.) They shall be <i>killed;</i> so cruel
are the church's enemies, that nothing less will satisfy them than
the blood of the saints, which they thirst after, suck, and shed,
like water.</p>
<p class="indent" id="Matt.xxv-p49">(3.) They shall be <i>hated of all nations
for Christ's name's sake,</i> as he had told them before, <scripRef id="Matt.xxv-p49.1" osisRef="Bible:Matt.10.22" parsed="|Matt|10|22|0|0" passage="Mt 10:22"><i>ch.</i> x. 22</scripRef>. The world was
generally leavened with enmity and malignity to Christians: the
Jews, though spiteful to the Heathen, were never persecuted by them
as the Christians were; they were hated by the Jews that were
dispersed among the nations, were the common butt of the world's
malice. What shall we think of this world, when the best men had
the worst usage in it? It is the cause that makes the martyr, and
comforts him; it was for Christ's sake that they were thus hated;
their professing and preaching his name incensed the nations so
much against them; the devil, finding a fatal shock thereby given
to his kingdom, and that his time was likely to be short, <i>came
down, having great wrath.</i></p>
<p class="indent" id="Matt.xxv-p50">2. <i>The offence of the cross,</i>
<scripRef id="Matt.xxv-p50.1" osisRef="Bible:Matt.24.10-Matt.24.12" parsed="|Matt|24|10|24|12" passage="Mt 24:10-12"><i>v.</i> 10-12</scripRef>. Satan
thus carries on his interest by force of arms, though Christ, at
length, will bring glory to himself out of the sufferings of his
people and ministers. Three ill effects of persecution are here
foretold.</p>
<p class="indent" id="Matt.xxv-p51">(1.) The <i>apostasy</i> of some. When the
profession of Christianity begins to cost men dear, <i>then shall
many be offended,</i> shall first fall out with, and then fall off
from, their profession; they will begin to pick quarrels with their
religion, sit loose to it, grow weary of it, and at length revolt
from it. Note, [1.] It is no new thing (though it is a strange
thing) for those that have known the way of righteousness, to turn
aside out of it. Paul often complains of deserters, who began well,
but something hindered them. They were with us, but went out from
us, because never truly of us, <scripRef id="Matt.xxv-p51.1" osisRef="Bible:1John.2.19" parsed="|1John|2|19|0|0" passage="1Jo 2:19">1 John
ii. 19</scripRef>. We are told of it before. [2.] Suffering times
are shaking times; and those fall in the storm, that stood in fair
weather, like the <i>stony ground hearers,</i> <scripRef id="Matt.xxv-p51.2" osisRef="Bible:Matt.13.21" parsed="|Matt|13|21|0|0" passage="Mt 13:21"><i>ch.</i> xiii. 21</scripRef>. Many will follow Christ
in the sunshine, who will shift for themselves, and leave him to do
so to, in the cloudy dark day. They like their religion while they
can have it cheap, and sleep with it in a whole skin; but, if their
profession cost them any thing, they quit it presently.</p>
<p class="indent" id="Matt.xxv-p52">(2.) The <i>malignity</i> of others. When
persecution is in fashion, envy, enmity, and malice, are strangely
diffused into the minds of men by contagion: and charity,
tenderness, and moderation, are looked upon as singularities, which
make a man like a speckled bird. Then <i>they shall betray one
another,</i> that is,"Those that have treacherously deserted their
religion, shall hate and betray those who adhere to it, for whom
they have pretended friendship." Apostates have commonly been the
most bitter and violent persecutors. Note, Persecuting times are
discovering times. Wolves in sheep's clothing will then throw off
their disguise, and appear wolves: they shall <i>betray one
another, and hate one another.</i> The times must needs be
perilous, when treachery and hatred, two of the worst things that
can be, because directly contrary to two of the best (truth and
love), shall have the ascendant. This seems to refer to the
barbarous treatment which the several contending factions among the
Jews gave to one another; and justly were they who ate up God's
people as they ate bread, left thus to bite and devour one another
till they were <i>consumed one of another;</i> or, it may refer to
the mischiefs done to Christ's disciples by those that were nearest
to them, as <scripRef id="Matt.xxv-p52.1" osisRef="Bible:Matt.10.21" parsed="|Matt|10|21|0|0" passage="Mt 10:21"><i>ch.</i> x.
21</scripRef>. <i>The brother shall deliver up the brother to
death.</i></p>
<p class="indent" id="Matt.xxv-p53">(3.) The general <i>declining</i> and
<i>cooling</i> of most, <scripRef id="Matt.xxv-p53.1" osisRef="Bible:Matt.24.12" parsed="|Matt|24|12|0|0" passage="Mt 24:12"><i>v.</i>
12</scripRef>. In seducing times, when false prophets arise, in
persecuting times, when the saints are hated, expect these two
things,</p>
<p class="indent" id="Matt.xxv-p54">[1.] The <i>abounding</i> of iniquity;
though the world always lies in wickedness, yet there are some
times in which it may be said, that <i>iniquity doth</i> in a
special manner abound; as when it is more extensive than ordinary,
as in the old world, when <i>all flesh had corrupted their way;</i>
and when it is more <i>excessive</i> than ordinary, when
<i>violence is risen up to a rod of wickedness</i> (<scripRef id="Matt.xxv-p54.1" osisRef="Bible:Ezek.7.11" parsed="|Ezek|7|11|0|0" passage="Eze 7:11">Ezek. vii. 11</scripRef>), so that hell seems to
be broke loose in blasphemies against God, and enmities to the
saints.</p>
<p class="indent" id="Matt.xxv-p55">[2.] The <i>abating</i> of love; this is
the consequence of the former; <i>Because iniquity shall abound,
the love of many shall wax cold.</i> Understand it in general of
true serious godliness, which is all summed up in <i>love;</i> it
is too common for professors of religion to grow cool in their
profession, when the wicked are hot in their wickedness; as the
church of Ephesus in bad times <i>left her first love,</i>
<scripRef id="Matt.xxv-p55.1" osisRef="Bible:Rev.2.2-Rev.2.4" parsed="|Rev|2|2|2|4" passage="Re 2:2-4">Rev. ii. 2-4</scripRef>. Or, it may be
understood more particularly of brotherly love. When iniquity
abounds, seducing iniquity, persecuting iniquity, this grace
commonly waxes cold. Christians begin to be shy and suspicious one
of another, affections are alienated, distances created, parties
made, and so love comes to nothing. The devil is the accuser of the
brethren, not only to their enemies, which makes persecuting
iniquity abound, but one to another, which makes the love of many
to wax cold.</p>
<p class="indent" id="Matt.xxv-p56">This gives a melancholy prospect of the
times, that there shall be such a great decay of love; but,
<i>First,</i> It is of the love of <i>many,</i> not of <i>all.</i>
In the worst of times, God has his remnant that hold fast their
integrity, and retain their zeal, as in Elijah's days, when he
thought himself left alone. <i>Secondly,</i> This love is grown
cold, but not dead; it abates, but is not quite cast off. There is
life in the root, which will show itself when the winter is past.
The new nature may <i>wax cold,</i> but shall not <i>wax old,</i>
for then it would decay and vanish away.</p>
<p class="indent" id="Matt.xxv-p57">3. Comfort administered in reference to
this offence of the cross, for the support of the Lord's people
under it (<scripRef id="Matt.xxv-p57.1" osisRef="Bible:Matt.24.13" parsed="|Matt|24|13|0|0" passage="Mt 24:13"><i>v.</i> 13</scripRef>);
<i>He that endures to the end, shall be saved.</i> (1.) It is
comfortable to those who wish well to the cause of Christ in
general, that, though many are offended, yet some shall endure to
the end. When we see so many drawing back, we are ready to fear
that the cause of Christ will sink for want of supporters, and his
name be left and forgotten for want of some to make profession of
it; but even at this time there is <i>a remnant according to the
election of grace,</i> <scripRef id="Matt.xxv-p57.2" osisRef="Bible:Rom.11.5" parsed="|Rom|11|5|0|0" passage="Ro 11:5">Rom. xi.
5</scripRef>. It is spoken of the same time that this prophecy has
reference to; a remnant who are not of <i>them that draw back unto
perdition,</i> but believe and persevere <i>to the saving of the
soul;</i> they endure to the end, to the end of their lives, to the
end of their present state of probation, or to the end of these
suffering trying times, to the last encounter, though they should
be called to resist unto blood. (2.) It is comfortable to those who
do thus endure to the end, and suffer for their constancy, that
they shall be saved. Perseverance wins the crown, through free
grace, and shall wear it. <i>They shall be saved:</i> perhaps they
may be delivered out of their troubles, and comfortably survive
them in this world; but it is eternal salvation that is here
intended. They that endure to the end of their days, shall then
receive the end of their faith and hope, <i>even the salvation of
their souls,</i> <scripRef id="Matt.xxv-p57.3" osisRef="Bible:1Pet.1.9 Bible:Rom.2.7 Bible:Rev.3.20" parsed="|1Pet|1|9|0|0;|Rom|2|7|0|0;|Rev|3|20|0|0" passage="1Pe 1:9,Ro 2:7,Re 3:20">1 Pet.
i. 9; Rom. ii. 7; Rev. iii. 20</scripRef>. The crown of glory will
make amends for all; and a believing regard to that will enable us
to choose rather to die at a stake with the persecuted, than to
live in a palace with the persecutors.</p>
<p class="indent" id="Matt.xxv-p58">V. He foretels the preaching of the gospel
in all the world (<scripRef id="Matt.xxv-p58.1" osisRef="Bible:Matt.24.14" parsed="|Matt|24|14|0|0" passage="Mt 24:14"><i>v.</i>
14</scripRef>); <i>This gospel shall be preached, and then shall
the end come.</i> Observe here, 1. It is called <i>the gospel of
the kingdom,</i> because it reveals the kingdom of grace, which
leads to the kingdom of glory; sets up Christ's kingdom in this
world; and secures ours in the other world. 2. This gospel, sooner
or later, is to be preached in all the world, to every creature,
and all nations are to be discipled by it; for in it Christ is to
be <i>Salvation to the ends of the earth;</i> for this end the gift
of tongues was <i>the first-fruits of the Spirit.</i> 3. The gospel
is preached <i>for a witness to all nations,</i> that is, a
faithful declaration of the mind and will of God concerning the
duty which God requires from man, and the recompence which man may
expect from God. It is a <i>record</i> (<scripRef id="Matt.xxv-p58.2" osisRef="Bible:1John.5.11" parsed="|1John|5|11|0|0" passage="1Jo 5:11">1 John v. 11</scripRef>), it is a <i>witness,</i> for
those who believe, that they shall be saved, and against those who
persist in unbelief, that they shall be damned. See <scripRef id="Matt.xxv-p58.3" osisRef="Bible:Mark.16.16" parsed="|Mark|16|16|0|0" passage="Mk 16:16">Mark xvi. 16</scripRef>. But how does this come
in here?</p>
<p class="indent" id="Matt.xxv-p59">(1.) It is intimated that the gospel should
be, if not heard, yet at least heard of, throughout the then known
world, before the destruction of Jerusalem; that the Old-Testament
church should not be quite dissolved till the New Testament was
pretty well settled, had got considerable footing, and began to
make some figure. Better is the face of a corrupt degenerate church
than none at all. Within forty years after Christ's death, the
<i>sound</i> of the gospel was <i>gone forth to the ends of the
earth,</i> <scripRef id="Matt.xxv-p59.1" osisRef="Bible:Rom.10.18" parsed="|Rom|10|18|0|0" passage="Ro 10:18">Rom. x. 18</scripRef>. St.
Paul <i>fully preached the gospel from Jerusalem, and round about
unto Illyricum;</i> and the other apostles were not idle. The
persecuting of the saints at Jerusalem helped to disperse them, so
that they <i>went every where, preaching the word,</i> <scripRef id="Matt.xxv-p59.2" osisRef="Bible:Acts.8.1-Acts.8.4" parsed="|Acts|8|1|8|4" passage="Ac 8:1-4">Acts viii. 1-4</scripRef>. And when the tidings
of the Redeemer are sent over all parts of the world, then shall
come the end of the Jewish state. Thus, that which they thought to
prevent, by putting Christ to death, they thereby procured; all men
<i>believed on him, and the Romans came, and took away their place
and nation,</i> <scripRef id="Matt.xxv-p59.3" osisRef="Bible:John.11.48" parsed="|John|11|48|0|0" passage="Joh 11:48">John xi.
48</scripRef>. Paul speaks of the gospel being <i>come to all the
world, and preached to every creature,</i> <scripRef id="Matt.xxv-p59.4" osisRef="Bible:Col.1.6-Col.1.23" parsed="|Col|1|6|1|23" passage="Col 1:6-23">Col. i. 6-23</scripRef>.</p>
<p class="indent" id="Matt.xxv-p60">(2.) It is likewise intimated that even in
times of temptation, trouble, and persecution, the gospel of the
kingdom shall be preached and propagated, and shall force its way
through the greatest opposition. Though the enemies of the church
grow very <i>hot,</i> and many of her friends very <i>cool,</i> yet
the gospel shall be preached. And even <i>then,</i> when many fall
by the sword and by flame, and many do wickedly, and are corrupted
by flatteries, yet then the people that do know their God, shall be
strengthened to do the greatest exploits of all, in instructing
many; see <scripRef id="Matt.xxv-p60.1" osisRef="Bible:Dan.11.32-Dan.11.33" parsed="|Dan|11|32|11|33" passage="Da 11:32,33">Dan. xi. 32,
33</scripRef>; and see an instance, <scripRef id="Matt.xxv-p60.2" osisRef="Bible:Phil.1.12-Phil.1.14" parsed="|Phil|1|12|1|14" passage="Php 1:12-14">Phil. i. 12-14</scripRef>.</p>
<p class="indent" id="Matt.xxv-p61">(3.) That which seems chiefly intended
here, is, that the end of the world shall be <i>then,</i> and not
till then, when the gospel has done its work in the world. The
gospel shall be preached, and that work carried on, when you are
dead; so that all nations, first or last, shall have either the
enjoyment, or the refusal, of the gospel; and <i>then cometh the
end,</i> when the kingdom <i>shall be delivered up to God, even the
Father;</i> when the mystery of God shall be finished, the mystical
body completed, and the nations either converted and saved, or
convicted and silenced, by the gospel; <i>then shall the end
come,</i> of which he had said before (<scripRef id="Matt.xxv-p61.1" osisRef="Bible:Matt.24.6-Matt.24.7" parsed="|Matt|24|6|24|7" passage="Mt 24:6,7"><i>v.</i> 6, 7</scripRef>), <i>not yet,</i> not till
those intermediate counsels be fulfilled. The world shall stand as
long as any of God's chosen ones remain uncalled; but, when they
are all gathered in, it will be set on fire immediately.</p>
<p class="indent" id="Matt.xxv-p62">VI. He foretels more particularly the ruin
that was coming upon the people of the Jews, their city, temple,
and nation, <scripRef id="Matt.xxv-p62.1" osisRef="Bible:Matt.24.15" parsed="|Matt|24|15|0|0" passage="Mt 24:15"><i>v.</i> 15</scripRef>,
&amp;c. Here he comes more closely to answer their questions
concerning the desolation of the temple; and what he said here,
would be of use to his disciples, both for their conduct and for
their comfort, in reference to that great event; he describes the
several steps of that calamity, such as are usual in war.</p>
<p class="indent" id="Matt.xxv-p63">1. The Romans <i>setting up the abomination
of desolation in the holy place,</i> <scripRef id="Matt.xxv-p63.1" osisRef="Bible:Matt.24.15" parsed="|Matt|24|15|0|0" passage="Mt 24:15"><i>v.</i> 15</scripRef>. Now, (1.) Some understand by
this an image, or statue, set up in the temple by some of the Roman
governors, which was very offensive to the Jews, provoked them to
rebel, and so brought the desolation upon them. The image of
Jupiter Olympius, which Antiochus caused to be set upon the altar
of God, is called <b><i>Bdelygma eremoseos</i></b>—<i>The
abomination of desolation,</i> the very word here used by the
historian, <scripRef id="Matt.xxv-p63.2" osisRef="Bible:1Macc.1.54" parsed="|1Macc|1|54|0|0" passage="1 Mac. i. 54">1 Mac. i. 54</scripRef>. Since the captivity in Babylon,
nothing was, nor could be, more distasteful to the Jews than an
image in the holy place, as appeared by the mighty opposition they
made when Caligula offered to set up his statue there, which had
been of fatal consequence, if it had not been prevented, and the
matter accommodated, by the conduct of Petronius; but Herod did set
up an eagle over the temple-gate; and, some say, the statue of
Titus was set up in the temple. (2.) Others choose to expound it by
the parallel place (<scripRef id="Matt.xxv-p63.3" osisRef="Bible:Luke.21.20" parsed="|Luke|21|20|0|0" passage="Lu 21:20">Luke xxi.
20</scripRef>), <i>when ye shall see Jerusalem compassed with
armies.</i> Jerusalem was the holy city, Canaan the holy land, the
Mount Moriah, which lay about Jerusalem, for its nearness to the
temple was, they thought in a particular manner holy ground; on the
country lying round about Jerusalem the Roman army was encamped,
that was the abomination that made desolate. The land of an enemy
is said to be <i>the land which thou abhorrest</i> (<scripRef id="Matt.xxv-p63.4" osisRef="Bible:Isa.7.16" parsed="|Isa|7|16|0|0" passage="Isa 7:16">Isa. vii. 16</scripRef>); so an enemy's army to
a weak but wilful people may well be called <i>the abomination.</i>
Now this is said to be <i>spoken of by Daniel, the prophet,</i> who
spoke more plainly of the Messiah and his kingdom than any of the
Old-Testament prophets did. He speaks of an abomination making
desolate, which should be set up by Antiochus (<scripRef id="Matt.xxv-p63.5" osisRef="Bible:Dan.11.31 Bible:Dan.12.11" parsed="|Dan|11|31|0|0;|Dan|12|11|0|0" passage="Da 11:31,12:11">Dan. xi. 31; xii. 11</scripRef>); but this that
our Saviour refers to, we have in the message that the angel
brought him (<scripRef id="Matt.xxv-p63.6" osisRef="Bible:Dan.9.27" parsed="|Dan|9|27|0|0" passage="Da 9:27">Dan. ix. 27</scripRef>),
of what should come at the end of seventy weeks, long after the
former; <i>for the overspreading of abominations,</i> or, as the
margin reads it, <i>with the abominable armies</i> (which comes
home to the prophecy here), <i>he shall make it desolate.</i>
Armies of idolaters may well be called <i>abominable armies;</i>
and some think, the tumults, insurrections, and abominable factions
and seditions, in the city and temple, may at least be taken in as
part of the abomination making desolate. Christ refers them to that
prophecy of Daniel, that they might see how the ruin of their city
and temple was spoken of in the Old Testament, which would both
confirm his prediction, and take off the odium of it. They might
likewise from thence gather the time of it—soon after the cutting
off of Messiah the prince; the sin that procured it—their
rejecting him, and the certainty of it—<i>it is a desolation
determined.</i> As Christ by his precepts confirmed the law, so by
his predictions he confirmed the prophecies of the Old Testament,
and it will be of good use to compare both together.</p>
<p class="indent" id="Matt.xxv-p64">Reference being here had to a prophecy,
which is commonly dark and obscure, Christ inserts this memorandum,
"<i>Whoso readeth, let him understand;</i> whoso readeth the
prophecy of Daniel, let him understand that it is to have its
accomplishment now shortly in the desolations of Jerusalem." Note,
Those that read the scriptures, should labour to understand the
scriptures, else their reading is to little purpose; we cannot use
that which we do not understand. See <scripRef id="Matt.xxv-p64.1" osisRef="Bible:John.5.39 Bible:Acts.8.30" parsed="|John|5|39|0|0;|Acts|8|30|0|0" passage="Joh 5:39,Ac 8:30">John v. 39; Acts viii. 30</scripRef>. The angel
that delivered this prophecy to Daniel, stirred him up to <i>know
and understand,</i> <scripRef id="Matt.xxv-p64.2" osisRef="Bible:Dan.9.25" parsed="|Dan|9|25|0|0" passage="Da 9:25">Dan. ix.
25</scripRef>. And we must not despair of understanding even dark
prophecies; the great New-Testament prophecy is called a
<i>revelation,</i> not a <i>secret.</i> Now <i>things revealed
belong to us,</i> and therefore must be humbly and diligently
searched into. Or, <i>Let him understand,</i> not only the
scriptures which speak of those things, but by the scriptures let
him <i>understand the times,</i> <scripRef id="Matt.xxv-p64.3" osisRef="Bible:1Chr.12.32" parsed="|1Chr|12|32|0|0" passage="1Ch 12:32">1
Chron. xii. 32</scripRef>. Let him observe, and take notice; so
some read it; let him be assured, that, notwithstanding the vain
hopes with which the deluded people feed themselves, the abominable
armies will make desolate.</p>
<p class="indent" id="Matt.xxv-p65">2. The means of preservation which thinking
men should betake themselves to (<scripRef id="Matt.xxv-p65.1" osisRef="Bible:Matt.24.16 Bible:Matt.24.20" parsed="|Matt|24|16|0|0;|Matt|24|20|0|0" passage="Mt 24:16,20"><i>v.</i> 16, 20</scripRef>); <i>Then let them which
are in Judea, flee.</i> Then conclude there is no other way to help
yourselves than by flying for the same. We may take this,</p>
<p class="indent" id="Matt.xxv-p66">(1.) As a prediction of the ruin itself;
that it should be irresistible; that it would be impossible for the
stoutest hearts to make head against it, or contend with it, but
they must have recourse to the last shift, getting out of the way.
It bespeaks that which Jeremiah so much insisted upon, but in vain,
when Jerusalem was besieged by the Chaldeans, that it would be to
no purpose to resist, but that it was their wisdom to yield and
capitulate; so Christ here, to show how fruitless it would be to
stand it out, bids every one make the best of his way.</p>
<p class="indent" id="Matt.xxv-p67">(2.) We may take it as a direction to the
followers of Christ what to do, not to <i>say, A confederacy</i>
with those who fought and warred against the Romans for the
preservation of their city and nation, only that they might consume
the wealth of both upon their lusts (for to this very affair, the
struggles of the Jews against the Roman power, some years before
their final overthrow, the apostle refers, <scripRef id="Matt.xxv-p67.1" osisRef="Bible:Jas.4.1-Jas.4.3" parsed="|Jas|4|1|4|3" passage="Jam 4:1-3">Jam. iv. 1-3</scripRef>); but let them acquiesce in the
decree that was gone forth, and with all speed quit the city and
country, as they would quit a falling house or a sinking ship, as
Lot quitted Sodom, and Israel the tents of Dathan and Abiram; he
shows them,</p>
<p class="indent" id="Matt.xxv-p68">[1.] Whither they must flee—from Judea
<i>to the mountains;</i> not the mountains round about Jerusalem,
but those in the remote corners of the land, which would be some
shelter to them, not so much by their strength as by their secrecy.
Israel is said to be <i>scattered upon the mountains</i> (<scripRef id="Matt.xxv-p68.1" osisRef="Bible:2Chr.18.16" parsed="|2Chr|18|16|0|0" passage="2Ch 18:16">2 Chron. xviii. 16</scripRef>); and see
<scripRef id="Matt.xxv-p68.2" osisRef="Bible:Heb.11.38" parsed="|Heb|11|38|0|0" passage="Heb 11:38">Heb. xi. 38</scripRef>. It would be
safer among the lions' dens, and the mountains of the leopards,
than among the seditious Jews or the enraged Romans. Note, In times
of imminent peril and danger, it is not only lawful, but our duty,
to seek our own preservation by all good and honest means; and if
God opens a door of escape, we ought to make our escape, otherwise
we do not trust God but tempt him. There may be a time when even
<i>those that are in Judea,</i> where God is known, and his name is
great, must <i>flee to the mountains;</i> and while we only go out
of the way of danger, not out of the way of duty, we may trust God
to provide <i>a dwelling for his outcasts,</i> <scripRef id="Matt.xxv-p68.3" osisRef="Bible:Isa.16.4-Isa.16.5" parsed="|Isa|16|4|16|5" passage="Isa 16:4,5">Isa. xvi. 4, 5</scripRef>. In times of public
calamity, when it is manifest that we cannot be serviceable at home
and may be safe abroad, Providence calls us to make our escape. He
that flees, may fight again.</p>
<p class="indent" id="Matt.xxv-p69">[2.] What haste they must make, <scripRef id="Matt.xxv-p69.1" osisRef="Bible:Matt.24.17-Matt.24.18" parsed="|Matt|24|17|24|18" passage="Mt 24:17,18"><i>v.</i> 17, 18</scripRef>. The life will be
in danger, in imminent danger, the scourge will slay suddenly; and
therefore he <i>that is on the house-top,</i> when the alarm comes,
let him not <i>come down into the house,</i> to look after his
effects there, but go the nearest way down, to make his escape; and
so he that shall be <i>in the field,</i> will find it his wisest
course to run immediately, and not return to fetch his clothes or
the wealth of his house, for two reasons, <i>First,</i> Because the
time which would be taken up in packing up his things, would delay
his flight. Note, When death is at the door, delays are dangerous;
it was the charge to Lot, <i>Look not behind thee.</i> Those that
are convinced of the misery of a sinful state, and the ruin that
attends them in that state, and, consequently, of the necessity of
their fleeing to Christ, must take heed, lest, after all these
convictions, they perish eternally by delays. <i>Secondly,</i>
Because the carrying of his clothes, and his other movables and
valuables with him, would but burthen him, and clog his flight. The
Syrians, in their flight, <i>cast away their garments,</i>
<scripRef id="Matt.xxv-p69.2" osisRef="Bible:2Kgs.7.15" parsed="|2Kgs|7|15|0|0" passage="2Ki 7:15">2 Kings vii. 15</scripRef>. At such a
time, we must be thankful <i>if our lives be given us for a
prey,</i> though we can save nothing, <scripRef id="Matt.xxv-p69.3" osisRef="Bible:Jer.45.4-Jer.45.5" parsed="|Jer|45|4|45|5" passage="Jer 45:4,5">Jer. xlv. 4, 5</scripRef>. <i>For the life is more
than meat,</i> <scripRef id="Matt.xxv-p69.4" osisRef="Bible:Matt.6.25" parsed="|Matt|6|25|0|0" passage="Mt 6:25"><i>ch.</i> vi.
25</scripRef>. Those who carried off least, were safest in their
flight. <i>Cantabit vacuus coram latrone viator—The pennyless
traveller can lose nothing by robbers.</i> It was to his own
disciples that Christ recommended this forgetfulness of their house
and clothes, who had a habitation in heaven, treasure there, and
durable clothing, which the enemy could not plunder them of.
<i>Omnia mea mecum porto—I have all my property with me,</i> said
Bias the philosopher in his flight, empty-handed. He that has grace
in his heart carries his all along with him, when tripped of
all.</p>
<p class="indent" id="Matt.xxv-p70">Now those to whom Christ said this
immediately, did not live to see this dismal day, none of all the
twelve but John only; they needed not to be hidden in the mountains
(Christ hid them in heaven), but they left the direction to their
successors in profession, who pursued it, and it was of use to
them; for when the Christians in Jerusalem and Judea saw the ruin
coming on, they all retired to a town called <i>Pella,</i> on the
other side Jordan, where they were safe; so that of the many
thousands that perished in the destruction of Jerusalem, there was
not so much as one Christian. See <i>Euseb. Eccl. Hist.</i> lib. 3,
cap. 5. Thus <i>the prudent man foresees the evil, and hides
himself,</i> <scripRef id="Matt.xxv-p70.1" osisRef="Bible:Prov.22.3 Bible:Heb.11.7" parsed="|Prov|22|3|0|0;|Heb|11|7|0|0" passage="Pr 22:3,Heb 11:7">Prov. xxii. 3;
Heb. xi. 7</scripRef>. This warning was not kept private. St.
Matthew's gospel was published long before that destruction, so
that others might have taken the advantage of it; but their
perishing through their unbelief of this, was a figure of their
eternal perishing through their unbelief of the warnings Christ
gave concerning the wrath to come.</p>
<p class="indent" id="Matt.xxv-p71">[3.] Whom it would go hard with at that
time (<scripRef id="Matt.xxv-p71.1" osisRef="Bible:Matt.24.19" parsed="|Matt|24|19|0|0" passage="Mt 24:19"><i>v.</i> 19</scripRef>); <i>Woe
to them that are with child, and to them that give suck.</i> To
this same event that saying of Christ at his death refers
(<scripRef id="Matt.xxv-p71.2" osisRef="Bible:Luke.23.29" parsed="|Luke|23|29|0|0" passage="Lu 23:29">Luke xxiii. 29</scripRef>), They
shall say, <i>Blessed are the wombs that never bare, and the paps
that never gave suck.</i> Happy are they that have no children to
see the murder of; but most unhappy they whose wombs are then
bearing, their paps then giving suck: they of all others will be in
the most melancholy circumstances. <i>First,</i> To them the famine
would be most grievous, when they should see the <i>tongue of the
sucking child cleaving to the roof of his mouth for thirst,</i> and
themselves by the calamity made more cruel than the sea monsters,
<scripRef id="Matt.xxv-p71.3" osisRef="Bible:Lam.4.3-Lam.4.4" parsed="|Lam|4|3|4|4" passage="La 4:3,4">Lam. iv. 3, 4</scripRef>.
<i>Secondly,</i> To them the sword would be most terrible, when in
the hand of worse than brutal rage. It is a direful midwifery, when
the women with child come to be ripped up by the enraged conqueror
(<scripRef id="Matt.xxv-p71.4" osisRef="Bible:2Kgs.15.16 Bible:Hos.13.16 Bible:Amos.1.13" parsed="|2Kgs|15|16|0|0;|Hos|13|16|0|0;|Amos|1|13|0|0" passage="2Ki 15:16,Ho 13:16,Am 1:13">2 Kings xv. 16;
Hos. xiii. 16; Amos i. 13</scripRef>), or the children <i>brought
forth to their murderer,</i> <scripRef id="Matt.xxv-p71.5" osisRef="Bible:Hos.9.13" parsed="|Hos|9|13|0|0" passage="Ho 9:13">Hos. ix.
13</scripRef>. <i>Thirdly,</i> To them also the flight would be
most afflictive,; the women with child cannot make haste, or go
far; the sucking child cannot be left behind, or, if it should,
<i>can a woman forget it, that she should not have compassion on
it?</i> If it be carried along, it retards the mother's flight, and
so exposes her life, and is in danger of Mephibosheth's fate, who
was lamed by a fall he got in his nurse's flight. <scripRef id="Matt.xxv-p71.6" osisRef="Bible:2Sam.4.4" parsed="|2Sam|4|4|0|0" passage="2Sa 4:4">2 Sam. iv. 4</scripRef>.</p>
<p class="indent" id="Matt.xxv-p72">[4.] What they should pray against at that
time—<i>that your flight be not in the winter, nor on the sabbath
day,</i> <scripRef id="Matt.xxv-p72.1" osisRef="Bible:Matt.24.20" parsed="|Matt|24|20|0|0" passage="Mt 24:20"><i>v.</i> 20</scripRef>.
Observe, in general, it becomes Christ's disciples, in times of
public trouble and calamity, to be much in prayer; that is a salve
for every sore, never out of season, but in a special manner
seasonable when we are distressed on every side. There is no remedy
but you must flee, the decree is gone forth, so that God will not
be entreated to take away his wrath, no, not if <i>Noah, Daniel,
and Job, stood before him. Let it suffice thee, speak no more of
that matter,</i> but labour to make the best of that which is; and
when you cannot in faith pray that you may not be forced to flee,
yet pray that the circumstances of it may be graciously ordered,
that, though the cup may not pass from you, yet the extremity of
the judgment may be prevented. Note, God has the disposing of the
circumstances of events, which sometimes make a great alteration
one way or other; and therefore in those our eyes must be ever
toward him. Christ's bidding them pray for this favour, intimates
his purpose of granting it to them; and in a general calamity we
must not overlook a circumstantial kindness, but see and own
wherein it might have been worse. Christ still bids his disciples
to pray for themselves and their friends, that, whenever they were
forced to flee, it might be in the most convenient time. Note, When
trouble is in prospect, at a great distance, it is good to lay in a
stock of prayers beforehand; they must pray, <i>First, That their
flight,</i> if it were the will of God, <i>might not be in the
winter,</i> when the days are short, the weather cold, the ways
dirty, and therefore travelling very uncomfortable, especially for
whole families. Paul hastens Timothy to come to him before winter,
<scripRef id="Matt.xxv-p72.2" osisRef="Bible:2Tim.4.21" parsed="|2Tim|4|21|0|0" passage="2Ti 4:21">2 Tim. iv. 21</scripRef>. Note, Though
the ease of the body is not to be <i>mainly</i> consulted, it ought
to be <i>duly</i> considered; though we must take what God sends,
and when he sends it, yet we may pray against bodily
inconveniences, and are encouraged to do so, in that <i>the Lord is
for the body. Secondly,</i> That it might not be <i>on the sabbath
day;</i> not on the Jewish sabbath, because travelling then would
give offence to them who were angry with the disciples for plucking
the ears of corn on the day; not on the Christian sabbath, because
being forced to travel on the day would be a grief to themselves.
This intimates Christ's design, that a weekly sabbath should be
observed in his church after the preaching of the gospel to all the
world. We read not of any of the ordinances of the Jewish church,
which were purely ceremonial, that Christ ever expressed any care
about, because they were all to vanish; but for the sabbath he
often showed a concern. It intimates likewise that the sabbath is
ordinarily to be observed as a day of rest from travel and worldly
labour; but that, according to his own explication of the fourth
commandment, works of necessity were lawful on the sabbath day, as
this of fleeing from an enemy to save our lives: had it not been
lawful, he would have said, "Whatever becomes of you, do not flee
on the sabbath day, but abide by it, though you die by it." For we
must not commit the least sin, to escape the greatest trouble. But
it intimates, likewise, that it is very uneasy and uncomfortable to
a good man, to be taken off by any work of necessity from the
solemn service and worship of God on the sabbath day. We should
pray that we may have quiet undisturbed sabbaths, and may have no
other work than sabbath work to do on sabbath days; that we may
attend upon the Lord without distraction. It was desirable, that,
if they must flee, they might have the benefit and comfort of one
sabbath more to help to bear their charges. To flee in the winter
is uncomfortable to the body; but to flee on the sabbath day is so
to the soul, and the more so when it remembers former sabbaths, as
<scripRef id="Matt.xxv-p72.3" osisRef="Bible:Ps.42.4" parsed="|Ps|42|4|0|0" passage="Ps 42:4">Ps. xlii. 4</scripRef>.</p>
<p class="indent" id="Matt.xxv-p73">3. The greatness of the troubles which
should immediately ensue (<scripRef id="Matt.xxv-p73.1" osisRef="Bible:Matt.24.21" parsed="|Matt|24|21|0|0" passage="Mt 24:21"><i>v.</i>
21</scripRef>); <i>Then shall be great tribulation;</i> then when
the measure of iniquity is full; then when the servants of God are
sealed and secured, then come the troubles; nothing can be done
against Sodom till Lot is entered into Zoar, and then look for fire
and brimstone immediately. <i>There shall be great tribulation.</i>
Great, indeed, when within the city plague and famine raged, and
(worse than either) faction and division, so that every man's sword
was against his fellow; then and there it was that the hands of the
pitiful women flayed their own children. Without the city was the
Roman army ready to swallow them up, with a particular rage against
them, not only as Jews, but as rebellious Jews. War was the only
one of the three sore judgments that David excepted against; but
that was it by which the Jews were ruined; and there were famine
and pestilence in extremity besides. Josephus's <i>History of the
Wars of the Jews,</i> has in it more tragical passages than perhaps
any history whatsoever.</p>
<p class="indent" id="Matt.xxv-p74">(1.) It was a desolation unparalleled, such
as <i>was not since the beginning of the world, nor ever shall
be.</i> Many a city and kingdom has been made desolate, but never
any with a desolation like this. Let not daring sinners think that
God has done his worst, he can heat the furnace seven times and yet
seven times hotter, and will, when he sees greater and still
greater abominations. The Romans, when they destroyed Jerusalem,
were degenerated from the honour and virtue of their ancestors,
which had made even their victories easy to the vanquished. And the
wilfulness and obstinacy of the Jews themselves contributed much to
the increase of the tribulation. No wonder that the ruin of
Jerusalem was an unparalleled ruin, when the sin of Jerusalem was
an unparalleled sin—even their crucifying Christ. The nearer any
people are to God in profession and privileges, the greater and
heavier will his judgments be upon them, if they abuse those
privileges, and be false to that profession, <scripRef id="Matt.xxv-p74.1" osisRef="Bible:Amos.3.2" parsed="|Amos|3|2|0|0" passage="Am 3:2">Amos iii. 2</scripRef>.</p>
<p class="indent" id="Matt.xxv-p75">(2.) It was a desolation which, if it
should continue long, would be intolerable, so that <i>no flesh
should be saved,</i> <scripRef id="Matt.xxv-p75.1" osisRef="Bible:Matt.24.22" parsed="|Matt|24|22|0|0" passage="Mt 24:22"><i>v.</i>
22</scripRef>. So triumphantly would death ride, in so many dismal
shapes, and with such attendants, that there would be no escaping,
but, first or last, all would be cut off. He that escaped one
sword, would fall by another, <scripRef id="Matt.xxv-p75.2" osisRef="Bible:Isa.24.17-Isa.24.18" parsed="|Isa|24|17|24|18" passage="Isa 24:17,18">Isa.
xxiv. 17, 18</scripRef>. The computation which Josephus makes of
those that were slain in several places, amounts to above two
millions. <i>No flesh shall be saved;</i> he doth not say, "No
<i>soul</i> shall be saved," for the destruction of the flesh may
be for <i>the saving of the spirit in the day of the Lord
Jesus;</i> but temporal lives will be sacrificed so profusely, that
one would think, if it last awhile, it would make a full end.</p>
<p class="indent" id="Matt.xxv-p76">But here is one word of comfort in the
midst of all this terror—that <i>for the elects' sake these days
shall be shortened,</i> not made shorter than what God had
determined (for <i>that which is determined, shall be poured upon
the desolate,</i> <scripRef id="Matt.xxv-p76.1" osisRef="Bible:Dan.9.27" parsed="|Dan|9|27|0|0" passage="Da 9:27">Dan. ix.
27</scripRef>), but shorter than what he might have decreed, if he
had dealt with them according to their sins; shorter than what the
enemy designed, who would have cut all off, if God who made use of
them to serve his own purpose, had not set bounds to their wrath;
shorter than one who judged by human probabilities would have
imagined. Note, [1.] In times of common calamity God manifests his
favour to the elect remnant; his jewels, which he will then make
up; his peculiar treasure, which he will secure when the lumber is
abandoned to the spoiler. [2.] The shortening of calamities is a
kindness God often grants for the elects' sake. Instead of
complaining that our afflictions last so long, if we consider our
defects, we shall see reason to be thankful that they do not last
always; when it is bad with us, it becomes us to say, "Blessed be
God that it is no worse; blessed be God that it is not hell,
endless and remediless misery." It was a lamenting church that
said, <i>It is of the Lord's mercies that we are not consumed;</i>
and it is for the sake of the elect, lest their spirit should fail
before them, if he should contend for ever, and lest they should be
tempted to put forth, if not their heart, yet their hand, to
iniquity.</p>
<p class="indent" id="Matt.xxv-p77">And now comes in the repeated caution,
which was opened before, to take heed of being ensnared by false
Christs, and false prophets; (<scripRef id="Matt.xxv-p77.1" osisRef="Bible:Matt.24.23" parsed="|Matt|24|23|0|0" passage="Mt 24:23"><i>v.</i> 23</scripRef>, &amp;c.), who would promise
them deliverance, as the lying prophets in Jeremiah's time
(<scripRef id="Matt.xxv-p77.2" osisRef="Bible:Jer.14.13 Bible:Jer.23.16-Jer.23.17 Bible:Jer.27.16 Bible:Jer.28.2" parsed="|Jer|14|13|0|0;|Jer|23|16|23|17;|Jer|27|16|0|0;|Jer|28|2|0|0" passage="Jer 14:13,23:16,17,27:16,28:2">Jer. xiv. 13;
xxiii. 16, 17; xxvii. 16; xxviii. 2</scripRef>), but would delude
them. Times of great trouble are times of great temptation, and
therefore we have need to double our guard then. If they shall say,
<i>Here is a Christ, or there is one,</i> that shall deliver us
from the Romans, do not heed them, it is all but talk; such a
deliverance is not to be expected, and therefore not such a
deliverer.</p>
<p class="indent" id="Matt.xxv-p78">VII. He foretels the sudden spreading of
the gospel in the world, about the time of these great events
(<scripRef id="Matt.xxv-p78.1" osisRef="Bible:Matt.24.27-Matt.24.28" parsed="|Matt|24|27|24|28" passage="Mt 24:27,28"><i>v.</i> 27, 28</scripRef>);
<i>As the lightning comes out of the east, so shall the coming of
the Son of man be.</i> It comes in here as an antidote against the
poison of those seducers, that said, <i>Lo, here is Christ,</i> or,
<i>Lo, he is there;</i> compare <scripRef id="Matt.xxv-p78.2" osisRef="Bible:Luke.17.23-Luke.17.24" parsed="|Luke|17|23|17|24" passage="Lu 17:23,24">Luke xvii. 23, 24</scripRef>. Hearken not to them,
for the coming of the Son of man will be as the lightning.</p>
<p class="indent" id="Matt.xxv-p79">1. It seems primarily to be meant of his
coming to set up his spiritual kingdom in the world; where the
gospel came in its light and power, there the Son of man came, and
in a way quite contrary to the fashion of the seducers and false
Christs, who came creeping <i>in the desert,</i> or the <i>secret
chambers</i> (<scripRef id="Matt.xxv-p79.1" osisRef="Bible:2Tim.3.6" parsed="|2Tim|3|6|0|0" passage="2Ti 3:6">2 Tim. iii.
6</scripRef>); whereas Christ comes not with such a <i>spirit of
fear,</i> but <i>of power, and of love, and of a sound mind.</i>
The gospel would be remarkable for two things.</p>
<p class="indent" id="Matt.xxv-p80">(1.) Its swift spreading; it shall fly as
the lightning; so shall the gospel be preached and propagated. The
gospel is light (<scripRef id="Matt.xxv-p80.1" osisRef="Bible:John.3.19" parsed="|John|3|19|0|0" passage="Joh 3:19">John iii.
19</scripRef>); and it is not in this as the lightning, that it is
a sudden flash, and away, for it is sun-light, and day-light; but
it is as lightning in these respects:</p>
<p class="indent" id="Matt.xxv-p81">[1.] It is light from heaven, as the
lightning. It is God, and not man, that sends the lightnings, and
summons them, that they may go, and say, <i>Here we are,</i>
<scripRef id="Matt.xxv-p81.1" osisRef="Bible:Job.38.35" parsed="|Job|38|35|0|0" passage="Job 38:35">Job xxxviii. 35</scripRef>. It is God
that directs it (<scripRef id="Matt.xxv-p81.2" osisRef="Bible:Job.37.3" parsed="|Job|37|3|0|0" passage="Job 37:3">Job xxxvii.
3</scripRef>); to man it is one of nature's miracles, above his
power to effect, and of nature's mysteries, above his skill to
account for: but it is from above; <i>his lightnings enlightened
the world,</i> <scripRef id="Matt.xxv-p81.3" osisRef="Bible:Ps.97.4" parsed="|Ps|97|4|0|0" passage="Ps 97:4">Ps. xcvii.
4</scripRef>.</p>
<p class="indent" id="Matt.xxv-p82">[2.] It is visible and conspicuous as the
lightning. The seducers carried on their depths of Satan in the
desert and the secret chambers, shunning the light; heretics were
called <i>lucifugæ—light-shunners.</i> But truth seeks no corners,
however it may sometimes be forced into them, as the <i>woman in
the wilderness,</i> though <i>clothed with the sun,</i> <scripRef id="Matt.xxv-p82.1" osisRef="Bible:Rev.12.1 Bible:Rev.12.6" parsed="|Rev|12|1|0|0;|Rev|12|6|0|0" passage="Re 12:1,6">Rev. xii. 1, 6</scripRef>. Christ preached his
gospel openly (<scripRef id="Matt.xxv-p82.2" osisRef="Bible:John.18.20" parsed="|John|18|20|0|0" passage="Joh 18:20">John xviii.
20</scripRef>), and his apostles on <i>the housetop</i> (<scripRef id="Matt.xxv-p82.3" osisRef="Bible:Matt.10.27" parsed="|Matt|10|27|0|0" passage="Mt 10:27"><i>ch.</i> x. 27</scripRef>), not <i>in a
corner,</i> <scripRef id="Matt.xxv-p82.4" osisRef="Bible:Acts.26.26" parsed="|Acts|26|26|0|0" passage="Ac 26:26">Acts xxvi. 26</scripRef>.
See <scripRef id="Matt.xxv-p82.5" osisRef="Bible:Ps.98.2" parsed="|Ps|98|2|0|0" passage="Ps 98:2">Ps. xcviii. 2</scripRef>.</p>
<p class="indent" id="Matt.xxv-p83">[3.] It was sudden and surprising to the
world as the lightning; the Jews indeed had predictions of it, but
to the Gentiles it was altogether unlooked for, and came upon them
with unaccountable energy, or ever they were aware. It was <i>light
out of darkness,</i> <scripRef id="Matt.xxv-p83.1" osisRef="Bible:Matt.4.16 Bible:2Cor.4.6" parsed="|Matt|4|16|0|0;|2Cor|4|6|0|0" passage="Mt 4:16,2Co 4:6"><i>ch.</i>
iv. 16; 2 Cor. iv. 6</scripRef>. We read of the discomfiting of
armies by lightning, <scripRef id="Matt.xxv-p83.2" osisRef="Bible:2Sam.22.15 Bible:Ps.144.6" parsed="|2Sam|22|15|0|0;|Ps|144|6|0|0" passage="2Sa 22:15,Ps 144:6">2 Sam.
xxii. 15; Ps. cxliv. 6</scripRef>. The powers of darkness were
dispersed and vanquished by the gospel lightning.</p>
<p class="indent" id="Matt.xxv-p84">[4.] It spread far and wide, and that
quickly and irresistibly, like the lightning, which comes, suppose,
out of the east (Christ is said to ascend <i>from the east,</i>
<scripRef id="Matt.xxv-p84.1" osisRef="Bible:Rev.7.2 Bible:Isa.41.2" parsed="|Rev|7|2|0|0;|Isa|41|2|0|0" passage="Re 7:2,Isa 41:2">Rev. vii. 2; Isa. xli.
2</scripRef>), and lighteneth to the west. The propagating of
Christianity to so many distant countries, of divers languages, by
such unlikely instruments, destitute of all secular advantages, and
in the face of so much opposition, and this in so short a time, was
one of the greatest miracles that was ever wrought for the
confirmation of it; here was Christ upon his white horse, denoting
speed as well as strength, and <i>going on conquering and to
conquer,</i> <scripRef id="Matt.xxv-p84.2" osisRef="Bible:Rev.6.2" parsed="|Rev|6|2|0|0" passage="Re 6:2">Rev. vi. 2</scripRef>.
Gospel light rose with the sun, and went with the same, so that the
beams of it reached to the ends of the earth, <scripRef id="Matt.xxv-p84.3" osisRef="Bible:Rom.10.18" parsed="|Rom|10|18|0|0" passage="Ro 10:18">Rom. x. 18</scripRef>. Compare with <scripRef id="Matt.xxv-p84.4" osisRef="Bible:Ps.19.3-Ps.19.4" parsed="|Ps|19|3|19|4" passage="Ps 19:3,4">Ps. xix. 3, 4</scripRef>. Though it was fought against,
it could never be cooped up in a desert, or in a secret place, as
the seducers were; but by this, according to Gamaliel's rule,
proved itself to be <i>of God,</i> that it <i>could not be
overthrown,</i> <scripRef id="Matt.xxv-p84.5" osisRef="Bible:Acts.5.38-Acts.5.39" parsed="|Acts|5|38|5|39" passage="Ac 5:38,39">Acts v. 38,
39</scripRef>. Christ speaks of <i>shining into the west,</i>
because it spread most effectually into those countries which lay
west from Jerusalem, as Mr. Herbert observes in his
<i>Church-militant.</i> How soon did the gospel lightning reach
this island of Great Britain! Tertullian, who wrote in the second
century, takes notice of it, <i>Britannorum in accessa Romanis
loca, Christo tamen subdita—The fastnesses of Britain, though
inaccessible to the Romans, were occupied by Jesus Christ.</i> This
was the Lord's doing.</p>
<p class="indent" id="Matt.xxv-p85">(2.) Another thing remarkable concerning
the gospel, was, its strange success in those places to which is
was spread; it gathered in multitudes, not by external compulsion,
but as it were by such a natural instinct and inclination, as
brings the birds of prey to their prey; for <i>wheresoever the
carcase is, there will the eagles be gathered together</i>
(<scripRef id="Matt.xxv-p85.1" osisRef="Bible:Matt.24.28" parsed="|Matt|24|28|0|0" passage="Mt 24:28"><i>v.</i> 28</scripRef>), where
Christ is preached, souls will be gathered in to him. The
<i>lifting up of Christ from the earth,</i> that is, the preaching
of Christ crucified, which, one would think, should drive all men
from him, will <i>draw all men to him</i> (<scripRef id="Matt.xxv-p85.2" osisRef="Bible:John.12.32" parsed="|John|12|32|0|0" passage="Joh 12:32">John xii. 32</scripRef>), according to Jacob's
prophecy, that <i>to him shall the gathering of the people be,</i>
<scripRef id="Matt.xxv-p85.3" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix. 10</scripRef>. See
<scripRef id="Matt.xxv-p85.4" osisRef="Bible:Isa.60.8" parsed="|Isa|60|8|0|0" passage="Isa 60:8">Isa. lx. 8</scripRef>. The eagles will
be where the carcase is, for it is food for them, it is a feast for
them; <i>where the slain are, there is she,</i> <scripRef id="Matt.xxv-p85.5" osisRef="Bible:Job.39.30" parsed="|Job|39|30|0|0" passage="Job 39:30">Job xxxix. 30</scripRef>. Eagles are said to have a
strange sagacity and quickness of scent to find out the prey, and
they fly swiftly to it, <scripRef id="Matt.xxv-p85.6" osisRef="Bible:Job.9.26" parsed="|Job|9|26|0|0" passage="Job 9:26">Job ix.
26</scripRef>. So those whose spirits God shall stir up, will be
effectually drawn to Jesus Christ, to feed upon him; whither should
the eagle go but to the prey? Whither should the soul go but to
Jesus Christ, who <i>has the words of eternal life?</i> The eagles
will distinguish what is proper for them from that which is not; so
those who have spiritual senses exercised, will know the voice of
the good Shepherd from that of a thief and a robber. Saints will be
where the true Christ is, not the false Christs. This is applicable
to the desires that are wrought in every gracious soul after
Christ, and communion with him. Where he is in his ordinances,
there will his servants choose to be. A living principle of grace
is a kind of natural instinct in all the saints, drawing them to
Christ to live upon him.</p>
<p class="indent" id="Matt.xxv-p86">2. Some understand <scripRef id="Matt.xxv-p86.1" osisRef="Bible:Matt.24.29-Matt.24.31" parsed="|Matt|24|29|24|31" passage="Mt 24:29-31">these verses</scripRef> of the coming of the Son of
man <i>to destroy Jerusalem,</i> <scripRef id="Matt.xxv-p86.2" osisRef="Bible:Mal.3.1-Mal.3.2 Bible:Mal.3.5" parsed="|Mal|3|1|3|2;|Mal|3|5|0|0" passage="Mal 3:1,2,5">Mal. iii. 1, 2, 5</scripRef>. So much was there of an
extraordinary display of divine power and justice in that event,
that it is called <i>the coming of Christ.</i></p>
<p class="indent" id="Matt.xxv-p87">Now here are two things intimated
concerning it.</p>
<p class="indent" id="Matt.xxv-p88">(1.) That to the most it would be as
unexpected as a flash of lightning, which indeed gives warning of
the clap of thunder which follows, but is itself surprising. The
seducers say, <i>Lo, here is Christ</i> to deliver us; or there is
one, a creature of their own fancies; but ere they are aware, the
wrath of the Lamb, the true Christ, will arrest them, and they
shall not escape.</p>
<p class="indent" id="Matt.xxv-p89">(2.) That it might be as justly expected as
that the eagle should fly to the carcases; though they put far from
them the evil day, yet the desolation will come as certainly as the
birds of prey to a dead carcase, that lies exposed in the open
field. [1.] The Jews were so corrupt and degenerate, so vile and
vicious, that they were become a carcase, obnoxious to the
righteous judgment of God; they were also so factious and
seditious, and every way so provoking to the Romans, that they had
made themselves obnoxious to their resentments, and an inviting
prey to them. [2.] The Romans were as an eagle, and the ensign of
their armies was an eagle. The army of the Chaldeans is said <i>to
fly as the eagle that hasteth to eat,</i> <scripRef id="Matt.xxv-p89.1" osisRef="Bible:Hab.1.8" parsed="|Hab|1|8|0|0" passage="Hab 1:8">Hab. i. 8</scripRef>. The ruin of the New-Testament
Babylon is represented by a call to the birds of prey to come and
feast upon the slain, <scripRef id="Matt.xxv-p89.2" osisRef="Bible:Rev.19.17-Rev.19.18" parsed="|Rev|19|17|19|18" passage="Re 19:17,18">Rev. xix. 17,
18</scripRef>. Notorious malefactors have their eyes eaten out by
<i>the young eagles</i> (<scripRef id="Matt.xxv-p89.3" osisRef="Bible:Prov.30.17" parsed="|Prov|30|17|0|0" passage="Pr 30:17">Prov. xxx.
17</scripRef>); the Jews were hung up in chains, <scripRef id="Matt.xxv-p89.4" osisRef="Bible:Jer.7.33 Bible:Jer.16.4" parsed="|Jer|7|33|0|0;|Jer|16|4|0|0" passage="Jer 7:33,16:4">Jer. vii. 33; xvi. 4</scripRef>. [3.] The Jews can
no more preserve themselves from the Romans than the carcase can
secure itself from the eagles. [4.] The destruction shall find out
the Jews wherever they are, as the eagle scents the prey. Note,
When a people do by their sin make themselves carcases, putrid and
loathsome, nothing can be expected but that God should send eagles
among them, to devour and destroy them.</p>
<p class="indent" id="Matt.xxv-p90">3. It is very applicable to the day of
judgment, the coming of our Lord Jesus Christ in that day, and
<i>our gathering together unto him,</i> <scripRef id="Matt.xxv-p90.1" osisRef="Bible:2Thess.2.1" parsed="|2Thess|2|1|0|0" passage="2Th 2:1">2 Thess. ii. 1</scripRef>. Now see here,</p>
<p class="indent" id="Matt.xxv-p91">(1.) How he shall come; <i>as the
lightning,</i> The time was now at hand, when he should <i>depart
out of the world, to go to the Father.</i> Therefore those that
enquire after Christ must not go into the desert or the secret
place, nor listen to every one that will put up the finger to
invite them to a sight of Christ; but let them look upward, for the
heavens must contain him, and thence <i>we look for the Saviour</i>
(<scripRef id="Matt.xxv-p91.1" osisRef="Bible:Phil.3.20" parsed="|Phil|3|20|0|0" passage="Php 3:20">Phil. iii. 20</scripRef>); he shall
<i>come in the clouds,</i> as the lightning doth, and <i>every eye
shall see him,</i> as they say it is natural for all living
creatures to turn their faces towards the lightning, <scripRef id="Matt.xxv-p91.2" osisRef="Bible:Rev.1.7" parsed="|Rev|1|7|0|0" passage="Re 1:7">Rev. i. 7</scripRef>. Christ will appear to all
the world, from one end of heaven to the other; nor shall any thing
be hid from the light and heat of that day.</p>
<p class="indent" id="Matt.xxv-p92">(2.) How the saints shall be gathered to
him; as the eagles are to the carcase by natural instinct, and with
the greatest swiftness and alacrity imaginable. Saints, when they
shall be fetched to glory, will be carried as on eagles' wings
(<scripRef id="Matt.xxv-p92.1" osisRef="Bible:Exod.19.4" parsed="|Exod|19|4|0|0" passage="Ex 19:4">Exod. xix. 4</scripRef>), as on
angels' wings. <i>They shall mount up with wings, like eagles,</i>
and like them renew their youth.</p>
<p class="indent" id="Matt.xxv-p93">VIII. He foretels his second coming at the
<i>end of time,</i> <scripRef id="Matt.xxv-p93.1" osisRef="Bible:Matt.24.29-Matt.24.31" parsed="|Matt|24|29|24|31" passage="Mt 24:29-31"><i>v.</i>
29-31</scripRef>. <i>The sun shall be darkened,</i> &amp;c.</p>
<p class="indent" id="Matt.xxv-p94">1. Some think this is to be understood only
of the destruction of Jerusalem and the Jewish nation; the
darkening of the sun, moon, and stars, denotes the eclipse of the
glory of that state, its convulsions, and the general confusion
that attended that desolation. Great slaughter and devastation are
in the Old Testament thus set forth (as <scripRef id="Matt.xxv-p94.1" osisRef="Bible:Isa.13.10 Bible:Isa.34.4 Bible:Ezek.32.7 Bible:Joel.2.31" parsed="|Isa|13|10|0|0;|Isa|34|4|0|0;|Ezek|32|7|0|0;|Joel|2|31|0|0" passage="Isa 13:10,34:4,Eze 32:7,Joe 2:31">Isa. xiii. 10; xxxiv. 4; Ezek.
xxxii. 7; Joel ii. 31</scripRef>); or by the sun, moon, and stars,
may be meant the temple, Jerusalem, and the cities of Judah, which
should all come to ruin. The <i>sign of the Son of man</i>
(<scripRef id="Matt.xxv-p94.2" osisRef="Bible:Matt.24.30" parsed="|Matt|24|30|0|0" passage="Mt 24:30"><i>v.</i> 30</scripRef>) means a
signal appearance of the power and justice of the Lord Jesus in it,
avenging his own blood on them that imprecated the guilt of it upon
themselves and their children; and the gathering <i>of his
elect</i> (<scripRef id="Matt.xxv-p94.3" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31"><i>v.</i> 31</scripRef>)
signifies the delivering of a remnant from this sin and ruin.</p>
<p class="indent" id="Matt.xxv-p95">2. It seems rather to refer to Christ's
second coming. The destruction of the particular enemies of the
church was typical of the complete conquest of them all; and
therefore what will be done really at the great day, may be applied
metaphorically to those destructions: but still we must attend to
the principal scope of them; and while we are all agreed to expect
Christ's second coming, what need is there to put such strained
constructions as some do, upon <scripRef id="Matt.xxv-p95.1" osisRef="Bible:Matt.24.29-Matt.24.31" parsed="|Matt|24|29|24|31" passage="Mt 24:29-31">these verses</scripRef>, which speak of it so
clearly, and so agreeably to other scriptures, especially when
Christ is here answering an enquiry concerning his coming at the
end of the world, which Christ was never shy of speaking of to his
disciples?</p>
<p class="indent" id="Matt.xxv-p96">The only objection against this, is, that
it is said to be <i>immediately after the tribulation of those
days;</i> but as to that, (1.) It is usual in the prophetical style
to speak of things great and certain as near and just at hand, only
to express the greatness and certainty of them. Enoch spoke of
Christ's second coming as within ken, <i>Behold, the Lord
cometh,</i> <scripRef id="Matt.xxv-p96.1" osisRef="Bible:Jude.1.14" parsed="|Jude|1|14|0|0" passage="Jude 1:14">Jude 14</scripRef>. (2.)
<i>A thousand years are</i> in God's sight <i>but as one day,</i>
<scripRef id="Matt.xxv-p96.2" osisRef="Bible:2Pet.3.8" parsed="|2Pet|3|8|0|0" passage="2Pe 3:8">2 Pet. iii. 8</scripRef>. It is there
urged, with reference to this very thing, and so it might be said
to be immediately after. The tribulation of those days includes not
only the destruction of Jerusalem, but all the other tribulations
which the church must pass through; not only its share in the
calamities of the nations, but the tribulations peculiar to itself;
while the nations are torn with wars, and the church with schisms,
delusions, and persecutions, we cannot say that the tribulation of
those days is over; the whole state of the church on earth is
militant, we must count upon that; but when the church's
tribulation is over, her warfare accomplished, and what is behind
of the sufferings of Christ filled up, then look for the end.</p>
<p class="indent" id="Matt.xxv-p97">Now concerning Christ's second coming, it
is here foretold,</p>
<p class="indent" id="Matt.xxv-p98">[1.] That there shall be then a great and
amazing change of the creatures, and particularly the <i>heavenly
bodies</i> (<scripRef id="Matt.xxv-p98.1" osisRef="Bible:Matt.24.29" parsed="|Matt|24|29|0|0" passage="Mt 24:29"><i>v.</i> 29</scripRef>).
<i>The sun shall be darkened, and the moon shall not give her
light.</i> The moon shines with a borrowed light, and therefore if
the sun, from whom she borrows her light, is turned into darkness,
she must fail of course, and become bankrupt. <i>The stars shall
fall;</i> they shall lose their light, and disappear, and be as if
they were fallen; and <i>the powers of heaven shall be shaken.</i>
This intimates,</p>
<p class="indent" id="Matt.xxv-p99"><i>First,</i> That there shall be a great
change, in order to the making of all things new. Then shall be
<i>the restitution of all things,</i> when the heavens shall not be
cast away as a rag, but <i>changed as a vesture,</i> to be worn in
a better fashion, <scripRef id="Matt.xxv-p99.1" osisRef="Bible:Ps.102.26" parsed="|Ps|102|26|0|0" passage="Ps 102:26">Ps. cii.
26</scripRef>. They shall <i>pass away with a great noise,</i> that
there may be <i>new heavens,</i> <scripRef id="Matt.xxv-p99.2" osisRef="Bible:2Pet.3.10-2Pet.3.13" parsed="|2Pet|3|10|3|13" passage="2Pe 3:10-13">2
Pet. iii. 10-13</scripRef>.</p>
<p class="indent" id="Matt.xxv-p100"><i>Secondly,</i> It shall be a visible
change, and such as all the world must take notice of; for such the
darkening of the sun and moon cannot but be: and it would be an
amazing change; for the heavenly bodies are not so liable to
alteration as the creatures of this lower world are. The days of
heaven, and the continuance of the sun and moon, are used to
express that which is lasting and unchangeable (As <scripRef id="Matt.xxv-p100.1" osisRef="Bible:Ps.89.29 Bible:Ps.36.37" parsed="|Ps|89|29|0|0;|Ps|36|37|0|0" passage="Ps 89:29,Ps 36:37">Ps. lxxxix. 29; xxxvi. 37</scripRef>);
yet they shall thus be shaken.</p>
<p class="indent" id="Matt.xxv-p101"><i>Thirdly,</i> It shall be a universal
change. If the sun be turned into darkness, and the powers of
heaven be shaken, the earth cannot but be turned into a dungeon,
and its foundation made to tremble. <i>Howl, fir trees, if the
cedars be shaken.</i> When the stars of heaven drop, no marvel if
the <i>everlasting mountains melt,</i> and the <i>perpetual hills
bow.</i> Nature shall sustain a general shock and convulsion, which
yet shall be no hindrance to the joy and rejoicing of heaven and
earth <i>before the Lord, when he cometh to judge the world</i>
(<scripRef id="Matt.xxv-p101.1" osisRef="Bible:Ps.96.11 Bible:Ps.96.13" parsed="|Ps|96|11|0|0;|Ps|96|13|0|0" passage="Ps 96:11,13">Ps. xcvi. 11, 13</scripRef>); they
shall as it were <i>glory in the tribulation.</i></p>
<p class="indent" id="Matt.xxv-p102"><i>Fourthly,</i> The darkening of the sun,
moon, and stars, which were <i>made to rule over the day, and over
the night</i> (which is the first dominion we find of any creature,
<scripRef id="Matt.xxv-p102.1" osisRef="Bible:Gen.1.16-Gen.1.18" parsed="|Gen|1|16|1|18" passage="Ge 1:16-18">Gen. i. 16-18</scripRef>), signifies
the <i>putting down of all rule, authority, and power</i> (even
that which seems of the greatest antiquity and usefulness), <i>that
the kingdom may be delivered up to God, even the Father,</i> and he
may be <i>All in all,</i> <scripRef id="Matt.xxv-p102.2" osisRef="Bible:1Cor.15.24 Bible:1Cor.15.28" parsed="|1Cor|15|24|0|0;|1Cor|15|28|0|0" passage="1Co 15:24,28">1 Cor.
xv. 24, 28</scripRef>. The sun was darkened at the death of Christ,
for then was in one sense <i>the judgment of this world</i>
(<scripRef id="Matt.xxv-p102.3" osisRef="Bible:John.12.31" parsed="|John|12|31|0|0" passage="Joh 12:31">John xii. 31</scripRef>), an
indication of what would be at the general judgment.</p>
<p class="indent" id="Matt.xxv-p103"><i>Fifthly,</i> The glorious appearance of
our Lord Jesus, who will then show himself as the <i>Brightness of
his Father's glory, and the express Image of his person,</i> will
darken the sun and moon, as a candle is darkened in the beams of
the noon-day sun; they will have no glory, <i>by reason of the
glory that excelleth,</i> <scripRef id="Matt.xxv-p103.1" osisRef="Bible:2Cor.3.10" parsed="|2Cor|3|10|0|0" passage="2Co 3:10">2 Cor. iii.
10</scripRef>. Then <i>the sun shall be ashamed, and the moon
confounded,</i> when God shall appear, <scripRef id="Matt.xxv-p103.2" osisRef="Bible:Isa.24.23" parsed="|Isa|24|23|0|0" passage="Isa 24:23">Isa. xxiv. 23</scripRef>.</p>
<p class="indent" id="Matt.xxv-p104"><i>Sixthly,</i> The sun and moon shall be
then darkened, because there will be no more occasion for them. To
sinners, that choose their portion in this life, all comfort will
be eternally denied; as they shall not have a drop of water, so not
a ray of light. Now God causeth his sun to rise on the earth, but
then <i>Interdico tib sole et luna—I forbid thee the light of the
sun and the moon.</i> Darkness must be their portion. To the saints
that had their treasure above, such light of joy and comfort will
be given as shall supersede that of the sun and moon, and render it
useless. What need is there of vessels of light, when we come to
<i>the Fountain and Father of light</i>? See <scripRef id="Matt.xxv-p104.1" osisRef="Bible:Isa.60.19 Bible:Rev.22.5" parsed="|Isa|60|19|0|0;|Rev|22|5|0|0" passage="Isa 60:19,Re 22:5">Isa. lx. 19; Rev. xxii. 5</scripRef>.</p>
<p class="indent" id="Matt.xxv-p105">[2.] That <i>then shall appear the sign of
the Son of man in heaven</i> (<scripRef id="Matt.xxv-p105.1" osisRef="Bible:Matt.24.30" parsed="|Matt|24|30|0|0" passage="Mt 24:30"><i>v.</i> 30</scripRef>), the Son of man himself, as it
follows here, <i>They shall see the Son of man coming in the
clouds.</i> At his first coming, he was <i>set for a Sign that
should be spoken against</i> (<scripRef id="Matt.xxv-p105.2" osisRef="Bible:Luke.2.34" parsed="|Luke|2|34|0|0" passage="Lu 2:34">Luke ii.
34</scripRef>), but at his second coming, a sign that should be
admired. Ezekiel was <i>a son of man set for a sign,</i> <scripRef id="Matt.xxv-p105.3" osisRef="Bible:Ezek.12.6" parsed="|Ezek|12|6|0|0" passage="Eze 12:6">Ezek. xii. 6</scripRef>. Some make this a
prediction of the harbingers and forerunners of his coming, giving
notice of his approach; <i>a light shining before him, and the fire
devouring</i> (<scripRef id="Matt.xxv-p105.4" osisRef="Bible:Ps.50.3 Bible:1Kgs.19.11-1Kgs.19.12" parsed="|Ps|50|3|0|0;|1Kgs|19|11|19|12" passage="Ps 50:3,1Ki 19:11,12">Ps. l. 3; 1
Kings xix. 11, 12</scripRef>), <i>the beams coming out of his hand,
where had long been the hiding of his power,</i> <scripRef id="Matt.xxv-p105.5" osisRef="Bible:Hab.3.4" parsed="|Hab|3|4|0|0" passage="Hab 3:4">Hab. iii. 4</scripRef>. It is a groundless conceit of
some of the ancients, that this sign of the Son of man, will be the
sign of the cross displayed as a banner. It will certainly be such
a clear convincing sign as will dash infidelity quite out of
countenance, and fill their faces with shame, who said, <i>Where is
the promise of his coming?</i></p>
<p class="indent" id="Matt.xxv-p106">[3.] That <i>then all the tribes of the
earth shall mourn,</i> <scripRef id="Matt.xxv-p106.1" osisRef="Bible:Matt.24.30" parsed="|Matt|24|30|0|0" passage="Mt 24:30"><i>v.</i>
30</scripRef>. See <scripRef id="Matt.xxv-p106.2" osisRef="Bible:Rev.1.7" parsed="|Rev|1|7|0|0" passage="Re 1:7">Rev. i. 7</scripRef>.
<i>All the kindreds of the earth shall then wail because of
him;</i> some of all the tribes and kindreds of the earth shall
mourn; for the greater part will tremble at his approach, while the
chosen remnant, one of a family and two of a tribe, shall lift up
their heads with joy, knowing that their redemption draws nigh, and
their Redeemer. Note, Sooner or later, all sinners will be
mourners; penitent sinners look to Christ, and mourn after a godly
sort; and they who sow in those tears, shall shortly reap in joy;
impenitent sinners <i>shall look unto him whom they have
pierced,</i> and, though they laugh now, shall mourn and weep after
a devilish sort, in endless horror and despair.</p>
<p class="indent" id="Matt.xxv-p107">[4.] That <i>then they shall see the Son of
man coming in the clouds of heaven, with power and great glory.</i>
Note, <i>First,</i> The judgment of the great day will be committed
to the Son of man, both in pursuance and in recompence of his great
undertaking for us as Mediator, <scripRef id="Matt.xxv-p107.1" osisRef="Bible:John.5.22 Bible:John.5.27" parsed="|John|5|22|0|0;|John|5|27|0|0" passage="Joh 5:22,27">John v. 22, 27</scripRef>. <i>Secondly,</i> The Son
of man will at that day come in the clouds of heaven. Much of the
sensible intercourse between heaven and earth is by the clouds;
they are betwixt them, as it were, the <i>medium
participationis—the medium of participation,</i> drawn by heaven
from the earth, distilled by heaven upon the earth. Christ went to
heaven in a cloud, and <i>will in like manner come again,</i>
<scripRef id="Matt.xxv-p107.2" osisRef="Bible:Acts.1.9 Bible:Acts.1.11" parsed="|Acts|1|9|0|0;|Acts|1|11|0|0" passage="Ac 1:9,11">Acts i. 9, 11</scripRef>. <i>Behold,
he cometh in the clouds,</i> <scripRef id="Matt.xxv-p107.3" osisRef="Bible:Rev.1.7" parsed="|Rev|1|7|0|0" passage="Re 1:7">Rev. i.
7</scripRef>. A cloud will be the Judge's chariot (<scripRef id="Matt.xxv-p107.4" osisRef="Bible:Ps.104.3" parsed="|Ps|104|3|0|0" passage="Ps 104:3">Ps. civ. 3</scripRef>), his robe (<scripRef id="Matt.xxv-p107.5" osisRef="Bible:Rev.10.1" parsed="|Rev|10|1|0|0" passage="Re 10:1">Rev. x. 1</scripRef>), his pavilion (<scripRef id="Matt.xxv-p107.6" osisRef="Bible:Ps.18.11" parsed="|Ps|18|11|0|0" passage="Ps 18:11">Ps. xviii. 11</scripRef>), his throne, <scripRef id="Matt.xxv-p107.7" osisRef="Bible:Rev.14.14" parsed="|Rev|14|14|0|0" passage="Re 14:14">Rev. xiv. 14</scripRef>. When the world was
destroyed by water, the judgment came in the clouds of heaven, for
the windows of heaven were opened; so shall it be when it shall be
destroyed by fire. Christ went before Israel in a cloud, which had
a bright side and a dark side; so will the cloud have in which
Christ will come at the great day, it will bring both comfort and
terror. <i>Thirdly,</i> He will <i>come with power and great
glory:</i> his first coming was in weakness and great meanness
(<scripRef id="Matt.xxv-p107.8" osisRef="Bible:2Cor.13.4" parsed="|2Cor|13|4|0|0" passage="2Co 13:4">2 Cor. xiii. 4</scripRef>); but his
second coming will be with power and glory, agreeable both to the
dignity of his person and to the purposes of his coming.
<i>Fourthly,</i> He will be seen with bodily eyes in his coming:
<i>therefore</i> the Son of man will be the Judge, that he may be
seen, that sinners thereby may be the more confounded, who shall
see him as Balaam did, <i>but not nigh</i> (<scripRef id="Matt.xxv-p107.9" osisRef="Bible:Num.24.17" parsed="|Num|24|17|0|0" passage="Nu 24:17">Num. xxiv. 17</scripRef>), see him, but not as theirs.
It added to the torment of that damned sinner, that <i>he saw
Abraham afar off.</i> "Is this he whom we have slighted, and
rejected, and rebelled against; whom we have crucified to ourselves
afresh; who might have been our Saviour, but is our Judge, and will
be our enemy for ever?" <i>The Desire of all nations</i> will then
be their dread.</p>
<p class="indent" id="Matt.xxv-p108">[5.] That <i>he shall send his angels with
a great sound of a trumpet,</i> <scripRef id="Matt.xxv-p108.1" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31"><i>v.</i> 31</scripRef>. Note, <i>First,</i> The angels
shall be attendants upon Christ at his second coming; they are
called <i>his</i> angels, which proves him to be God, and Lord of
the angels; they shall be obliged to wait upon him.
<i>Secondly,</i> These attendants shall be employed by him as
officers of the court in the judgment of that day; they are now
ministering spirits sent forth by him (<scripRef id="Matt.xxv-p108.2" osisRef="Bible:Heb.1.14" parsed="|Heb|1|14|0|0" passage="Heb 1:14">Heb. i. 14</scripRef>), and will be so then.
<i>Thirdly,</i> Their ministration will be ushered in with a great
sound of a trumpet, to awaken and alarm a sleeping world. This
trumpet is spoken of, <scripRef id="Matt.xxv-p108.3" osisRef="Bible:1Cor.15.52 Bible:1Thess.4.16" parsed="|1Cor|15|52|0|0;|1Thess|4|16|0|0" passage="1Co 15:52,1Th 4:16">1 Cor.
xv. 52, and 1 Thess. iv. 16</scripRef>. At the giving of the law on
mount Sinai, the sound of the trumpet was remarkably terrible
(<scripRef id="Matt.xxv-p108.4" osisRef="Bible:Exod.19.13 Bible:Exod.19.16" parsed="|Exod|19|13|0|0;|Exod|19|16|0|0" passage="Ex 19:13,16">Exod. xix. 13, 16</scripRef>); but
much more will it be so in the great day. By the law, trumpets were
to be sounded for the calling of assemblies (<scripRef id="Matt.xxv-p108.5" osisRef="Bible:Num.10.2" parsed="|Num|10|2|0|0" passage="nu 10:2">Num. x. 2</scripRef>), in praising God (<scripRef id="Matt.xxv-p108.6" osisRef="Bible:Ps.81.3" parsed="|Ps|81|3|0|0" passage="Ps 81:3">Ps. lxxxi. 3</scripRef>), in offering sacrifices
(<scripRef id="Matt.xxv-p108.7" osisRef="Bible:Num.10.10" parsed="|Num|10|10|0|0" passage="Nu 10:10">Num. x. 10</scripRef>), and in
proclaiming the year of jubilee, <scripRef id="Matt.xxv-p108.8" osisRef="Bible:Lev.25.9" parsed="|Lev|25|9|0|0" passage="Le 25:9">Lev.
xxv. 9</scripRef>. Very fitly therefore shall there be the sound of
a trumpet at the last day, when the general assembly shall be
called, when the praises of God shall be gloriously celebrated,
when sinners shall fall as sacrifices to divine justice, and when
the saints shall enter upon their eternal jubilee.</p>
<p class="indent" id="Matt.xxv-p109">[6.] That <i>they shall gather together his
elect from the four winds.</i> Note, At the second coming of Jesus
Christ, there will be a general meeting of all the saints.
<i>First,</i> The <i>elect</i> only will be gathered, the chosen
remnant, who are but few in comparison with the many that are only
<i>called.</i> This is the foundation of the saints' eternal
happiness, that they are God's elect. The gifts of love to eternity
follow the thought of love from eternity; and <i>the Lord knows
them that are his. Secondly,</i> The angels shall be employed to
bring them together, as Christ's servants, and as the saints'
friends; we have the commission given them, <scripRef id="Matt.xxv-p109.1" osisRef="Bible:Ps.50.5" parsed="|Ps|50|5|0|0" passage="Ps 50:5">Ps. l. 5</scripRef>. <i>Gather my saints together unto
me;</i> nay, it will be said to them, <i>Habetis fratres—These are
your brethren;</i> for the elect will then <i>be equal to the
angels,</i> <scripRef id="Matt.xxv-p109.2" osisRef="Bible:Luke.20.36" parsed="|Luke|20|36|0|0" passage="Lu 20:36">Luke xx. 36</scripRef>.
<i>Thirdly,</i> They <i>shall be gathered from one end of heaven to
the other;</i> the elect of God are scattered abroad (<scripRef id="Matt.xxv-p109.3" osisRef="Bible:John.11.52" parsed="|John|11|52|0|0" passage="Joh 11:52">John xi. 52</scripRef>), there are some in all
places, in all nations (<scripRef id="Matt.xxv-p109.4" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev. vii.
9</scripRef>); but when that great gathering day comes, there shall
not one of them be missing; distance of place shall keep none out
of heaven, if distance of affection do not. <i>Undique ad
cœlos tantundem est viæ—Heaven is equally accessible from
every place.</i> See <scripRef id="Matt.xxv-p109.5" osisRef="Bible:Matt.8.11 Bible:Isa.43.6 Bible:Isa.49.12" parsed="|Matt|8|11|0|0;|Isa|43|6|0|0;|Isa|49|12|0|0" passage="Mt 8:11,Isa 43:6,49:12"><i>ch.</i> viii. 11; Isa. xliii. 6; xlix.
12</scripRef>.</p>
</div><scripCom id="Matt.xxv-p109.6" osisRef="Bible:Matt.24.32-Matt.24.51" parsed="|Matt|24|32|24|51" passage="Mt 24:32-51" type="Commentary"/><div class="Commentary" id="Bible:Matt.24.32-Matt.24.51">
<h4 id="Matt.xxv-p109.7">Parable of the Fig-Tree; Awful Predictions;
The Duty of Watchfulness; The Good and Evil
Steward.</h4>
<p class="passage" id="Matt.xxv-p110">32 Now learn a parable of the fig tree; When his
branch is yet tender, and putteth forth leaves, ye know that summer
<i>is</i> nigh:   33 So likewise ye, when ye shall see all
these things, know that it is near, <i>even</i> at the doors.
  34 Verily I say unto you, This generation shall not pass,
till all these things be fulfilled.   35 Heaven and earth
shall pass away, but my words shall not pass away.   36 But of
that day and hour knoweth no <i>man,</i> no, not the angels of
heaven, but my Father only.   37 But as the days of Noe
<i>were,</i> so shall also the coming of the Son of man be.  
38 For as in the days that were before the flood they were eating
and drinking, marrying and giving in marriage, until the day that
Noe entered into the ark,   39 And knew not until the flood
came, and took them all away; so shall also the coming of the Son
of man be.   40 Then shall two be in the field; the one shall
be taken, and the other left.   41 Two <i>women shall be</i>
grinding at the mill; the one shall be taken, and the other left.
  42 Watch therefore: for ye know not what hour your Lord doth
come.   43 But know this, that if the goodman of the house had
known in what watch the thief would come, he would have watched,
and would not have suffered his house to be broken up.   44
Therefore be ye also ready: for in such an hour as ye think not the
Son of man cometh.   45 Who then is a faithful and wise
servant, whom his lord hath made ruler over his household, to give
them meat in due season?   46 Blessed <i>is</i> that servant,
whom his lord when he cometh shall find so doing.   47 Verily
I say unto you, That he shall make him ruler over all his goods.
  48 But and if that evil servant shall say in his heart, My
lord delayeth his coming;   49 And shall begin to smite
<i>his</i> fellow-servants, and to eat and drink with the drunken;
  50 The lord of that servant shall come in a day when he
looketh not for <i>him,</i> and in an hour that he is not aware of,
  51 And shall cut him asunder, and appoint <i>him</i> his
portion with the hypocrites: there shall be weeping and gnashing of
teeth.</p>
<p class="indent" id="Matt.xxv-p111">We have here the practical application of
the foregoing prediction; in general, we must expect and prepare
for the events here foretold.</p>
<p class="indent" id="Matt.xxv-p112">I. We must expect them; "<i>Now learn a
parable of the fig-tree,</i> <scripRef id="Matt.xxv-p112.1" osisRef="Bible:Matt.24.32-Matt.24.33" parsed="|Matt|24|32|24|33" passage="Mt 24:32,33"><i>v.</i> 32, 33</scripRef>. Now learn what use to
make of the things you have heard; so observe and understand the
signs of the times, and compare them with the predictions of the
word, as from thence to foresee what is at the door, that you may
provide accordingly." The parable of the fig-tree is no more than
this, that its budding and blossoming are a presage of summer; for
as the <i>stork</i> in the heaven, so the trees of the field,
<i>know their appointed time.</i> The beginning of the working of
second causes assures us of the progress and perfection of it. Thus
when God begins to fulfil prophecies, he will make an end. There is
a certain series in the works of providence, as there is in the
works of nature. The signs of the times are compared with the
prognostics of <i>the face of the sky</i> (<scripRef id="Matt.xxv-p112.2" osisRef="Bible:Matt.16.3" parsed="|Matt|16|3|0|0" passage="Mt 16:3"><i>ch.</i> xvi. 3</scripRef>), so here with those of
<i>the face of the earth;</i> when that is renewed, we foresee that
summer is coming, not immediately, but at some distance; after
<i>the branch grows tender,</i> we expect the March winds, and the
April showers, before the summer comes; however, we are sure it is
coming; "so likewise ye, when the gospel day shall dawn, count upon
it, that through this variety of events which I have told you of,
the perfect day will come. <i>The things revealed must shortly come
to pass</i> (<scripRef id="Matt.xxv-p112.3" osisRef="Bible:Rev.1.1" parsed="|Rev|1|1|0|0" passage="Re 1:1">Rev. i. 1</scripRef>); they
must come in their own order, in the order appointed for them.
<i>Know that it is near.</i>" He does not here say what, but it is
that which the hearts of his disciples are upon, and which they are
inquisitive after, and long for; <i>the kingdom of God is near,</i>
so it is expressed in the parallel place, <scripRef id="Matt.xxv-p112.4" osisRef="Bible:Luke.21.31" parsed="|Luke|21|31|0|0" passage="Lu 21:31">Luke xxi. 31</scripRef>. Note, When the trees of
righteousness begin to bud and blossom, when God's people promise
faithfulness, it is a happy presage of good times. In them God
begins his work, first prepares their heart, and then he will go on
with it; for, <i>as for God, his work is perfect;</i> and he will
<i>revive it in the midst of their years.</i></p>
<p class="indent" id="Matt.xxv-p113">Now touching the events foretold here,
which we are to expect,</p>
<p class="indent" id="Matt.xxv-p114">1. Christ here assures us of the certainty
of them (<scripRef id="Matt.xxv-p114.1" osisRef="Bible:Matt.24.35" parsed="|Matt|24|35|0|0" passage="Mt 24:35"><i>v.</i> 35</scripRef>);
<i>Heaven and earth shall pass away;</i> they continue this day
indeed, according to God's ordinance, but they shall not continue
for ever (<scripRef id="Matt.xxv-p114.2" osisRef="Bible:Ps.102.25-Ps.102.26 Bible:2Pet.3.10" parsed="|Ps|102|25|102|26;|2Pet|3|10|0|0" passage="Ps 102:25,26,2Pe 3:10">Ps. cii. 25,
26; 2 Pet. iii. 10</scripRef>); <i>but my words shall not pass
away.</i> Note, The word of Christ is more sure and lasting than
heaven and earth. <i>Hath he spoken? And shall he not do it?</i> We
may build with more assurance upon the word of Christ than we can
upon the pillars of heaven, or the strong foundations of the earth;
for, when they shall be made to tremble and totter, and shall be no
more, the word of Christ shall remain, and be in full force, power,
and virtue. See <scripRef id="Matt.xxv-p114.3" osisRef="Bible:1Pet.1.24-1Pet.1.25" parsed="|1Pet|1|24|1|25" passage="1Pe 1:24,25">1 Pet. i. 24,
25</scripRef>. <i>It is easier for heaven and earth to pass,</i>
than the word of Christ; so it is expressed, <scripRef id="Matt.xxv-p114.4" osisRef="Bible:Luke.16.17" parsed="|Luke|16|17|0|0" passage="Lu 16:17">Luke xvi. 17</scripRef>. Compare <scripRef id="Matt.xxv-p114.5" osisRef="Bible:Isa.54.10" parsed="|Isa|54|10|0|0" passage="Isa 54:10">Isa. liv. 10</scripRef>. The accomplishment of these
prophecies might seem to be delayed, and intervening events might
seem to disagree with them, but do not think that therefore the
word of Christ is fallen to the ground, for that shall never pass
away: though it be not fulfilled, either in the time or in the way
that we have prescribed; yet, in God's time, which is the best
time, and in God's way, which is the best way, it shall certainly
be fulfilled. Every word of Christ is very pure, and therefore very
sure.</p>
<p class="indent" id="Matt.xxv-p115">2. He here instructs us as to the time of
them, <scripRef id="Matt.xxv-p115.1" osisRef="Bible:Matt.24.34 Bible:Matt.24.36" parsed="|Matt|24|34|0|0;|Matt|24|36|0|0" passage="Mt 24:34,36"><i>v.</i> 34, 36</scripRef>.
As to this, it is well observed by the learned Grotius, that there
is a manifest distinction made between the <b><i>tauta</i></b>
(<scripRef id="Matt.xxv-p115.2" osisRef="Bible:Matt.24.34" parsed="|Matt|24|34|0|0" passage="Mt 24:34"><i>v.</i> 34</scripRef>), and the
<b><i>ekeine</i></b> (<scripRef id="Matt.xxv-p115.3" osisRef="Bible:Matt.24.36" parsed="|Matt|24|36|0|0" passage="Mt 24:36"><i>v.</i>
36</scripRef>), <i>these things,</i> and <i>that day and hour;</i>
which will help to clear this prophecy.</p>
<p class="indent" id="Matt.xxv-p116">(1.) As to <i>these things,</i> the wars,
seductions, and persecutions, here foretold, and especially the
ruin of the Jewish nation; "<i>This generation shall not pass away,
till all these things be fulfilled</i> (<scripRef id="Matt.xxv-p116.1" osisRef="Bible:Matt.24.34" parsed="|Matt|24|34|0|0" passage="Mt 24:34"><i>v.</i> 34</scripRef>); there are those now alive,
that shall see Jerusalem destroyed, and the Jewish church brought
to an end." Because it might seem strange, he backs it with a
solemn asseveration; "<i>Verily, I say unto you.</i> You may take
my word for it, these things are at the door." Christ often speaks
of the nearness of that desolation, the more to affect people, and
quicken them to prepare for it. Note, There may be greater trials
and troubles yet before us, in our own day, than we are aware of.
They that are old, know not what sons of Anak may be reserved for
their last encounters.</p>
<p class="indent" id="Matt.xxv-p117">(2.) But as to <i>that day and hour</i>
which will put a period to time, <i>that knoweth no man,</i>
<scripRef id="Matt.xxv-p117.1" osisRef="Bible:Matt.24.36" parsed="|Matt|24|36|0|0" passage="Mt 24:36"><i>v.</i> 36</scripRef>. Therefore
take heed of confounding these two, as <i>they</i> did, who, from
the words of Christ and the apostles; letters, inferred that <i>the
day of Christ was at hand,</i> <scripRef id="Matt.xxv-p117.2" osisRef="Bible:2Thess.2.2" parsed="|2Thess|2|2|0|0" passage="2Th 2:2">2 Thess.
ii. 2</scripRef>. No, it was not; <i>this generation,</i> and many
another, <i>shall pass,</i> before <i>that day and hour</i> come.
Note, [1.] There is a certain day and hour fixed for the judgment
to come; it is called <i>the day of the Lord,</i> because so
unalterably fixed. None of God's judgments are adjourned <i>sine
die—without the appointment of a certain day.</i> [2.] That day
and hour are a great secret.</p>
<verse id="Matt.xxv-p117.3">
<l class="t1" id="Matt.xxv-p117.4">Prudens futuri temporis exitum</l>
<l class="t1" id="Matt.xxv-p117.5">Caliginosa nocte premit Deus.</l>
<l class="t1" id="Matt.xxv-p117.6"/>
<l class="t1" id="Matt.xxv-p117.7">But Heaven has wisely hid from human sight</l>
<l class="t1" id="Matt.xxv-p117.8">The dark decrees of future fate,</l>
<l class="t1" id="Matt.xxv-p117.9">And sown their seeds in depth of nights.</l>
</verse>
<attr id="Matt.xxv-p117.10"><span class="smallcaps" id="Matt.xxv-p117.11">Horace.</span></attr>
<p class="indent" id="Matt.xxv-p118"><i>No man knows it;</i> not the wisest by
their sagacity, not the best by any divine discovery. We all know
that there shall be such a day; but none knows when it shall be,
no, not the angels; though their capacities for knowledge are
great, and their opportunities of knowing this advantageous (they
dwell at the fountain-head of light), and though they are to be
employed in the solemnity of that day, yet they are not told when
it shall be: none <i>knows but my Father only.</i> This is one of
those <i>secret things</i> which <i>belong to the Lord our God.</i>
The uncertainty of the time of Christ's coming, is, to those who
are watchful, <i>a savour of life unto life,</i> and makes them
more watchful; but to those who are careless, it is <i>a savour of
death unto death,</i> and makes them more careless.</p>
<p class="indent" id="Matt.xxv-p119">II. To this end we must expect these
events, that we may prepare for them; and here we have a caution
against security and sensuality, which will make it a dismal day
indeed to us, <scripRef id="Matt.xxv-p119.1" osisRef="Bible:Matt.24.37-Matt.24.41" parsed="|Matt|24|37|24|41" passage="Mt 24:37-41"><i>v.</i>
37-41</scripRef>. In these verses we have such an idea given us of
the judgment day, as may serve to startle and awaken us, that we
may not sleep as others do.</p>
<p class="indent" id="Matt.xxv-p120">It will be a surprising day, and a
separating day.</p>
<p class="indent" id="Matt.xxv-p121">1. It will be a surprising day, as the
deluge was to the old world, <scripRef id="Matt.xxv-p121.1" osisRef="Bible:Matt.24.37-Matt.24.39" parsed="|Matt|24|37|24|39" passage="Mt 24:37-39"><i>v.</i> 37-39</scripRef>. That which he here
intends to describe, is, the posture of the world at the coming of
the Son of man; besides his first coming, to save, he has other
comings to judge. He saith (<scripRef id="Matt.xxv-p121.2" osisRef="Bible:John.9.39" parsed="|John|9|39|0|0" passage="Joh 9:39">John ix.
39</scripRef>), <i>For judgment I am come;</i> and for judgment he
will come; for all judgment is committed to him, both that of the
word, and that of the sword.</p>
<p class="indent" id="Matt.xxv-p122">Now this here is applicable,</p>
<p class="indent" id="Matt.xxv-p123">(1.) To <i>temporal judgments,</i>
particularly that which was now hastening upon the nation and
people of the Jews; though they had fair warning given them of it,
and there were many prodigies that were presages of it, yet it
found them secure, crying, <i>Peace and safety,</i> <scripRef id="Matt.xxv-p123.1" osisRef="Bible:1Thess.5.3" parsed="|1Thess|5|3|0|0" passage="1Th 5:3">1 Thess. v. 3</scripRef>. The siege was laid to
Jerusalem by Titus Vespasian, when they were met at the passover in
the midst of their mirth; like the men of Laish, they dwelt
careless when the ruin arrested them, <scripRef id="Matt.xxv-p123.2" osisRef="Bible:Judg.18.7 Bible:Judg.18.27" parsed="|Judg|18|7|0|0;|Judg|18|27|0|0" passage="Jdg 18:7,27">Judg. xviii. 7, 27</scripRef>. The destruction of
Babylon, both that in the Old Testament and that in the New, comes
when she saith, <i>I shall be a lady for ever,</i> <scripRef id="Matt.xxv-p123.3" osisRef="Bible:Isa.47.7-Isa.47.9 Bible:Rev.18.7" parsed="|Isa|47|7|47|9;|Rev|18|7|0|0" passage="Isa 47:7-9,Re 18:7">Isa. xlvii. 7-9; Rev. xviii.
7</scripRef>. Therefore the plagues come in a moment, in one day.
Note, Men's unbelief shall not make God's threatenings of no
effect.</p>
<p class="indent" id="Matt.xxv-p124">(2.) To <i>the eternal judgment;</i> so the
judgment of the great day is called, <scripRef id="Matt.xxv-p124.1" osisRef="Bible:Heb.6.2" parsed="|Heb|6|2|0|0" passage="Heb 6:2">Heb. vi. 2</scripRef>. Though notice has been given of it
from Enoch, yet, when it comes, it will be unlooked for by the most
of men; the latter days, which are nearest to that day, will
produce scoffers, that say, <i>Where is the promise of his
coming?</i> <scripRef id="Matt.xxv-p124.2" osisRef="Bible:2Pet.3.3-2Pet.3.4 Bible:Luke.18.8" parsed="|2Pet|3|3|3|4;|Luke|18|8|0|0" passage="2Pe 3:3,4,Lu 18:8">2 Pet. iii. 3, 4;
Luke xviii. 8</scripRef>. Thus it will be when the world that now
is shall be destroyed by fire; for thus it was when the old world,
being overflowed by water, perished, <scripRef id="Matt.xxv-p124.3" osisRef="Bible:2Pet.3.6-2Pet.3.7" parsed="|2Pet|3|6|3|7" passage="2Pe 3:6,7">2 Pet. iii. 6, 7</scripRef>. Now Christ here shows what
were the temper and posture of the old world when the deluge
came.</p>
<p class="indent" id="Matt.xxv-p125">[1.] They were sensual and worldly; <i>they
were eating and drinking, marrying and giving in marriage.</i> It
is not said, They were killing and stealing, and whoring and
swearing (these were indeed the horrid crimes of some of the worst
of them; <i>the earth was full of violence</i>); but they were all
of them, except Noah, over head and ears in the world, and
regardless of the word of God, and this ruined them. Note,
Universal neglect of religion is a more dangerous symptom to any
people than particular instances here and there of daring
irreligion. <i>Eating and drinking</i> are necessary to the
preservation of man's life; <i>marrying and giving in marriage</i>
are necessary to the preservation of mankind; but, <i>Licitus
perimus omnes—These lawful things undo us,</i> unlawfully managed.
<i>First,</i> They were unreasonable in it, inordinate and entire
in the pursuit of the delights of sense, and the gains of the
world; they were wholly taken up with these things, <b><i>esan
trogontes</i></b>—<i>they were eating;</i> they were in these
things as in their element, as if they had their being for no other
end than <i>to eat and drink,</i> <scripRef id="Matt.xxv-p125.1" osisRef="Bible:Isa.56.12" parsed="|Isa|56|12|0|0" passage="Isa 56:12">Isa. lvi. 12</scripRef>. <i>Secondly,</i> They were
unreasonable in it; they were entire and intent upon the world and
the flesh, when the destruction was at the door, which they had had
such fair warning of. They were eating and drinking, when they
should have been repenting and praying; when God, by the ministry
of Noah, called to <i>weeping and mourning, then joy and
gladness.</i> This was to them, as it was to Israel afterwards, the
unpardonable sin (<scripRef id="Matt.xxv-p125.2" osisRef="Bible:Isa.22.12 Bible:Isa.22.14" parsed="|Isa|22|12|0|0;|Isa|22|14|0|0" passage="Isa 22:12,14">Isa. xxii. 12,
14</scripRef>), especially, because it was in defiance of those
warnings by which they should have been awakened. "<i>Let us eat
and drink, for to-morrow we die;</i> if it must be a short life,
let it be a merry one." The apostle James speaks of this as the
general practice of the wealthy Jews before the destruction of
Jerusalem; when they should have been <i>weeping for the miseries
that were coming upon them, they were living in pleasure, and
nourishing their hearts as in a day of slaughter,</i> <scripRef id="Matt.xxv-p125.3" osisRef="Bible:Jas.5.1 Bible:Jas.5.5" parsed="|Jas|5|1|0|0;|Jas|5|5|0|0" passage="Jam 5:1,5">Jam. v. 1, 5</scripRef>.</p>
<p class="indent" id="Matt.xxv-p126">[2.] They were secure and careless; <i>they
knew not, until the flood came,</i> <scripRef id="Matt.xxv-p126.1" osisRef="Bible:Matt.24.39" parsed="|Matt|24|39|0|0" passage="Mt 24:39"><i>v.</i> 39</scripRef>. <i>Knew not!</i> Surely they
could not but know. Did not God, by Noah, give them fair warning of
it? Did he not call them to repentance, while his long-suffering
waited? <scripRef id="Matt.xxv-p126.2" osisRef="Bible:1Pet.3.19-1Pet.3.20" parsed="|1Pet|3|19|3|20" passage="1Pe 3:19,20">1 Pet. iii. 19,
20</scripRef>. But they knew not, that is, they believed not; they
might have known, but would not know. Note, What we know of <i>the
things that belong to our everlasting peace,</i> if we do not mix
faith with it, and improve it, is all one as if we did not know it
at all. Their <i>not knowing</i> is joined with their <i>eating,
and drinking, and marrying;</i> for, <i>First, Therefore</i> they
were sensual, because they were secure. Note, the reason why people
are so eager in the pursuit, and so entangled in the pleasures of
this world, is, because they do not know, and believe, and
consider, the eternity which they are upon the brink of. Did we
know aright that all these things must shortly be dissolved, and we
must certainly survive them, we should not set our eyes and hearts
so much upon them as we do. <i>Secondly, Therefore</i> they were
secure, because they were sensual; <i>therefore</i> they knew not
that the flood was coming, because they were eating and drinking;
were so taken up with things seen and present, that they had
neither time nor heart to mind the things not seen as yet, which
they were warned of. Note, As security bolsters men up in their
brutal sensuality; so sensuality rocks them asleep in their carnal
security. <i>They knew not, until the flood came.</i> 1. The flood
did come, though they would not foresee it. Note, Those that will
not know by faith, shall be made to know by feeling, <i>the wrath
of God revealed from heaven against their ungodliness and
unrighteousness.</i> The evil day is never the further off for
men's putting it far off from them. 2. They did not know it till it
was too late to prevent it, as they might have done if they had
known it in time, which made it so much the more grievous.
Judgments are most terrible and amazing to the secure, and those
that have made a jest of them.</p>
<p class="indent" id="Matt.xxv-p127">The application of this, concerning the old
world, we have in these words; <i>So shall the coming of the Son of
man be;</i> that is, (1.) In such a posture shall he find people,
eating and drinking, and not expecting him. Note, Security and
sensuality are likely to be the epidemical diseases of the latter
days. All <i>slumber and sleep, and at midnight the bridegroom
comes.</i> All are off their watch, and at their ease. (2.) With
such a power, and for such a purpose, will he come upon them. As
the flood took away the sinners of the old world, irresistibly and
irrecoverably; so shall secure sinners, that mocked at Christ and
his coming, be taken away by <i>the wrath of the Lamb, when the
great day of his wrath comes,</i> which will be like the coming of
the deluge, a destruction which there is no fleeing from.</p>
<p class="indent" id="Matt.xxv-p128">2. It will be a separating day (<scripRef id="Matt.xxv-p128.1" osisRef="Bible:Matt.24.40-Matt.24.41" parsed="|Matt|24|40|24|41" passage="Mt 24:40,41"><i>v.</i> 40, 41</scripRef>); <i>Then shall
two be in the field.</i> Two ways this may be applied.</p>
<p class="indent" id="Matt.xxv-p129">(1.) We may apply it to the success of the
gospel, especially at the first preaching of it; it divided the
world; <i>some believed the things which were spoken,</i> and were
taken to Christ; <i>others believed not,</i> and were left to
perish in their unbelief. Those of the same age, place, capacity,
employment, and condition, in the world, <i>grinding in the same
mill,</i> those of the same family, nay, those that were joined in
the same bond of marriage, were, one effectually called, the other
passed by, and left in the gall of bitterness. This is that
division, that separating fire, which Christ <i>came to send,</i>
<scripRef id="Matt.xxv-p129.1" osisRef="Bible:Luke.12.49 Bible:Luke.12.51" parsed="|Luke|12|49|0|0;|Luke|12|51|0|0" passage="Lu 12:49,51">Luke xii. 49, 51</scripRef>.
<i>This</i> renders free grace the more obliging, that it is
distinguishing; <i>to us, and not to the world</i> (<scripRef id="Matt.xxv-p129.2" osisRef="Bible:John.14.22" parsed="|John|14|22|0|0" passage="Joh 14:22">John xiv. 22</scripRef>), nay to us, and not to
those in the same field, the same mill, the same house.</p>
<p class="indent" id="Matt.xxv-p130">When ruin came upon Jerusalem, a
distinction was made by Divine Providence, according to that which
had been before made by divine grace; for all the Christians among
them were saved from perishing in that calamity, by the special
care of Heaven. If two were at work in the field together, and one
of them was a Christian, he was taken into a place of shelter, and
had his life given him for a prey, while the other was left to the
sword of the enemy. Nay, if but two women were grinding at the
mill, if one of them belonged to Christ, though but a woman, a poor
woman, a servant, she was taken to a place of safety, and the other
abandoned. Thus <i>the meek of the earth are hid in the day of the
Lord's anger</i> (<scripRef id="Matt.xxv-p130.1" osisRef="Bible:Zeph.2.3" parsed="|Zeph|2|3|0|0" passage="Zep 2:3">Zeph. ii.
3</scripRef>), either in heaven, or <i>under</i> heaven. Note,
Distinguishing preservations, in times of general destruction, are
special tokens of God's favour, and ought so to be acknowledged. If
we are safe when thousands fall on our right hand and our left, are
not consumed when others are consumed round about us, so that we
are as brands plucked out of the fire, we have reason to say, <i>It
is of the Lord's mercies,</i> and it is a great mercy.</p>
<p class="indent" id="Matt.xxv-p131">(2.) We may apply it to the second coming
of Jesus Christ, and the separation which will be made in that day.
He had said before (<scripRef id="Matt.xxv-p131.1" osisRef="Bible:Matt.24.31" parsed="|Matt|24|31|0|0" passage="Mt 24:31"><i>v.</i>
31</scripRef>), that the elect will be <i>gathered together.</i>
Here he tells us, that, in order to that, they will be
distinguished from those who were nearest to them in this world;
the choice and chosen ones taken to glory, the other left to perish
eternally. Those who sleep in the dust of the earth, two in the
same grave, their ashed mixed, shall yet arise, one to be taken to
everlasting life, the other left <i>to shame and everlasting
contempt,</i> <scripRef id="Matt.xxv-p131.2" osisRef="Bible:Dan.12.2" parsed="|Dan|12|2|0|0" passage="Da 12:2">Dan. xii. 2</scripRef>.
Here it is applied to them who shall be found alive. Christ will
come unlooked for, will find people busy at their usual
occupations, <i>in the field, at the mill;</i> and then, according
as they are vessels of mercy prepared for glory, or vessels of
wrath prepared for ruin, accordingly it will be with them; the one
taken <i>to meet the Lord and his angels in the air, to be for ever
with him and them;</i> the other left to the devil and his angels,
who, when Christ has gathered out his own, will sweep up the
residue. This will aggravate the condemnation of sinners that
others shall be taken from the midst of them to glory, and they
left behind. And it speaks abundance of comfort to the Lord's
people. [1.] Are they mean and despised in the world, as the
man-servant in the field, or the maid at the mill (<scripRef id="Matt.xxv-p131.3" osisRef="Bible:Exod.11.5" parsed="|Exod|11|5|0|0" passage="Ex 11:5">Exod. xi. 5</scripRef>)? Yet they shall not be
forgotten or overlooked in that day. The poor in the world, if rich
in faith, are <i>heirs of the kingdom.</i> [2.] Are they dispersed
in distant and unlikely places, where one would not expect to find
the heirs of glory, <i>in the field, at the mill?</i> Yet the
angels will find them there (hidden as Saul among the stuff, when
they are to be enthroned), and fetch them thence; and well may they
be said to be <i>changed,</i> for a very great change it will be to
go to heaven from ploughing and grinding. [3.] Are they weak, and
unable of themselves to move heavenward? They shall be taken, or
<i>laid hold of,</i> as Lot was taken out of Sodom by a gracious
violence, <scripRef id="Matt.xxv-p131.4" osisRef="Bible:Gen.19.16" parsed="|Gen|19|16|0|0" passage="Ge 19:16">Gen. xix. 16</scripRef>.
Those whom Christ has once apprehended and laid hold on, he will
never lose his hold of. [4.] Are they intermixed with others,
linked with them in the same habitations, societies, employments?
Let not that discourage any true Christian; God knows how to
separate between the precious and the vile, the gold and dross in
the same lump, the wheat and chaff in the same floor.</p>
<p class="indent" id="Matt.xxv-p132">III. Here is a general exhortation to us,
<i>to watch, and be ready</i> against that day comes, enforced by
divers weighty considerations, <scripRef id="Matt.xxv-p132.1" osisRef="Bible:Matt.24.42" parsed="|Matt|24|42|0|0" passage="Mt 24:42"><i>v.</i> 42</scripRef>, &amp;c. Observe,</p>
<p class="indent" id="Matt.xxv-p133">1. The duty required; <i>Watch, and be
ready,</i> <scripRef id="Matt.xxv-p133.1" osisRef="Bible:Matt.24.42 Bible:Matt.24.44" parsed="|Matt|24|42|0|0;|Matt|24|44|0|0" passage="Mt 24:42,44"><i>v.</i> 42,
44</scripRef>.</p>
<p class="indent" id="Matt.xxv-p134">(1.) <i>Watch therefore,</i> <scripRef id="Matt.xxv-p134.1" osisRef="Bible:Matt.24.42" parsed="|Matt|24|42|0|0" passage="Mt 24:42"><i>v.</i> 42</scripRef>. Note, It is the great
duty and interest of all the disciples of Christ to watch, to be
awake and keep awake, that they may mind their business. As a
sinful state or way is compared to <i>sleep,</i> senseless and
inactive (<scripRef id="Matt.xxv-p134.2" osisRef="Bible:1Thess.5.6" parsed="|1Thess|5|6|0|0" passage="1Th 5:6">1 Thess. v. 6</scripRef>), so
a gracious state or way is compared to <i>watching</i> and
<i>waking.</i> We must watch for our Lord's coming, to us in
particular at our death, <i>after which is the judgment,</i> that
is <i>the great day</i> with us, the end of our time; and his
coming at the end of all time to judge the world, the <i>great
day</i> with all mankind. To watch implies not only to believe that
our Lord will come, but to desire that he would come, to be often
thinking of his coming, and always looking for it as sure and near,
and the time of it uncertain. To watch for Christ's coming, is to
maintain that gracious temper and disposition of mind which we
should be willing that our Lord, when he comes, should find us in.
To watch is to be aware of the first notices of his approach, that
we may immediately attend his motions, and address ourselves to the
duty of meeting him. Watching is supposed to be in the night, which
is sleeping time; while we are in this world, it is <i>night</i>
with us, and we must take pains to keep ourselves awake.</p>
<p class="indent" id="Matt.xxv-p135">(2.) <i>Be ye also ready.</i> We wake in
vain, if we do not get ready. It is not enough to <i>look</i> for
such things; but we must therefore <i>give diligence,</i> <scripRef id="Matt.xxv-p135.1" osisRef="Bible:2Pet.3.11 Bible:2Pet.3.14" parsed="|2Pet|3|11|0|0;|2Pet|3|14|0|0" passage="2Pe 3:11,14">2 Pet. iii. 11, 14</scripRef>. We have then
our Lord to attend upon, and we must have our lamps ready trimmed;
a cause to be tried, and we must have our plea ready drawn and
signed by our Advocate; a reckoning to make up, and we must have
our accounts ready stated and balanced; there is an inheritance
which we then hope to enter upon, and we must have ourselves ready,
made meet to partake of it, <scripRef id="Matt.xxv-p135.2" osisRef="Bible:Col.1.12" parsed="|Col|1|12|0|0" passage="Col 1:12">Col. i.
12</scripRef>.</p>
<p class="indent" id="Matt.xxv-p136">2. The reasons to induce us to this
watchfulness and diligent preparation for that day; which are
two.</p>
<p class="indent" id="Matt.xxv-p137">(1.) Because the time of our Lord's coming
is very uncertain. This is the reason immediately annexed to the
double exhortation (<scripRef id="Matt.xxv-p137.1" osisRef="Bible:Matt.24.42 Bible:Matt.24.44" parsed="|Matt|24|42|0|0;|Matt|24|44|0|0" passage="Mt 24:42,44"><i>v.</i> 42,
44</scripRef>); and it is illustrated by a comparison, <scripRef id="Matt.xxv-p137.2" osisRef="Bible:Matt.24.43" parsed="|Matt|24|43|0|0" passage="Mt 24:43"><i>v.</i> 43</scripRef>. Let us consider
then,</p>
<p class="indent" id="Matt.xxv-p138">[1.] That <i>we know not what hour he will
come,</i> <scripRef id="Matt.xxv-p138.1" osisRef="Bible:Matt.24.42" parsed="|Matt|24|42|0|0" passage="Mt 24:42"><i>v.</i> 42</scripRef>. We
know not <i>the day of our death,</i> <scripRef id="Matt.xxv-p138.2" osisRef="Bible:Gen.27.2" parsed="|Gen|27|2|0|0" passage="Ge 27:2">Gen. xxvii. 2</scripRef>. We may know that we have but
<i>a little time to live (The time of my departure is at hand,</i>
<scripRef id="Matt.xxv-p138.3" osisRef="Bible:2Tim.4.6" parsed="|2Tim|4|6|0|0" passage="2Ti 4:6">2 Tim. iv. 6</scripRef>); but we cannot
know that we have a long time to live, for our souls are
continually in our hands; nor can we know how little a time we have
to live, for it may prove less than we expect; much less do we know
the time fixed for the general judgment. Concerning both we are
kept at uncertainty, that we may, every day, expect that which may
come any day; may never boast of a year's continuance (<scripRef id="Matt.xxv-p138.4" osisRef="Bible:Jas.4.13" parsed="|Jas|4|13|0|0" passage="Jam 4:13">James iv. 13</scripRef>), no, nor of tomorrow's
return, as if it were ours, <scripRef id="Matt.xxv-p138.5" osisRef="Bible:Prov.27.1 Bible:Luke.12.20" parsed="|Prov|27|1|0|0;|Luke|12|20|0|0" passage="Pr 27:1,Lu 12:20">Prov. xxvii. 1; Luke xii. 20</scripRef>.</p>
<p class="indent" id="Matt.xxv-p139">[2.] That he may <i>come at such an hour as
we think not,</i> <scripRef id="Matt.xxv-p139.1" osisRef="Bible:Matt.24.44" parsed="|Matt|24|44|0|0" passage="Mt 24:44"><i>v.</i>
44</scripRef>. Though there be such uncertainty in the time, there
is none in the thing itself: though we know not <i>when</i> he will
come, we are sure he <i>will</i> come. His parting word was,
<i>Surely I come quickly;</i> his saying, "I come <i>surely,</i>"
obliges us to expect him: his saying "I come <i>quickly.</i>"
obliges us to be always expecting him; for it keeps us in a state
of expectancy. <i>In such an hour as you think not,</i> that is,
such an hour as they who are unready and unprepared, think not
(<scripRef id="Matt.xxv-p139.2" osisRef="Bible:Matt.24.50" parsed="|Matt|24|50|0|0" passage="Mt 24:50"><i>v.</i> 50</scripRef>); nay, such
an hour as the most lively expectants perhaps thought least likely.
The bridegroom came when the wise were slumbering. It is agreeable
to our present state, that we should be under the influence of a
constant and general expectation, rather than that of particular
presages and prognostications, which we are sometimes tempted
vainly to desire and wish for.</p>
<p class="indent" id="Matt.xxv-p140">[3.] That the children of this world are
thus wise in their generation, that, when they know of a danger
approaching, they will keep awake, and stand on their guard against
it. This he shows in a particular instance, <scripRef id="Matt.xxv-p140.1" osisRef="Bible:Matt.24.43" parsed="|Matt|24|43|0|0" passage="Mt 24:43"><i>v.</i> 43</scripRef>. If the master of a house had
notice that a thief would come such a night, and such a watch of
the night (for they divided the night into four watches, allowing
three hours to each), and would make an attempt upon his house,
though it were the midnight-watch, when he was most sleepy, yet he
would be up, and listen to every noise in every corner, and be
ready to give him a warm reception. Now, though we know not <i>just
when</i> our Lord will come, yet, knowing that he <i>will</i> come,
and come quickly, and without any other warning than what he hath
given in his word, it concerns us to watch always. Note,
<i>First,</i> We have every one of us a house to keep, which lies
exposed, in which all we are worth is laid up: that house is our
own souls, which we must <i>keep with all diligence. Secondly,</i>
The day of the Lord comes <i>by surprise, as a thief in the
night.</i> Christ chooses to come when he is least expected, that
the triumphs of his enemies may be turned into the greater shame,
and the fears of his friends into the greater joy. <i>Thirdly,</i>
If Christ, when he comes, finds us asleep and unready, our house
will be broken up, and we shall lose all we are worth, not as by a
thief unjustly, but as by a just and legal process; death and
judgment will seize upon all we have, to our irreparable damage and
utter undoing. Therefore be ready, <i>be ye also ready;</i> as
ready at all times as the good man of the house would be at the
hour when he expected the thief: we must put on the armour of God,
that we may not only stand in that evil day, but, as more than
conquerors, may divide the spoil.</p>
<p class="indent" id="Matt.xxv-p141">(2.) Because the issue of our Lord's coming
will be very happy and comfortable to those that shall be found
ready, but very dismal and dreadful to those that shall not,
<scripRef id="Matt.xxv-p141.1" osisRef="Bible:Matt.24.45" parsed="|Matt|24|45|0|0" passage="Mt 24:45"><i>v.</i> 45</scripRef>, &amp;c. This
is represented by the different state of good and bad servants,
when their lord comes to reckon with them. It is likely to be well
or ill with us to eternity, according as we are found ready or
unready at that day; for Christ comes <i>to render to every man
according to his works.</i> Now this parable, with which the
chapter closes, is applicable to all Christians, who are in
profession and obligation God's servants; but it seems especially
intended as a warning to ministers; for the servant spoken of is a
<i>steward.</i> Now observe what Christ here saith,</p>
<p class="indent" id="Matt.xxv-p142">[1.] Concerning the <i>good servant;</i> he
shows here what he is—<i>a ruler of the household;</i> what, being
so, he should be—<i>faithful</i> and <i>wise;</i> and what, if he
be so, he shall be eternally-<i>blessed.</i> Here are good
instructions and encouragements to the ministers of Christ.</p>
<p class="indent" id="Matt.xxv-p143"><i>First,</i> We have here his place and
office. He is one <i>whom the Lord has made ruler over his
household, to give them meat in due season.</i> Note, 1. The church
of Christ is his household, or family, standing in relation to him
as the Father and Master of it. It is <i>the household of God,</i>
a family named from Christ, <scripRef id="Matt.xxv-p143.1" osisRef="Bible:Eph.3.15" parsed="|Eph|3|15|0|0" passage="Eph 3:15">Eph. iii.
15</scripRef>. 2. Gospel ministers are appointed <i>rulers</i> in
this household; not at princes (Christ has entered a caveat against
that), but as stewards, or other subordinate officers; not as
lords, but as guides; not to prescribe new ways, but to show and
lead in the ways that Christ has appointed: that is the
signification of the <b><i>hegoumenoi</i></b>, which we translate,
<i>having rule over you</i> (<scripRef id="Matt.xxv-p143.2" osisRef="Bible:Heb.13.17" parsed="|Heb|13|17|0|0" passage="Heb 13:17">Heb.
xiii. 17</scripRef>); as <i>overseers,</i> not to cut out new work,
but to direct in, and quicken to, the work which Christ has
ordered; that is the signification of
<b><i>episkopoi</i></b>—<i>bishops.</i> They are rulers by Christ;
what power they have is derived from him, and none may take it from
them, or abridge it to them; he is one whom <i>the Lord has made
ruler;</i> Christ has the <i>making</i> of ministers. They are
rulers <i>under</i> Christ, and act in subordination to him; and
rulers <i>for</i> Christ, for the advancement of his kingdom. 3.
The work of gospel ministers is to give to Christ's household their
meat in due season, as stewards, and therefore they have the keys
delivered to them. (1.) Their work is <i>to give,</i> not take to
themselves (<scripRef id="Matt.xxv-p143.3" osisRef="Bible:Ezek.34.8" parsed="|Ezek|34|8|0|0" passage="Eze 34:8">Ezek. xxxiv.
8</scripRef>), but give to the family what the Master has bought,
to <i>dispense</i> what Christ has <i>purchased.</i> And to
ministers it is said, that <i>it is more blessed to give than to
receive,</i> <scripRef id="Matt.xxv-p143.4" osisRef="Bible:Acts.20.35" parsed="|Acts|20|35|0|0" passage="Ac 20:35">Acts xx. 35</scripRef>.
(2.) It is to give <i>meat;</i> not to give <i>law</i> (that is
Christ's work), but to deliver those doctrines to the church which,
if duly digested, will be nourishment to souls. They must give, not
the poison of false doctrines, not the stones of hard and
unprofitable doctrines, but the meat that is <i>sound</i> and
<i>wholesome.</i> (3.) It must be given <i>in due season,</i>
<b><i>en kairo</i></b>—<i>while there is time for it;</i> when
eternity comes, it will be too late; we must <i>work while it is
day:</i> or <i>in time,</i> that is, whenever any opportunity
offers itself; or in the stated time, time after time, according as
the duty of every day requires.</p>
<p class="indent" id="Matt.xxv-p144"><i>Secondly,</i> His right discharge of
this office. The good servant, if thus preferred, will be a good
<i>steward;</i> for,</p>
<p class="indent" id="Matt.xxv-p145">1. He is <i>faithful;</i> stewards must be
so, <scripRef id="Matt.xxv-p145.1" osisRef="Bible:1Cor.4.2" parsed="|1Cor|4|2|0|0" passage="1Co 4:2">1 Cor. iv. 2</scripRef>. He that is
<i>trusted,</i> must be trusty; and the greater the trust is, the
more is expected from them. It is a great good thing that is
committed to <i>ministers</i> (<scripRef id="Matt.xxv-p145.2" osisRef="Bible:2Tim.1.14" parsed="|2Tim|1|14|0|0" passage="2Ti 1:14">2 Tim.
i. 14</scripRef>); and they must be faithful, as Moses was,
<scripRef id="Matt.xxv-p145.3" osisRef="Bible:Heb.3.2" parsed="|Heb|3|2|0|0" passage="Heb 3:2">Heb. iii. 2</scripRef>. Christ counts
those ministers, and those only, that are <i>faithful,</i>
<scripRef id="Matt.xxv-p145.4" osisRef="Bible:1Tim.1.12" parsed="|1Tim|1|12|0|0" passage="1Ti 1:12">1 Tim. i. 12</scripRef>. A faithful
minister of Jesus Christ is one that sincerely designs his master's
honour, not his own; delivers <i>the whole counsel of God,</i> not
his own fancies and conceits; follows Christ's institutions and
adheres to them; regards the meanest, reproves the greatest, and
doth not respect persons.</p>
<p class="indent" id="Matt.xxv-p146">2. He is wise to understand his duty and
the proper season of it; and in guiding of the flock there is need,
not only of the integrity of the heart, but the skilfulness of the
hands. Honesty may suffice for a good <i>servant,</i> but wisdom is
necessary to a <i>good steward;</i> for it is profitable to
direct.</p>
<p class="indent" id="Matt.xxv-p147">3. He is doing; <i>so doing</i> as his
office requires. The ministry is a good work, and they whose office
it is, have always something to do; they must not indulge
themselves in ease, nor leave the work undone, or carelessly turn
it off to others, but be doing, and doing to the purpose—<i>so
doing,</i> giving meat to the household, minding their own
business, and not meddling with that which is foreign; <i>so
doing</i> as the Master has appointed, as the office imports, and
as the case of the family requires; not <i>talking,</i> but
<i>doing.</i> It was the motto Mr. Perkins used, <i>Minister verbi
es—You are a minister of the word.</i> Not only <i>Age—Be
doing;</i> but <i>Hoc age—Be so doing.</i></p>
<p class="indent" id="Matt.xxv-p148">4. He is <i>found doing</i> when his Master
comes; which intimates, (1.) Constancy at his work. At what hour
soever his Master comes, he is found busy at the work of the day.
Ministers should not leave empty spaces in their time, lest their
Lord should come in one of those empty spaces. As with a good God
the end of one mercy is the beginning of another, so with a good
man, a good minister, the end of one duty is the beginning of
another. When Calvin was persuaded to remit his ministerial
labours, he answered, with some resentment, "What, would you have
my Master find me idle?" (2.) Perseverance in his work till the
Lord come. <i>Hold fast till then,</i> <scripRef id="Matt.xxv-p148.1" osisRef="Bible:Rev.2.25" parsed="|Rev|2|25|0|0" passage="Re 2:25">Rev. ii. 25</scripRef>. <i>Continue in these things,</i>
<scripRef id="Matt.xxv-p148.2" osisRef="Bible:1Tim.4.16 Bible:1Tim.6.14" parsed="|1Tim|4|16|0|0;|1Tim|6|14|0|0" passage="1Ti 4:16,6:14">1 Tim. iv. 16; vi. 14</scripRef>.
Endure to the end.</p>
<p class="indent" id="Matt.xxv-p149"><i>Thirdly,</i> The recompence of reward
intended him for this, in three things.</p>
<p class="indent" id="Matt.xxv-p150">1. He shall be taken notice of. This is
intimated in these words, Who then is that <i>faithful and wise
servant?</i> Which supposes that there are but few who answer this
character; such an interpreter is <i>one of a thousand,</i> such a
faithful and wise <i>steward.</i> Those who thus distinguish
themselves now by humility, diligence, and sincerity in their work,
Christ will in the great day both dignify and distinguish by the
glory conferred on them.</p>
<p class="indent" id="Matt.xxv-p151">2. He shall be blessed? <i>Blessed is that
servant;</i> and Christ's pronouncing him blessed makes him so. All
the dead that die in the Lord are blessed, <scripRef id="Matt.xxv-p151.1" osisRef="Bible:Rev.14.13" parsed="|Rev|14|13|0|0" passage="Re 14:13">Rev. xiv. 13</scripRef>. But there is a peculiar
blessedness secured to them that approve themselves faithful
stewards, and are found so doing. Next to the honour of those who
die in the field of battle, suffering for Christ as the martyrs, is
the honour of those that die in the field of service, ploughing,
and sowing, and reaping, for Christ.</p>
<p class="indent" id="Matt.xxv-p152">3. He shall be preferred (<scripRef id="Matt.xxv-p152.1" osisRef="Bible:Matt.24.47" parsed="|Matt|24|47|0|0" passage="Mt 24:47"><i>v.</i> 47</scripRef>); <i>He shall make him
ruler over all his goods.</i> The allusion is to the way of great
men, who, if the stewards of their house conduct themselves well in
that place, commonly prefer them to be the managers of their
estates; thus Joseph was preferred in the house of Potiphar,
<scripRef id="Matt.xxv-p152.2" osisRef="Bible:Gen.29.4 Bible:Gen.29.6" parsed="|Gen|29|4|0|0;|Gen|29|6|0|0" passage="Ge 29:4,6">Gen. xxix. 4, 6</scripRef>. But the
greatest honour which the kindest master ever did to his most tried
servants in this world, is nothing to that weight of glory which
the Lord Jesus will confer upon his faithful watchful servants in
the world to come. What is here said by a similitude, is the same
that is said more plainly, <scripRef id="Matt.xxv-p152.3" osisRef="Bible:John.11.26" parsed="|John|11|26|0|0" passage="Joh 11:26">John xi.
26</scripRef>, <i>Him will my Father honour.</i> And God's
servants, when thus preferred; shall be perfect in wisdom and
holiness to bear that weight of glory, so that there is no danger
from these servants when they reign.</p>
<p class="indent" id="Matt.xxv-p153">[2.] Concerning the <i>evil</i> servant.
Here we have,</p>
<p class="indent" id="Matt.xxv-p154"><i>First,</i> His description given
(<scripRef id="Matt.xxv-p154.1" osisRef="Bible:Matt.24.48-Matt.24.49" parsed="|Matt|24|48|24|49" passage="Mt 24:48,49"><i>v.</i> 48, 49</scripRef>);
where we have the wretch drawn in his own colours. The vilest of
creatures is a wicked man, the vilest of men is a wicked Christian,
and the vilest of them a wicked minister. <i>Corruptio optimi est
pessima—What is best, when corrupted, becomes the worst.</i>
Wickedness in the prophets of Jerusalem is a <i>horrible</i> thing
indeed, <scripRef id="Matt.xxv-p154.2" osisRef="Bible:Jer.23.14" parsed="|Jer|23|14|0|0" passage="Jer 23:14">Jer. xxiii. 14</scripRef>.
Here is,</p>
<p class="indent" id="Matt.xxv-p155">1. The cause of his wickedness; and that
is, a practical disbelief of Christ's second coming; He hath
<i>said in his heart, My Lord delays his coming;</i> and therefore
he begins to think he will never come, but has quite forsaken his
church. Observe, (1.) Christ knows what <i>they</i> say in their
hearts, who with their lips cry, <i>Lord, Lord,</i> as this servant
here. (2.) The delay of Christ's coming, though it is a gracious
instance of his patience, is greatly abused by wicked people, whose
hearts are thereby hardened in their wicked ways. When Christ's
coming is looked upon as doubtful, or a thing at an immense
distance, the hearts of <i>men are fully set to do evil,</i>
<scripRef id="Matt.xxv-p155.1" osisRef="Bible:Eccl.8.11" parsed="|Eccl|8|11|0|0" passage="Ec 8:11">Eccl. viii. 11</scripRef>. See
<scripRef id="Matt.xxv-p155.2" osisRef="Bible:Ezek.12.27" parsed="|Ezek|12|27|0|0" passage="Eze 12:27">Ezek. xii. 27</scripRef>. They that
walk by sense, are ready to say of the unseen Jesus, as the people
did of Moses when he tarried in the mount upon their errand, <i>We
wot not what is become of him,</i> and therefore <i>up, make us
gods,</i> the world a god, the belly a god, any thing but him that
should be.</p>
<p class="indent" id="Matt.xxv-p156">2. The particulars of his wickedness; and
they are sins of the first magnitude; he is a slave to his passions
and his appetites.</p>
<p class="indent" id="Matt.xxv-p157">(1.) Persecution is here charged upon him.
He begins to <i>smite his fellow servants.</i> Note, [1.] Even the
stewards of the house are to look upon all the servants of the
house as their fellow servants, and therefore are forbidden to
<i>lord it over them.</i> If the angel call himself <i>fellow
servant</i> to John (<scripRef id="Matt.xxv-p157.1" osisRef="Bible:Rev.19.10" parsed="|Rev|19|10|0|0" passage="Re 19:10">Rev. xix.
10</scripRef>), no marvel if John have learned to call himself
<i>brother</i> to the Christians of the churches of Asia, <scripRef id="Matt.xxv-p157.2" osisRef="Bible:Rev.1.9" parsed="|Rev|1|9|0|0" passage="Re 1:9">Rev. i. 9</scripRef>. [2.] It is no new thing to
see evil servants smiting their fellow servants; both private
Christians and faithful ministers. He smites them, either because
they reprove him, or because they will not bow, and do him
reverence; will not say as he saith, and do as he doeth, against
their consciences: he smites them with the tongue, as they smote
the prophet, <scripRef id="Matt.xxv-p157.3" osisRef="Bible:Jer.18.18" parsed="|Jer|18|18|0|0" passage="Jer 18:18">Jer. xviii.
18</scripRef>. And if he get power into his hand, or can press
those into his service that have, as the ten horns upon the head of
the beast, it goes further. Pashur the priest smote Jeremiah, and
put him in the stocks, <scripRef id="Matt.xxv-p157.4" osisRef="Bible:Jer.20.2" parsed="|Jer|20|2|0|0" passage="Jer 20:2">Jer. xx.
2</scripRef>. The revolters have often been of all others most
<i>profound to make slaughter,</i> <scripRef id="Matt.xxv-p157.5" osisRef="Bible:Hos.5.2" parsed="|Hos|5|2|0|0" passage="Ho 5:2">Hos.
v. 2</scripRef>. The steward, when he smites his fellow servants,
does it under colour of his Master's authority, and in his name; he
says, <i>Let the Lord be glorified</i> (<scripRef id="Matt.xxv-p157.6" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi. 5</scripRef>); but he shall know that he
could not put a greater affront upon his Master.</p>
<p class="indent" id="Matt.xxv-p158">(2.) Profaneness and immorality; <i>He
begins to eat and drink with the drunken.</i> [1.] He associates
with the worst of sinners, has fellowship with them, is intimate
with them; he walks in their counsel, stands in their way, sits in
their seat, and sings their songs. The drunken are the merry and
jovial company, and those he is for, and thus he hardens them in
their wickedness. [2.] He does like them; <i>eats, and drinks, and
is drunken;</i> so it is in Luke. This is an inlet to all manner of
sin. Drunkenness is a leading wickedness; they who are slaves to
that, are never masters of themselves in any thing else. The
persecutors of God's people have commonly been the most vicious and
immoral men. Persecuting consciences, whatever the pretensions be,
are commonly the most profligate and debauched consciences. What
will not <i>they</i> be drunk with, that will be <i>drunk with the
blood of the saints?</i> Well, this is the description of a wicked
minister, who yet may have the common gifts of learning and
utterance above others; and, as hath been said of some, may preach
so well in the pulpit, that it is a pity he should ever come out,
and yet live so ill out of the pulpit, that it is a pity he should
ever come in.</p>
<p class="indent" id="Matt.xxv-p159"><i>Secondly,</i> His doom read, <scripRef id="Matt.xxv-p159.1" osisRef="Bible:Matt.24.50-Matt.24.51" parsed="|Matt|24|50|24|51" passage="Mt 24:50,51"><i>v.</i> 50, 51</scripRef>. The coat and
character of wicked ministers will not only not secure them from
condemnation, but will greatly aggravate it. They can plead no
exemption from Christ's jurisdiction, whatever they pretend to, in
the church of Rome, from that of the civil magistrate; there is no
benefit of clergy at Christ's bar. Observe,</p>
<p class="indent" id="Matt.xxv-p160">1. The surprise that will accompany his
doom (<scripRef id="Matt.xxv-p160.1" osisRef="Bible:Matt.24.50" parsed="|Matt|24|50|0|0" passage="Mt 24:50"><i>v.</i> 50</scripRef>); <i>The
Lord of that servant will come.</i> Note, (1.) Our putting off the
thoughts of Christ's coming will not put off his coming. Whatever
fancy he deludes himself with, his Lord will come. The unbelief of
man shall not make that great promise, or threatening (call it
which you will), of no effect. (2.) The coming of Christ will be a
most dreadful surprise to secure and careless sinners, especially
to wicked ministers; <i>He shall come in a day when he looketh not
for him.</i> Note, Those that have slighted the warnings of the
word, and silenced those of their own consciences concerning the
judgment to come, cannot expect any other warnings; these will be
adjudged sufficient legal notice given, whether taken or no; and no
unfairness can be charged on Christ, if he come suddenly, without
giving other notice. Behold, he has told us before.</p>
<p class="indent" id="Matt.xxv-p161">2. The severity of his doom, <scripRef id="Matt.xxv-p161.1" osisRef="Bible:Matt.24.51" parsed="|Matt|24|51|0|0" passage="Mt 24:51"><i>v.</i> 51</scripRef>. It is not more severe
than righteous, but it is a doom that carries in it utter ruin,
wrapt up in two dreadful words, <i>death</i> and
<i>damnation.</i></p>
<p class="indent" id="Matt.xxv-p162">(1.) Death. His Lord shall <i>cut him
asunder,</i> <b><i>dikotomesei auton</i></b>, "he shall cut him off
from the land of the living," from the congregation of the
righteous, shall separate him unto evil; which is the definition of
a <i>curse</i> (<scripRef id="Matt.xxv-p162.1" osisRef="Bible:Deut.29.21" parsed="|Deut|29|21|0|0" passage="De 29:21">Deut. xxix.
21</scripRef>), shall cut him down, as a tree that cumbers the
ground; perhaps it alludes to the sentence often used in the law,
<i>That soul shall be cut off from his people;</i> denoting an
utter extirpation. Death cuts off a good man, as a choice imp is
cut off to be grafted in a better stock; but it cuts off a wicked
man, as a withered branch is cut off for the fire-cuts him off from
this world, which he set his heart so much upon, and was, as it
were, one with. Or, as we read it, <i>shall cut him asunder,</i>
that is, part body and soul, send the body to the grave to be a
prey for worms, and the soul to hell to be a prey for devils, and
there is the sinner cut asunder. The soul and body of a godly man
at death part fairly, the one cheerfully lifted up to God, the
other left to the dust; but the soul and body of a wicked man at
death are cut asunder, torn asunder, for to them death is the
<i>king of terrors,</i> <scripRef id="Matt.xxv-p162.2" osisRef="Bible:Job.18.14" parsed="|Job|18|14|0|0" passage="Job 18:14">Job xviii.
14</scripRef>. The wicked servant divided himself between God and
the world, Christ and Belial, his profession and his lusts, justly
therefore will he thus be divided.</p>
</div></div2>