Mark 13:24–14:9

These verses seem to point at Christ's second coming, to judge the world; the disciples, in their question, had confounded the destruction of Jerusalem and the end of the world (Mat 24:3), which was built upon a mistake, as if the temple must needs stand as long as the world stands; this mistake Christ rectifies, and shows that the end of the world in those days, those other days you enquire about, the day of Christ's coming, and the day of judgment, shall be after that tribulation, and not coincident with it. Let those who live to see the Jewish nation destroyed, take heed of thinking that, because the Son of man doth not visibly come in the clouds then, he will never so come; no, he will come after that. And here he foretels, 1. The final dissolution of the present frame and fabric of the world; even of that part of it which seems least liable to change, the upper part, the pure and more refined part; The sun shall be darkened, and the moon shall no more give her light; for they shall be quite outshone by the glory of the Son of man, Isa 24:23. The stars of heaven, that from the beginning had kept their place and regular motion, shall fall as leaves in autumn; and the powers that are in heaven, the heavenly bodies, the fixed stars, shall be shaken. 2. The visible appearance of the Lord Jesus, to whom the judgment of that day shall be committed (Mar 13:26); Then shall they see the Son of man coming in the clouds. Probably he will come over that very place where he sat when he said this; for the clouds are in the lower region of the air. He shall come with great power and glory, such as will be suited to the errand on which he comes. Every eye shall then see him. 3. The gathering together of all the elect to him (Mar 13:27); He shall send his angels, and gather together his elect to him, to meet him in the air, Th1 4:17. They shall be fetched from one end of the world to the other, so that none shall be missing from that general assembly; they shall be fetched from the uttermost part of the earth, most remote from the places where Christ's tribunal shall be set, and shall be brought to the uttermost part of heaven; so sure, so swift, so easy, shall their conveyance be, that there shall none of them miscarry, though they were to be brought from the uttermost part of the earth one way, to the uttermost part of the heaven another way. A faithful Israelite shall be carried safely, though it were from the utmost border of the land of bondage to the utmost border of the land of promise.

Mark 13:24-27 Matthew 24:29-31 Mark 13:24-27 Luke 21:25-28 29. And 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 heaven 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 great power and glory. 31. And he shall send his angels with a loud sound of a trumpet; and they shall gather together his elect from the four winds, from one extremity of heaven to the other. 24. But in those days, after that tribulation, shall the sun be darkened, and the moon shall not give her light. 25. And the stars of heaven shall fall, and the powers which are in heaven shall be shaken. 26. And then shall they see the Son of man coming in the clouds with great power and glory. 27. And then shall he send his angels, and gather together his elect from the four winds, from the extremity of the earth to the extremity of heaven. 25. And there shall be signs in the sun, and in the moon, and in the stars, and on the earth the anguish of nations in despair, the sea and the waves roaring: 26. Men fainting through fear, [152] and expectation of those things which shall come on the world; for the powers of heaven shall be shaken. 27. And then shall they see the Son of man coming in a cloud with great power and glory. 28. But when these things begin to take place, look up, and lift up your heads, for your redemption is at hand. Matthew 24:29. And immediately after the tribulation of those days. Christ comes now to speak of the full manifestation of his kingdom, about which he was at first interrogated by the disciples, and promises that, after they have been tried by so many distressing events, the redemption will arrive in due time. The principal object of his reply was, to confirm his disciples in good hope, that they might not be dismayed on account of the troubles and confusion that would arise. For this reason, he does not speak of his coming in simple terms, but employs those modes of expression which were common among the prophets, by which, the more attentively they were considered, so much the more severe would be the contest of temptation experienced by the reader, in consequence of the opposite character of the event. For what could be more strange than to see the kingdom of Christ not only despised, but oppressed by the cross, loaded with many reproaches, and overwhelmed by every kind of tribulation, that kingdom which the prophets had frequently described in such magnificent language? Might it not be asked, where was that majesty which would darken the sun, and moon, and stars, shake the whole frame of the world, and change the ordinary course of nature? Our Lord now meets these temptations, declaring that, though these predictions are not immediately fulfilled, they will at length be fully justified by the event. The meaning therefore is, that the predictions which had been formerly made about the miraculous shaking of heaven and earth, ought not to be restricted to the commencement of redemption, because the prophets had embraced the whole course of it, till it should arrive at perfection. Having now ascertained Christ's intention, we shall have no difficulty in perceiving the meaning of the words to be, that heaven will not be darkened immediately, but after that the Church shall have passed through the whole course of its tribulations. Not that the glory and majesty of the kingdom of Christ will not appear till his last coming, but because till that time is delayed the accomplishment of those things which began to take place after his resurrection, and of which God gave to his people nothing more than a taste, that he might lead them farther on in the path of hope and patience. According to this argument, Christ keeps the minds of believers in a state of suspense till the last day, that they may not imagine those declarations which the prophets made, about the future restoration, to have failed of their accomplishment, because they lie buried for a long period under the thick darkness of tribulations. The tribulation of those days is improperly interpreted by some commentators to mean the destruction of Jerusalem; for, on the contrary, it is a general recapitulation (anakephalaiosis) of all the evils of which Christ had previously spoken. To encourage his followers to patience, he employs this argument, that the tribulations will at length have a happy and joyful result. As if he had said, "So long as the Church shall continue its pilgrimage in the world, there will be dark and cloudy weather; but as soon as an end shall have been put to those distresses, a day will arrive when the majesty of the Church shall be illustriously displayed." In what manner the sun will be darkened we cannot now conjecture, but the event will show. He does not indeed mean that the stars will actually fall, but according to the apprehension of men; and accordingly Luke only predicts that there will be signs in the sun, and in the moon, and in the stars. The meaning therefore is, that there will be such a violent commotion of the firmament of heaven, that the stars themselves will be supposed to fall. Luke also adds that there will be a dreadful commotion of the sea, the sea and the waves roaring, so that men will faint through fear and alarm. In a word, all the creatures above and below will be, as it were, heralds to summon men to that tribunal, which they will continue to treat with ungodly and wanton contempt till the last day. 30. Then shall appear the sign of the Son of man. By this term Christ points out more clearly the difference between the present condition of his kingdom and its future glory; for it is a sort of admission that, amidst the darkness of tribulations, the majesty of Christ will not fully appear, and men will not perceive the redemption which he has brought. The confused mixture of things which we now perceive does certainly, on the one hand, darken our minds, and, on the other hand, bury the grace of Christ, and make it almost vanish from our sight, so that the salvation obtained by him, so far as relates to the perception of the flesh, is not comprehended. And therefore he declares that he will appear openly at his last coming and, surrounded by the heavenly power, which will be a sign erected on an elevated spot, he will turn the eyes of the whole world upon himself. [153] Perceiving that the greater part of men would despise his doctrine and oppose his reign, he threatens also against all nations mourning and lamentation; because it is proper, that by his presence he should crush and destroy the rebels, who, while he was absent, despised his authority. He says this, partly to bring the haughty and refractory to repentance, by striking them with terror; and partly to confirm the minds of his followers amidst so great obstinacy existing in the world. For it is no slight ground of offense to see the ungodly living without concern, because they think that their mockery of God will remain unpunished; and again, there is nothing to which we are more prone than to be captivated by the allurements of the prosperity which they enjoy, so as to lose the fear of God. That the joy by which they are intoxicated may not excite the envy of believers, Christ declares that it will at length be turned into mourning and gnashing of teeth. He alludes, I think, to Zechariah 12:11-14, where God, informing them that a striking display of his judgment will soon be made, declares that there will be lamentation in every family, such as is not usually seen at the funeral of a first-born son. There is no reason, therefore, why any person should expect the conversion of the world, for at length--when it will be too late, and will yield them no advantage-- they shall look on him whom they pierced, (Zechariah 12:10.) Next follows the explanation of that sin, that they shall see the Son of man coming in the clouds, who at that time was living on earth in the garb of a despised servant. And thus he warns them that the glory of his kingdom will be heavenly, and not earthly, as the disciples had falsely imagined. And he shall send his angels. He describes the effect of his power, that he will send his angels to gather his elect from the most distant parts of the world; for by the extremity of heaven is meant the most distant region. But Christ speaks hyperbolically, in order to show that the elect, even though they were carried away from the earth and scattered in the air, will again be gathered, so to be united in the enjoyment of eternal life under Him as their head, and enjoy the expected inheritance; for Christ intended to console his disciples, that they might not be altogether discouraged by the lamentable dispersion of the Church. Whenever, therefore, we perceive the Church scattered by the wiles of Satan, or torn in pieces by the cruelty of the ungodly, or disturbed by false doctrines, or tossed about by storms, let us learn to turn our eyes to this gathering of the elect. And if it appear to us a thing difficult to be believed, let us call to remembrance the power of the angels, which Christ holds out to us for the express purpose of raising our views above human means. For, though the Church be now tormented by the malice of men, or even broken by the violence of the billows, and miserably torn in pieces, so as to have no stability in the world, yet we ought always to cherish confident hope, because it will not be by human means, but by heavenly power, which will be far superior to every obstacle, that the Lord will gather his Church. Luke 21:28. And when these things begin to take place. Luke expresses more clearly the consolation by which Christ animates the minds of his followers; for, though this sentence contains nothing different from the words of Matthew, which we have just now explained, yet it shows better for what purpose the angels will come, as we are told, to gather the elect. For it was necessary to contrast the joy of the godly with the general sorrow and distress of the world, and to point out the difference between them and the reprobate, that they might not view with horror the coming of Christ. We know that Scripture, when it speaks not only of the last judgment, but of all the judgments which God executes every day, describes them in a variety of ways, according as the discourse is addressed to believers or to unbelievers. To what purpose is the day of the Lord to you? says the prophet Amos, (5:18.) It is a day of darkness and gloominess, [154] not of light; of sorrow, not of joy; of destruction, not of salvation. On the other hand, Zechariah (9:9) bids the daughter of Zion rejoice on account of the coming of her King; and justly, for--as Isaiah (35:4) tells us--the same day which brings wrath and vengeance to the reprobate brings good-will and redemption to believers. Christ therefore shows that, at his coming, the light of joy will arise on his disciples, that they may rejoice in the approaching salvation, while the wicked are overwhelmed with terror. Accordingly, Paul distinguishes them by this mark, that they wait for the day or coming of the Lord, (1 Corinthians 1:7) for that which is their crown, and perfect happiness, and solace, is delayed till that day, (2 Timothy 4:8.) It is therefore called here (as in Romans 8:23) redemption; because we shall then obtain truly and perfectly the consequences of the deliverance obtained through Christ. Let our ears therefore be awake to the sound of the angel's trumpet, which will then sound, not only to strike the reprobate with the dread of death, but to arouse the elect to a second life; that is, to call to the enjoyment of life those whom the Lord now quickens by the voice of his Gospel; for it is a sign of infidelity, to be afraid when the Son of God comes in person for our …

24. But in those days, after that tribulation —"Immediately after the tribulation of those days" ( Mt 24:29 ). the sun shall be darkened, and the moon shall not give her light.

25. And the stars of heaven shall fall —"and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth" ( Lu 21:25 , 26 ). and the powers that are in heaven shall be shaken —Though the grandeur of this language carries the mind over the head of all periods but that of Christ's Second Coming, nearly every expression will be found used of the Lord's coming in terrible national judgments: as of Babylon ( Isa 13:9-13 ); of Idumea ( Isa 34:1 , 2 , 4 , 8-10 ); of Egypt ( Eze 32:7 , 8 ); compare also Ps 18:7-15 ; Isa 24:1 , 17-19 ; Joe 2:10 , 11 , &c. We cannot therefore consider the mere strength of this language a proof that it refers exclusively or primarily to the precursors of the final day, though of course in " that day " it will have its most awful fulfilment.

26. And then shall they see the Son of man coming in the clouds with great power and glory —In Mt 24:30 , this is given most fully: "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," &c. That this language finds its highest interpretation in the Second Personal Coming of Christ, is most certain. But the question is, whether that be the primary sense of it as it stands here? Now if the reader will turn to Da 7:13 , 14 , and connect with it the preceding verses, he will find, we think, the true key to our Lord's meaning here. There the powers that oppressed the Church—symbolized by rapacious wild beasts—are summoned to the bar of the Great God, who as the Ancient of days seats Himself, with His assessors, on a burning Throne: thousand thousands ministering to Him, and ten thousand times ten thousand standing before Him. "The judgment is set, and the books are opened." Who that is guided by the mere words would doubt that this is a description of the Final Judgment? And yet nothing is clearer than that it is not, but a description of a vast temporal judgment, upon organized bodies of men, for their incurable hostility to the kingdom of God upon earth. Well, after the doom of these has been pronounced and executed, and room thus prepared for the unobstructed development of the kingdom of God over the earth, what follows? "I saw in the night visions, and behold, one like THE Son of Man came with the clouds of heaven, and came to the Ancient of days, and they [the angelic attendants] brought Him near before Him." For what purpose? To receive investiture in the kingdom, which, as Messiah, of right belonged to Him. Accordingly, it is added, "And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." Comparing this with our Lord's words, He seems to us, by "the Son of man [on which phrase, see on Joh 1:51 ] coming in the clouds with great power and glory," to mean, that when judicial vengeance shall once have been executed upon Jerusalem, and the ground thus cleared for the unobstructed establishment of His own kingdom, His true regal claims and rights would be visibly and gloriously asserted and manifested. See on Lu 9:28 (with its parallels in Mt 17:1 ; Mr 9:2 ), in which nearly the same language is employed, and where it can hardly be understood of anything else than the full and free establishment of the kingdom of Christ on the destruction of Jerusalem. But what is that "sign of the Son of man in heaven?" Interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen in the air, so before His Personal appearing it is likely that something analogous will be witnessed, though of what nature it would be vain to conjecture.

27. And then shall he send his angels —"with a great sound of a trumpet" ( Mt 24:31 ). and shall gather together his elect, &c.—As the tribes of Israel were anciently gathered together by sound of trumpet ( Ex 19:13 , 16 , 19 ; Le 23:24 ; Ps 81:3-5 ), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet ( Isa 27:13 ; compare Re 11:15 ); and the ministry of angels, employed in all the great operations of Providence, is here held forth as the agency by which the present assembling of the elect is to be accomplished. Lightfoot thus explains it: "When Jerusalem shall be reduced to ashes, and that wicked nation cut off and rejected, then shall the Son of man send His ministers with the trumpet of the Gospel, and they shall gather His elect of the several nations, from the four corners of heaven: so that God shall not want a Church, although that ancient people of His be rejected and cast off: but that ancient Jewish Church being destroyed, a new Church shall be called out of the Gentiles." But though something like this appears to be the primary sense of the verse, in relation to the destruction of Jerusalem, no one can fail to see that the language swells beyond any gathering of a human family into a Church upon earth, and forces the thoughts onward to that gathering of the Church "at the last trump," to meet the Lord in the air, which is to wind up the present scene. Still, this is not, in our judgment, the direct subject of the prediction; for Mr 13:28 limits the whole prediction to the generation then existing.

But in those days, after that tribulation,.... That is, after the destruction of the city and temple of Jerusalem, and the miseries and calamities attending it, in the times immediately following it; see Matthew 24:29; the sun shall be darkened: so the Shekinah, or glory of the divine majesty was withdrawn, and all the symbols of the divine presence were gone, when the temple was destroyed: and the moon shall not give her light; the ceremonial law, which though abolished by the death of Christ, was observed by the Jews as long as the temple stood; but now ceased, particularly that principal branch of it, the daily sacrifice; See Gill on Matthew 24:29.

And the stars of heaven shall fall,.... The Jewish Rabbins and doctors, who fell off from the written word, and compiled their "Misna", or oral law, their book of traditions, and set it up above the Bible, the foundation of which was laid immediately upon their dispersion. And the powers that are in heaven shall be shaken; the ordinances of the legal dispensation, which were shaken before, but now so shaken as to be removed; compare Haggai 2:6 with Hebrews 12:26; See Gill on Matthew 24:29.

And then shall they see the son of man,.... Not in person, but in the power of his wrath and vengeance; of which the Jews then had a convincing evidence, and full proof; and even of his being come in the flesh, as if they had seen him in person: this shows, that the sign of the son of man, in Matthew 24:30 is the same with the son of man: coming in the clouds with great power and glory; not to judgment, but having taken vengeance on the Jewish nation, to set up his kingdom and glory in the Gentile world; See Gill on Matthew 24:30.

And then he shall send his angels,.... The ministers of the Gospel to preach it, and plant more churches among the Gentiles, since that at Jerusalem was entirely broken up: and shall gather together his elect; that is, he the son of man, or Christ, shall gather them by the ministry of his servants; or "they shall gather them", as the Ethiopic version reads; and as Beza says it is read in a certain copy: these ministers shall be the means of gathering such whom God has chosen from all eternity, to obtain salvation by Christ, out of the world, and unto Christ, and into a Gospel church state: even from the uttermost part of the earth, to the uttermost part of the heaven; be they where they will, on earth, and under the whole heavens; See Gill on Matthew 24:31.

Mark 13:28-32 Matthew 24:32-36 Mark 13:28-32 Luke 21:29-33 32. Now learn a similitude from the fig-tree. When its branch is already tender, and putteth forth leaves, you know that summer is nigh. 33. In like manner, when you shall see all these things, know you that it is nigh, at the door. 34. Verily I say to you, This generation shall not pass away till all these things be done. 35. Heaven and earth shall pass away, but my words shall not pass away. 36. But of that day and hour no man knoweth, not even the angels of heaven, but my Father alone. 28. Now learn a similitude from the fig-tree. When its branch is still tender, and putteth forth leaves, you know that summer is nigh. 29. In like manner, when you shall see these things happen, know you that it is nigh at the door. 30. Verily I say to you, That this generation shall not pass till all those things be done. 31. Heaven and earth shall pass away, but my words shall not pass away. 32. But of that day and hour no man knoweth, not even the angels which are in heaven, nor the Son himself, but the Father alone. 29. And he addressed to them a similitude. Look at the fig-tree and all the trees. 30. When they are already putting forth buds, you perceive of yourselves and know that the summer is already at hand. 31. In like manner, when you shall see these things happen know you that the kingdom of God is at hand. 32. Verily I say to you, This generation shall not pass before all these things are done. 33. Heaven and earth shall pass away, but my words shall not pass away. Matthew 24:32. Now learn a similitude from the fig-tree. I do not suppose the meaning of this to be merely that, during the state of confusion which has been mentioned, there will be as evident a sign that the coming of Christ is nigh, as that by which we know with certainty that the summer is at hand, when the trees begin to grow green; but, in my opinion, Christ expresses something else. For as in winter the trees, contracted by the severity of the cold, show greater vigor, but in spring lose their toughness, and appear more feeble, and are even cleft asunder to open up passage for fresh twigs, so the afflictions by which, according to the perception of the flesh, the Church is softened, do not in any way impair its vigor. As the inward sap diffused through the whole tree, after having produced this softness, collects strength to throw itself out for renovating what was dead, so the Lord draws from the corruption of the outward man the perfect restoration of his people. The general instruction conveyed is, that the weak and frail condition of the Church ought not to lead us to conclude that it is dying, but rather to expect the immortal glory for which the Lord prepares his people by the cross and by afflictions; for what Paul maintains in reference to each of the members must be fulfilled in the whole body, that if the outward man is decayed the inward man is renewed day by day, (2 Corinthians 4:16.) What Matthew and Mark had stated more obscurely, know you that it is nigh at the door, is more fully explained by Luke, know you that the kingdom of God is at hand; and in this passage the kingdom of God is not represented--as in many other passages--at its commencement, but at its perfection, and that according to the views of those whom Christ was teaching. For they did not view the kingdom of God in the Gospel as consisting in the peace and joy of faith and in spiritual righteousness, (Romans 14:17,) but sought that blessed rest and glory which is concealed under hope till the last day. 34. This generation shall not pass away. Though Christ employs a general expression, yet he does not extend the discourses to all the miseries which would befall the Church, but merely informs them, that before a single generation shall have been completed, they will learn by experience the truth of what he has said. For within fifty years the city was destroyed and the temple was razed, the whole country was reduced to a hideous desert, and the obstinacy of the world rose up against God. Nay more, their rage was inflamed to exterminate the doctrine of salvation, false teachers arose to corrupt the pure gospel by their impostures, religion sustained amazing shocks, and the whole company of the godly was miserably distressed. Now though the same evils were perpetrated in uninterrupted succession for many ages afterwards, yet what Christ said was true, that, before the close of a single generation, believers would feel in reality, and by undoubted experience, the truth of his prediction; for the apostles endured the same things which we see in the present day. [155] And yet it was not the design of Christ to promise to his followers that their calamities would be terminated within a short time, (for then he would have contradicted himself, having previously warned them that the end was not yet;) but, in order to encourage them to perseverance, he expressly foretold that those things related to their own age. The meaning therefore is: "This prophecy does not relate to evils that are distant, and which posterity will see after the lapse of many centuries, but which are now hanging over you, and ready to fall in one mass, so that there is no part of it which the present generation will not experience." So then, while our Lord heaps upon a, single generation every kind of calamities, he does not by any means exempt future ages from the same kind of sufferings, but only enjoins the disciples to be prepared for enduring them all with firmness. 35 Heaven and earth shall pass away. In order to secure greater confidence in his statements, he illustrates their certainty by this comparison, that it is more firm and stable than the entire structure of the world. [156] But this form of expression is explained by commentators in a variety of ways. Some refer it as the passing away of heaven and earth at the last day, by which their frail constitution will be brought to an end; while others explain it to mean, that sooner shall the entire structure of the world perish than the prophecy which we have just heard shall fail to be accomplished. But as there can be no doubt that Christ expressly intended to raise the minds of his followers above the contemplation of the world, I think that he refers to the continual changes which we see in the world, and affirms, that we ought not to judge of his sayings by the changeful character of the world, which resembles the billows of the sea; for we know how easily our minds are carried away by the affairs of the world, when it is undergoing incessant change. For this reason, Christ enjoins his disciples not to allow their attention to be occupied by the world, but to look down, from what may be called the lofty watch-tower of divine providence, on all that he foretold would happen. Yet from this passage we draw a useful doctrine, that our salvation, because it is founded on the promises of Christ, does not fluctuate according to the various agitations of the world, but remains unshaken, provided only that our faith rises above heaven and earth, and ascends to Christ himself. 36. But of that day and hour. By this sentence, Christ intended to hold the minds of believers in suspense that they might not, by a false imagination, fix any time for the final redemption. We know how fickle our minds are, and how much we are tickled by a vain curiosity to know more than is proper. Christ likewise perceived that the disciples were pushing forward with excessive haste to enjoy a triumph. He therefore wishes the day of his coming to be the object of such expectation and desire, that none shall dare to inquire when it will happen. In short, he wishes his disciples so to walk in the light of faith, that while they are uncertain as to the time, they may patiently wait for the revelation of him. We ought therefore to be on our guard, lest our anxiety about the time be carried farther than the Lord allows; for the chief part of our wisdom lies in confining ourselves soberly within the limits of God's word. That men may not feel uneasy at not knowing that day, Christ represents angels as their associates in this matter; for it would be a proof of excessive pride and wicked covetousness, to desire that we who creep on the earth should know more than is permitted to the angels in heaven. [157] Mark adds, nor the Son himself. And surely that man must be singularly mad, who would hesitate to submit to the ignorance which even the Son of God himself did not hesitate to endure on our account. But many persons, thinking that this was unworthy of Christ, have endeavored to mitigate the harshness of this opinion by a contrivance of their own; and perhaps they were driven to employ a subterfuge by the malice of the Arians, who attempted to prove from it that Christ is not the true and only God. So then, according to those men, Christ did not know the last day, because he did not choose to reveal it to men. But since it is manifest that the same kind of ignorance is ascribed to Christ as is ascribed to the angels, we must endeavor to find some other meaning which is more suitable. Before stating it, however, I shall briefly dispose of the objections of those who think that it is an insult offered to the Son of God, if it be said that any kind of ignorance can properly apply to him. As to the first objection, that nothing is unknown to God, the answer is easy. For we know that in Christ the two natures were united into one person in such a manner that each retained its own properties; and more especially the Divine nature was in a state of repose, and did not at all exert itself, [158] whenever it was necessary that the human nature should act separately, according to what was peculiar to itself, in discharging the office of Mediator. There would be no impropriety, therefor in saying that Christ, who knew all things, (John 21:17) was ignorant of something in respect of his perception as a man; for otherwise he could not have been liable to grief and anxiety, and could not have been like us, (Hebrews 2:17.) Again, the objection urged by some--that ignorance cannot apply to Christ, because it is the punishment of sin -- is beyond measure ridiculous. For, first, it is prodigious folly to assert that the ignorance which is ascribed to angels proceeds from sin; but they discover themselves to be equally foolish on another ground, by not perceiving that Christ clothed himself with our flesh, for the purpose of enduring the punishment due to our sins. And if Christ, as man, did not know the last day, that does not any more derogate from his Divine nature than to have been mortal. I have no doubt that he refers to the office appointed to him by the Father as in a former instance, when he said that it did not belong to him to place this or that person at his right or left hand, (Matthew 20:23; Mark 5:40.) For (as I explained under that passage [159] ) he did not absolutely say that this was not in his power, but the meaning was, that he had not been sent by the Father with this commission, so long as he lived among mortals. So now I understand that, so far as he had come down to us to be Mediator, until he had fully discharged his office that information was not given to him which he received after his resurrection; for then he expressly declared that power over all things had been given to him, (Matthew 28:18.) Footnotes: [155] "Que nous voyons aujourdhui advenir aux fideles;" -- "which we see in the present day happen to believers." [156] "Que tout l'ordre de nature qui se voit au ciel et ? la terre;" -- "than the whole order of nature which is seen in heaven and in earth." [157] "Aux anges de Paradis;" -- "to the angels in Paradise." [158] "La Divinit? s'est tenue comme cachee; c'est ? dire, n'a point demonstr? sa vertu;" -- "the Divine nature was kept, as it were, concealed; that is, did not display `its power." [159] Harmony, [8]vol. 2, p. 421

28. Now learn a parable of the fig tree —"Now from the fig tree learn the parable," or the high lesson which this teaches. When her branch is yet tender, and putteth forth leaves —"its leaves."

29. So ye, in like manner, when ye shall see these things come to pass —rather, "coming to pass." know that it —"the kingdom of God" ( Lu 21:31 ). is nigh, even at the doors —that is, the full manifestation of it; for till then it admitted of no full development. In Luke ( Lu 21:28 ) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"—their redemption, in the first instance certainly, from Jewish oppression ( 1Th 2:14-16 ; Lu 11:52 ): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus.

30. Verily I say unto you, that this generation shall not pass fill all these things be done —or "fulfilled" ( Mt 24:34 ; Lu 21:32 ). Whether we take this to mean that the whole would be fulfilled within the limits of the generation then current, or, according to a usual way of speaking, that the generation then existing would not pass away without seeing a begun fulfilment of this prediction, the facts entirely correspond. For either the whole was fulfilled in the destruction accomplished by Titus, as many think; or, if we stretch it out, according to others, till the thorough dispersion of the Jews a little later, under Adrian, every requirement of our Lord's words seems to be met.

31. Heaven and earth shall pass away; but my words shall not pass away —the strongest possible expression of the divine authority by which He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.

Now learn a parable of the fig tree,.... Our Lord was now upon the Mount of Olives, in one part of which fig trees grew in great plenty, and one, or more, might be near, and in view; and it was the time of year, the passover being at hand, for its putting forth: when her branch is yet tender; and soft and opening, through the sap now in motion: and putteth forth leaves; from the branches: ye know, that summer is near; from such an appearance on the fig tree; See Gill on Matthew 24:32.

So ye, in like manner,.... This is an accommodation of the parable to the present case: when ye shall see these things come to pass; the signs preceding the destruction of Jerusalem, and especially the abomination of desolation, or the Roman army surrounding it: know that it, or he is nigh, even at at the doors; either that the destruction of Jerusalem is near; or that the son of man is just ready to come to take vengeance on it; or as Luke says, Luke 21:31, the kingdom of God is nigh at hand; or a more glorious display of the kingly power of Christ, in the destruction of his enemies, and a greater spread of his Gospel in the Gentile world; See Gill on Matthew 24:33.

Verily I say unto you, that this generation shall not pass,.... Not the generation of men, in general, or Jews in particular, nor of Christians; but that present generation of men, they should not all go off the stage of life, till all these things be done; which were now predicted by Christ, concerning the destruction of Jerusalem, the signs of it, and what, should immediately follow upon it; See Gill on Matthew 24:34.

Heaven and earth shall pass away,.... Which may be understood either affirmatively, as what will be at the second coming of Christ; or comparatively, rather than any thing said by Christ should; and so shows the certainty and irreversibleness of his predictions, as it follows: but my words shall not pass away; which is true of all the words of Christ he ever spake, and here particularly relates to those he had just delivered, concerning the calamities that should come upon the Jewish nation; See Gill on Matthew 24:35.

We have here the application of this prophetical sermon; now learn to look forward in a right manner. I. "As to the destruction of Jerusalem, expect it to come very shortly; as when the branch of the fig-tree becomes soft, and the leaves sprout forth, ye expect that summer will come shortly, Mar 13:28. When second causes begin to work, ye expect their effects in their proper order and time. So when ye see these things come to pass, when ye see the Jewish nation embroiled in wars, distracted by false Christs and prophets, and drawing upon them the displeasure of the Romans, especially when ye see them persecuting you for your Master's sake, and thereby standing to what they did when they put him to death, and repeating it, and so filling up the measure of their iniquity, then say that their ruin is nigh, even at the door, and provide for yourselves accordingly." The disciples themselves were indeed all of them, except John, taken away from the evil to come, but the next generation whom they were to train up, would live to see it; and by these instructions which Christ left behind him would be kept from sharing in it; "This generation that is now rising up, shall not all be worn off before all these things come to pass, which I have told you of, relating to Jerusalem, and they shall begin to take effect now shortly. And as this destruction is near and within ken, so it is sure. The decree is gone forth, it is a consummation determined," Dan 9:27. Christ doth not speak these things, merely to frighten them; no, they are declarations of God's fixed purpose; "Heaven and earth shall pass away, at the end of time; but my words shall not pass away (Mar 13:31), not one of these predictions shall fail of a punctual accomplishment." II. "As to the end of the world, do not enquire when it will come, for it is not a question fit to be asked, for of that day, and that hour, knoweth no man; it is a thing at a great distance; the exact time is fixed in the counsel of God, but is not revealed by any word of God, either to men on earth, or to angels in heaven; the angels shall have timely notice to prepare to attend in that day, and it shall be published, when it comes to the children of men, with sound of trumpet; but, at present, men and angels are kept in the dark concerning the precise time of it, that they may both attend to their proper services in the present day." But it follows, neither the Son; but is there any thing which the Son is ignorant of? We read indeed of a book which was sealed, till the Lamb opened the seals; but did not he know what was in it, before the seals were opened? Was not he privy to the writing of it? There were those in the primitive times, who taught from this text, that there were some things that Christ, as man, was ignorant of; and from these were called Agnoetae; they said, "It was no more absurd to say so, than to say that his human soul suffered grief and fear;" and many of the orthodox fathers approved of this. Some would evade it, by saying that Christ spoke this in a way of prudential economy, to divert the disciples from further enquiry: but to this one of the ancients answers, It is not fit to speak too nicely in this matter - ou dei panu akribologein, so Leontius in Dr. Hammond, "It is certain (says Archbishop Tillotson) that Christ, as God, could not be ignorant of any thing; but the divine wisdom which dwelt in our Saviour, did communicate itself to his human soul, according to the divine pleasure, so that his human nature might sometimes not know some things; therefore Christ is said to grow in wisdom (Luk 2:52), which he could not be said to do, if the human nature of Christ did necessarily know all things by virtue of its union with the divinity." Dr. Lightfoot explains it thus; Christ calls himself the Son, as Messiah. Now the Messiah, as such, was the father's servant (Isa 42:1), sent and deputed by him, and as such a one he refers himself often to his Father's will and command, and owns he did nothing of himself (Joh 5:19); in like manner he might be said to know nothing of himself. The revelation of Jesus Christ was what God gave unto him, Rev 1:1. He thinks, therefore, that we are to distinguish between those excellencies and perfections of his, which resulted from the personal union between the divine and human nature, and those which flowed from the anointing of the Spirit; from the former flowed the infinite dignity of his perfect freedom from all sin; but from the latter flowed his power of working miracles, and his foreknowledge of things to come. What therefore (saith he) was to be revealed by him to his church, he was pleased to take, not from the union of the human nature with the divine, but from the revelation of the Spirit, by which he yet knew not this, but the Father only knows it; that is, God only, the Deity; for (as Archbishop Tillotson explains it) it is not used here personally, in distinction from the Son and the Holy Ghost, but as the Father is, Fons et Principium Deitatis - The Fountain of Deity. III. "As to both, your duty is to watch and pray. Therefore the time is kept a secret, that you may be engaged to stand always upon your guard (Mar 13:33); Take ye heed of every thing that would indispose you for your Master's coming, and would render your accounts perplexed, and your spirits so too; watch for his coming, that it may not at any time be a surprise to you, and pray for that grace which is necessary to qualify you for it, for ye know not when the time is; and you are concerned to be ready for that every day, which may come any day." This he illustrates, in the close, by a parable. 1. Our Master is gone away, and left us something in trust, in charge, which we must give account of, Mar 13:34. He is as a man taking a far journey; for he is gone to be away a great while, he has left his house on earth, and left his servants in their offices, given authority to some, who are to be overseers, and work to others, who are to be labourers. They that have authority given them, in that had work assigned them, for those that have the greatest power have the most business; and to them to whom he gave work, he gave some sort of authority, to do that work. And when he took his last leave, he appointed the porter to watch, to be sure to be ready to open to him at his return; and in the mean time to take care to whom he opened his gates, not to thieves and robbers, but only to his Master's friends and servants. Thus our Lord Jesus, when he ascended on high, left something for all his servants to do, expecting they should all do him service in his absence, and be ready to receive him at his return. All are appointed to work, and some authorized to rule. 2. We ought to be always upon our watch, in expectation of his return, Mar 13:35-37. (1.) Our Lord will come, and will come as the Master of the house, to take account of his servants, of their work, and of the improvement they have made. (2.) We know not when he will come; and he has very wisely kept us at uncertainty, that we might all be always ready. We know not when he will come, just at what precise time; the Master of the house perhaps will come at even, at nine at night; or it may be at midnight, or a cock-crowing, at three in the morning, or perhaps not until six. This is applicable to his coming to us in particular, at our death, as well as to the general judgment. Our present life is a night, a dark night, compared with the other life; we know not in which watch of the night our Master will come, whether in the days of youth, or middle age, or old age; but, as soon as we are born, we begin to die, and therefore, as soon as we are capable of expecting any thing, we must expect death. (3.) Our great care must be, that, whenever our Lord comes, he do not find us sleeping, secure in ourselves, off our guard, indulging ourselves in ease and sloth, mindless of our work and duty, and thoughtless of our Lord's coming; ready to say, He will not come, and unready to meet him. (4.) His coming will indeed be coming suddenly; it will be a great surprise and terror to those that are careless, and asleep, it will come upon them as a thief in the night. (5.) It is therefore the indispensable duty of all Christ's disciples, to watch, to be awake, and keep awake; "What I say unto you four (Mar 13:37), I say unto all the twelve, or rather to you twelve, I say unto all my disciples and followers; what I say to you of this generation, I say to all that shall believe in men, through your word, in every age, Watch, watch, expect my second coming, prepare for it, that you may be found in peace, without spot, and blameless."

Mark 13:33 Matthew 24:37-42 Mark 13:33 Luke 17:26-37 37. But as the days of Noah were, so shall also the coming of the Son of man be. 38. For as in the days that came before the deluge, they were eating and drinking, marrying and giving in marriage, till the day when Noah entered into the ark, 39. And knew not until the deluge came, [160] and took them all away: so shall also the coming of the Son of man be. 40. Two men shall then be in the field; one is taken, and the other is left. 41. Two women shall be grinding at the mill; one is taken, and the other is left. 42. Watch therefore, for you know not at what hour your Lord will come. 33. Take heed, watch and pray; for you know not when the time is. 26. And as it happened in the days of Noah, so shall it be also in the days of the Son of man. 27. They ate, they drank, they married wives, and were given in marriage, till that day when Noah entered into the ark; and the deluge came, and destroyed them all. 28. In like manner also, as it happened in the days of Lot, they ate, they drank, they bought, they sold, they planted, they built; 29. But on the day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. 30. In all these respects shall the day be when the Son of man shall be revealed. 31. In that day, let not him who shall be on the housetop, and his furniture in the house, go down to take them away; and in like manner, let not him who shall be in the field return to what he hath left behind. 32. Remember Lot's wife. 33. Whosoever shall seek to save his soul, shall lose it; and whosoever shall lose it, will beget it to life. [161] 34. I tell you, in that night two men shall be in one bed; one shall be taken, and the other shall be left. 35. Two women shall be grinding together; one shall be taken, and the other shall be left. 36. Two men shall be in the field; one shall be taken, and the other shall be left. 37. Then they answering say to him, Where, Lord? And he said to them, Wherever the carcass is, there will the eagles also be gathered together. Luke 21:34-36 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly. 35. For as a snare shall it come [162] on all who dwell on the face of the whole earth. 36. Watch therefore, praying at all times that you may be permitted to escape all those things which shall happen, and to stand before the Son of man. Matthew 24:37. But as the days of Noah were. Although Christ lately expressed his desire to keep the minds of his followers in suspense, that they might not inquire too anxiously about the last day; yet, lest the indifference arising out of the enjoyments of the world should lull them to sleep, he now exhorts them to solicitude. He wished them to be uncertain as to his coming, but yet to be prepared to expect him every day, or rather every moment. [163] To shake off their sloth, and to excite them more powerfully to be on their guard, he foretells that the end will come, while the world is sunk in brutal indifference; just as in the days of Noah all the nations were swallowed up by the deluge, when they had no expectation of it, but rioted in gluttony and voluptuousness, and shortly afterwards, the inhabitants of Sodom, while they were abandoning themselves without fear to sensuality, were consumed by fire from heaven. Since indifference of this sort will exist about the time of the last day, believers ought not to indulge themselves after the example of the multitude. We have now ascertained the design of Christ, which was, to inform believers that, in order to prevent themselves from being suddenly overtaken, they ought always to keep watch, because the day of the last judgment will come when it is not expected. Luke alone mentions Sodom, and that in the seventeenth chapter, where he takes occasion, without attending to the order of time, to relate this discourse of Christ. But it would not have been improper that the two Evangelists should have satisfied themselves with a single example, though Christ mentioned two, more especially when those examples perfectly agreed with each other in this respect, that at one time the whole human race, in the midst of unbroken indolence and pleasure, was suddenly swallowed up, [164] with the exception of a few individuals. When he says that men were giving their whole attention to eating, drinking, marriage, and other worldly employments, at the time when God destroyed the whole world by a deluge, and Sodom by thunder; these words mean that they were as fully occupied with the conveniences and enjoyments of the present life, as if there had been no reason to dread any change. And though we shall immediately find him commanding the disciples to guard against surfeiting and earthly cares, yet in this passage he does not directly condemn the intemperance, but rather the obstinacy, of those times, in consequence of which, they despised the threatenings of God, and awaited with indifference their awful destruction. Promising to themselves that the condition in which they then were would remain unchanged, they did not scruple to follow without concern their ordinary pursuits. And in itself it would not have been improper, or worthy of condemnation, to make provision for their wants, if they had not with gross stupidity opposed the judgment of God, and rushed, with closed eyes, to unbridled iniquity, as if there had been no Judge in heaven. So now Christ declares that the last age of the world will be in a state of stupid indifference, so that men will think of nothing but the present life, and will extend their cares to a long period, pursuing their ordinary course of life, as if the world were always to remain in the same condition. The comparisons are highly appropriate; for if we consider what then happened, we shall no longer be deceived by the belief that the uniform order of events which we see in the world will always continue. For within three days of the time, when every man was conducting his affairs in the utmost tranquillity, the world was swallowed up by a deluge, and five cities were consumed by fire. 39. And knew not until the deluge came. The source and cause of their ignorance was, that unbelief had blinded their minds; as, on the other hand, we are informed by the Apostle, that Noah beheld at a distance, by the eyes of faith, the vengeance of God which was still concealed, so as to entertain an early dread of it, (Hebrews 11:7.) And here Christ compares Noah with the rest of the world, and Lot with the inhabitants of Sodom, that believers may learn to withdraw, lest they wander and be cut off along with others. But it must be observed that the reprobate, at that time, were hardened in their wickedness, because the Lord did not show his grace to any but his servants, by giving them a salutary warning to beware in proper time. Not that information of the future deluge was altogether withheld from the inhabitants of the world--before whose eyes Noah, in building the ark for more than a hundred years, presented a warning of the approaching calamity--but because one man was specially warned, by divine revelation, of the future destruction of the whole world, and raised up to cherish the hope of salvation. Though the report of the last judgment is now widely circulated, and though there are a few persons who have been taught by God to perceive that Christ will come as a Judge in due time, yet it is proper that those persons should be aroused by this extraordinary kindness of God, and that their senses should be sharpened, lest they give themselves up to the indifference which so generally prevails. For Peter compares the ark of Noah with our baptism on this ground, that a small company of men, separated from the multitude, is saved amidst the waters, (1 Peter 3:20, 21.) To this small number, therefore, our minds must be directed, if we desire to escape in safety. 40. Two men shall then be in the field. Before mentioning this, Luke inserts some sentences; the first of which is presented by Matthew as belonging to the destruction of Jerusalem, Let not him who shall be on the house-top go down into his house to carry away his furniture. But it is possible that Christ applied the same words to various subjects. Luke states also a warning, that the disciples should remember Lot's wife; that is, that they should forget those things which are behind, (Philippians 3:13) and advance towards the end of the heavenly calling. For Lot's wife was changed into a pillar of salt, (Genesis 19:26,) because, hesitating whether there were good reasons for departing from the city, she looked behind her, by which she gave the lie to the heavenly oracle. Perhaps, too, regret at leaving her nest, in which she had dwelt with comfort, induced her to turn her head. Since, therefore, God intended that she should remain as an everlasting demonstration, our minds ought to be strengthened by the constancy of faith, that they may not hesitate and give way in the middle of the course; and they ought also to be trained to perseverance, in order that, bidding adieu to the fascinations of a transitory life, they may rise cheerfully and willingly towards heaven. Luke adds a third sentence, whosoever shall seek to save his soul will lose it, that the desire of an earthly life may not prevent believers from passing rapidly through the midst of death, to the salvation laid up for them in heaven. And Christ employs a strong expression to denote the frailty of the present life, when he says that souls (Zoogonountai), -- that is, are begotten into life -- when they are lost. His meaning is the same as if he had declared that inch do not live in the world, because the commencement of that life which is real, and which is worthy of the name, is, to leave the world. Luke afterwards adds what we find also in Matthew, that husbands and wives will then be separated, that the tics by which human beings are bound to each other in the world may not hinder or retard the godly; for it frequently happens that, while men are paying attention to each other, not one of them advances a step. In order, therefor that every man in his own department, freed from every bond and impediment, may run with cheerfulness, Christ informs us that, out of a single couple, one partner will be taken, while the other is left. Not that all who are united must of necessity be thus separated; for the sacred bond of piety will cause a believing wife to cleave to a believing husband, and will cause children to accompany their father. But Christ only intended, in order to cut off every occasion of delay, to enjoin every one to make haste, that those who already prepared may not waste their time in waiting for their companions. Immediately afterwards Luke adds, where the carcass is, there will the eagles also be gathered together; which must not, however, be restricted to the last day, but as the disciples had asked, Where, Lord? that is, "How shall we stand erect amidst so great shaking? and how shall we remain safe amidst such dangerous storms? and to what places of concealment shall we resort for protection, when we are united?" Christ declares, as we find in Matthew--that he is the banner of solid union, and in which all the children of God must be gathered. 42. Watch therefore. In Luke the exhortation is more pointed, or, at least, more special, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life. And certainly he who, by living in intemperance, has his senses overloaded with food and wine, will never elevate his mind to meditation on the heavenly life. But as there is no desire of the flesh that does not intoxicate a man, they ought to take care, in all these respects, not to satiate themselves with the world, if they wish to advance with speed to the kingdom of Christ.…

Warnings to Prepare for the Coming of Christ Suggested by the Foregoing Prophecy ( Mr 13:32-37 ). It will be observed that, in the foregoing prophecy, as our Lord approaches the crisis of the day of vengeance on Jerusalem and redemption for the Church—at which stage the analogy between that and the day of final vengeance and redemption waxes more striking—His language rises and swells beyond all temporal and partial vengeance, beyond all earthly deliverances and enlargements, and ushers us resistlessly into the scenes of the final day. Accordingly, in these six concluding verses it is manifest that preparation for " THAT DAY " is what our Lord designs to inculcate. 32. But of that day and that hour —that is, the precise time. knoweth no man —literally, no one. no, not the angels which are in heaven, neither the Son, but the Father —This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate —has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by Luther , Melancthon , and most of the older Lutherans; and it is so taken by Bengel , Lange , Webster and Wilkinson , Chrysostom and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by Calvin , Grotius , De Wette , Meyer , Fritzsche , Stier , Alford , and Alexander .

Mark 13:34-37 Matthew 24:43-51 Mark 13:34-37 Luke 12:35-50 43. But know this, that if the householder had known at what hour the thief would come, he would certainly have watched, and would not have permitted his house to be broken into. 44. Therefore, be you also ready; because the Son of man will come at an hour when you are not aware. 45. Who is the faithful and wise servant, whom his master hath appointed over his household, to give them food in due season? 46. Blessed is that servant, whom his master, when he cometh, shall find acting in this manner. 47. Verily I say to you, He will appoint him [165] over all his property. 48. But if that wicked servant shall say in his heart, My master delayeth to come; 49. And shall begin to beat his fellow-servants, and even to eat and drink with drunkards; 50. The master of that servant will come on a day when he doth not look for him, and at an hour when he is not aware; 51. And shall cut him off; and assign his portion with hypocrites: weeping and gnashing of teeth shall be there. 34. As a man [166] who is going abroad, and hath left his house, and hath given it in charge to his servants, and hath assigned to every man his work, and hath commanded the porter to watch. 35. Watch, therefore; (for you know not when your Lord will come, [167] whether in the evening, or at midnight, or at the cock crowing, or in the morning;) 36. Lest, when he shall come suddenly, he will find you sleeping. 37. But what I say to you I say to all, Watch. 35. Let your loins be girt, and your lamps burning; 36. And yourselves like men who wait for their master, till he shall return from the marriage, that, when he shall come and knock, [168] they may open to him immediately. 37. Blessed are those servants whom their lord, when he cometh shall find watching. Verily I tell you, that he will gird himself, and make them sit down at table, and will come forward and serve them. 38. And if he shall come in the second watch, or if he shall come in the third watch, and find them so, blessed are those servants. 39. But know this, that if the householder had known at what hour the thief would come, he would certainly have watched, and would not have permitted his house to be broken into. 40. And therefore be you also ready; for the Son of man will come at an hour when you are not expecting him. 41. And Peter saith to him, Lord, sayest thou this parable to us, or likewise to all? 42. And the Lord said, Who is a faithful and wise steward, whom his master will appoint over his household, to give them their allowance of food at the proper time? 43. Blessed is that servant, whom his master, when he cometh, shall find acting in this manner. 44. Verily I tell you, that he will appoint him over all that he possesses. 45. But if that servant shall say in his heart, My master delayeth his coming, and shall begin to beat the men-servants, and maids, and to eat and drink, and to be drunken; 46. The master of that servant will come on a day when he doth not expect him, and at an hour when he is not aware, and will cut him off, and assign his portion with the unfaithful. 47. But that servant, who knew his master's will, and did not make himself ready, nor did according to his will, shall be beaten with many stripes. 48. But he who knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much hath been given, much will be demanded from him, and to whom men have entrusted much, from him they will exact more. 49. I came to send a fire on the earth, and what do I wish if it be already be kindled? [169] 50. But I have to be baptized with a baptism, and how am I distressed till it be accomplished! Matthew 24:43. If the householder had known. Luke relates this discourse of Christ at a different place from Matthew; and we need not wonder at this, for in the twelfth chapter, where (as we have formerly explained) he collects out of various discourses a summary of doctrine, he inserts also this parable. Besides, he introduces a general preface that the disciples should wait for their master, with their loins girt, and carrying burning lamps in their hands. To this statement corresponds the parable, which we shall soon afterwards find in Matthew 25:1-12 about the wise and foolish virgins. In a few words Christ glances rapidly at the manner in which believers ought to conduct their pilgrimage in the world; for first he contrasts the girding of the loins with sloth, and burning lamps with the darkness of ignorance. First, then, Christ enjoins the disciples to be ready and equipped for the journey, that they may pass rapidly through the world, and may seek no fixed abode or resting-place but in heaven. The warning is highly useful; for though ungodly men have likewise in their mouth this form of expression, "the course of life," yet we see how they lay themselves down in the world, and remain unmoved in their attachment to it. But God does not bestow the honorable title of his children on any but those who acknowledge that they are strangers on the earth, and who not only are at all times prepared to leave it, but likewise move forward, in an uninterrupted "course," towards the heavenly life. Again, as they are surrounded on all sides by darkness, so long as they remain in the world, he furnishes them with lamps, as persons who are to perform a journey during the night. The first recommendation is, to run vigorously; and the next is, to have clear information as to the road, that believers may not weary themselves to no purpose by going astray; for otherwise it would be better to stumble in the way, than to perform a journey in uncertainty and mistake. As to the expression, girding the loins, it is borrowed from the ordinary custom of Eastern nations in wearing long garments. Luke 12:36. And you yourselves like men that wait for their master. He uses another parable not mentioned by Matthew, who writes more briefly on this subject; for he compares himself to a householder who, while he is joining in the festivities of the marriage feast, or in other respects indulging in pleasure, out of his own house, wishes his servants to conduct themselves with modesty and sobriety at home, attending to their lawful occupations, and diligently waiting for his return. Now though the Son of God has departed to the blessed rest of heaven, and is absent from us, yet as he has assigned to every one his duty, it would be improper for us to give way to indolent repose. Besides, as he has promised that he will return to us, we ought to hold ourselves prepared, at every moment, to receive him, that he may not find us sleeping. For if a mortal man looks upon it as a duty which his servants owe him, that, at whatever hour he returns home, they shall be prepared to receive him, how much more has he a right to demand from his followers that they shall be sober and vigilant, and always wait for his coming? To excite them to greater alacrity, he mentions that earthly masters are so delighted with such promptitude on the part of their servants, that they even serve them; not that all masters are accustomed to act in this manner, but because it does sometimes happen that a master, who is kind and gentle, admits his servants to his own table, as if they were his companions. Yet it may be asked, Since Scripture calls us in many passages children of light, (Ephesians 5:8; 1 Thessalonians 5:5,) and since the Lord also shines upon us by his word, so that we walk as at noon, how does the Lord compare our life to the watches of tire night? But we ought to seek the solution of this difficulty from the words of Peter, who tells us, that the word of God shines like a burning lamp, to enable us distinctly to see our road in a dark place. We ought therefore to attend. to both statements, that our journey must be performed amidst the thick darkness of the world, and yet we are protected from the risk of going astray, while the torch of heavenly doctrine goes before us, more especially when we have Christ himself for a sun. Matthew 24:44. But know this. Another similitude is now employed by Christ, in exhorting his disciples to keep diligent watch; for if any person shall hear that robbers are prowling in the night, fear and suspicion will not allow him to sleep. Since, therefore, we are informed that Christ's coming will be sudden and unexpected, like that of a robber, and since we are expressly forewarned that we must always watch, lest he come upon us when asleep, and we be swallowed up with the ungodly, there is no excuse for our indolence; more especially since there is reason to dread not only a breach of the wall, and a loss of our property, but a deadly wound to ruin our soul, unless we are on our guard. The tendency of these words therefore is, that the warning of Christ should arouse us; for, though the last judgment be delayed for a long time, yet it hangs over us every hour; and, therefore, when there is ground for alarm, and when danger is near, it is unreasonable that we should be sluggish. 45. Who is the faithful and wise servant? This passage is more distinctly explained by Luke, who inserts Peter's question, which gave rise to a new parable. Christ having declared that the suddenness and uncertainty of his coming led to such danger as left no room for sloth, Peter asked, if this doctrine was general, or if it belonged to the twelve alone. For the disciples--as we have formerly seen--were always in the habit of thinking that they were unjustly treated, unless they were exempted from the common lot, and greatly excelled all others. When our Lord now represents to them a condition which is far from being pleasant or desirable, they look around them on every hand, like persons astonished. But the object of Christ's reply is, to show that, if each of the common people ought to watch, much less ought it to be endured that the apostles should be asleep. As Christ had formerly exhorted the whole family in general to watch for his coming, so now he demands extraordinary care from the principal servants, who had been appointed over others for the purpose of pointing out, by their example, the path of sobriety, watchfulness, and strict temperance. By these words he reminds them that they were not elevated to high rank for the purpose of indulging in ease, indolence, and pleasure; but that, the higher the rank of honor which they had obtained, the heavier was the burden which was laid on them; and therefore he declares that it is especially demanded from such persons that they exercise fidelity and wisdom. Let all who are called to an honorable office learn from this, that they are so much the more strongly bound, not only to bestow their labor faithfully, but to strive with their utmost zeal and industry to discharge their duty. For while it is enough for ordinary servants to go through their daily toil, stewards, whose office embraces the care of the whole family, ought to go much farther. Otherwise Christ charges them with ingratitude, because, while they have been chosen before others, they do not answer to their honor; for why does our Lord prefer them to the rest, but in order that they may excel all by extraordinary fidelity and wisdom? True, indeed, all are enjoined, without exception, to be sober, and to give earnest attention, but drowsiness would be peculiarly disgraceful and inexcusable in pastors. He next holds out even the hope of a reward to encourage them to diligence. 48. But if that wicked servant shall say in his heart. By these words, Christ briefly points out the source of that carelessness which creeps upon wicked servants. It is because they trust to a longer delay, and thus of their own accord involve themselves in darkness. They imagine that the day when they must render an account will never come; and, under the pretext of Christ's absence, they promise themselves that they will remain unpunished. For it is impossible but that the expectation of him, when it does …

34. For the Son of man is as a man taking a far journey, &c.—The idea thus far is similar to that in the opening part of the parable of the talents ( Mt 25:14 , 15 ). and commanded the porter —the gatekeeper. to watch —pointing to the official duty of the ministers of religion to give warning of approaching danger to the people.

35. Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning —an allusion to the four Roman watches of the night.

37. And what I say unto you —this discourse, it will be remembered, was delivered in private. I say unto all, Watch —anticipating and requiring the diffusion of His teaching by them among all His disciples, and its perpetuation through all time.

Sermon XLVII. [XCVII. Ben.] On the words of the Gospel, Mark xiii. 32, “But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.” 1. The advice, Brethren, which ye have just heard Scripture give, when it tells us to watch for the last day, every one should think of as concerning his own last day; lest haply when ye judge or think the last day of the world to be far distant, ye slumber with respect to your own last day. Ye have heard what Jesus said concerning the last day of this world, “That neither the Angels of heaven, nor the Son knew it, but the Father.” Mark xiii. 32. 2. And how have we in the Psalm sung unto the Lord, “Lord, have mercy on me, for man hath trodden me down”? Ps. lv. 2, Sept. (lvi. 1, English version). Ps. lxxxii. 6. the princes.” Ps. lxxxii. 7. Gen. ii. 17. Ecclus. x. 9. Ps. lxxxii. 7. 3. All else of ours, both good and evil, is uncertain; death alone is certain. What is this that I say? A child is conceived, perhaps it will be born, perhaps it will be an untimely birth. So it is uncertain: Perhaps he will grow up, perhaps he will not grow up; perhaps he will grow old, perhaps he will not grow old; perhaps he will be rich, perhaps poor; perhaps he will be distinguished, perhaps abased; perhaps he will have children, perhaps he will not; perhaps he will marry, perhaps not; and so on, whatever else among good things you may name. Now look too at the evils of life: Perhaps he will have sickness, perhaps he will have not; perhaps he will be stung by a serpent, perhaps not; perhap he will be devoured by a wild beast, perhaps he will not. And so look at all evils; everywhere is there a “perhaps it will be,” and “perhaps it will not.” But canst thou say, “Perhaps he will die,” and “perhaps he will not die”? Vid. Serm. xxvii (lxxvii. Ben.) 14 (x.). Luke xvi. 22. 4. Let us not love the world. It overwhelms its lovers, it conducts them to no good. We must rather labour in it that it seduce us not, than fear lest it should fall. Lo, the world falleth; the Christian standeth firm; because Christ doth not fall. For wherefore saith the Lord, “Rejoice, for that I have overcome the world”? John xvi. 33. Phil. ii. 7. John i. 1, 3. John i. 14. Ps. lv. 2, Sept. (lvi. 1, English version).

wast made a man; cleave fast to Him, put thy affiance in Him, call upon Him, let Him be thy strength. Say to Him, “In Thee, O Lord, is my strength.” And then thou shalt sing at the threatenings of men; and what thou shalt sing hereafter, the Lord Himself telleth thee, “I will hope in God, I will not fear what man can do unto me.” Ps. lvi. 11.

But of that day, and of that hour,.... Of Jerusalem's destruction; for of nothing else had Christ been speaking; and, it is plain, the words are anaphorical, and relate to what goes before: knoweth no man; nay, they that lived to see it, and have spoken of it, are not agreed about the particular day, when it was; much less did they know it beforehand, or could speak of it, and make it known to others: no, not the angels which are in heaven; who are acquainted with many of the divine secrets, and have been employed in the imparting them to others, and in the executing divine purposes: neither the Son; Christ, as the son of man; though he did know it as the Son of God, who knows all things, and so this; but as the son of man, and from his human nature he had no knowledge of any thing future: what knowledge he had of future things in his humanity, he had from his deity; nor, as man, had he any commission to make known, nor did he make known the day of God's vengeance on the Jews: but the Father; who has the times and seasons in his own power, for the executing of any particular judgment on a nation, or the general one; See Gill on Matthew 24:36.

Take ye heed, watch and pray,.... This seems to be the principal reason why the day and hour of Jerusalem's destruction, though known by the Father, were not made known to any man, neither to the angels, nor by them; nor to the son of man in the days of his flesh, nor by him when on earth; that his people might be upon their guard, against false Christs, and prophets, and their deception; and watch unto prayer, and in it, lest they fell into temptation, and that day should come upon them unawares: for ye know not when the time is; the exact and precise time: for though the people of God had notice of it, and were sensible it was at hand, and did make their escape out of Jerusalem; yet they knew not the exact time, but that it might be sooner or later; and the unbelieving Jews were blinded, and in the dark about it to the very last; See Gill on Matthew 24:42.

For the son of man is as a man taking a far journey,.... Or this case of the son of man's coming to take vengeance on the Jewish nation, is like a man that takes a journey into a far country. This puts me in mind of a question asked (m) by the Jews: "what , "a far journey" from Modiim, and without.'' from Modiim, according to the Gemara (n), and commentators (o) on this passage, was a place fifteen miles from Jerusalem; so that, according to them, fifteen miles were reckoned a far journey (p). Who left his house; and his goods in it, to the care and management of others during his absence: and gave authority to his servants; to govern his house, and exercise power one over another, according to their different stations; and to every man his work; which he was to do, while he was gone, and to give him an account of when he returned: and commanded the porter to watch; his house, and take care that it was not broke open by thieves, and plundered of the substance that was in it. So Christ, when he ascended on high, went to heaven, the land afar off; left his house, his church, particularly in Judea, and at Jerusalem, to the care of his apostles, and gave authority to govern it, according to the laws, rules, and directions prescribed by him; and assigned every man his particular work, for which he gave him proper gifts and abilities; and ordered the porter to be on his watch, not Peter only, but all the apostles and ministers, whose business it is to watch over themselves, and the souls of men committed to their care. (m) Misn. Pesachim, c. 9. sect. 2.((n) T. Bab. Pesachim, fol. 93. 2.((o) Maimon. & Bartenora in Misn. ib. (p) Maimon. Hilch. Korban Pesach. c. 5. sect. 9.

Watch ye therefore,.... Against false Christs, and false prophets; over yourselves, and the whole church; for the words are particularly addressed to the disciples of Christ: for ye know not when the master of the house cometh; when Christ, of whom the whole family in heaven, and in earth, is named, who is a Son in his own house, is an high priest over the house of God, and Lord of his church and people, whom he has bought with his blood, and provides for with his grace, and by his Spirit, when he will come to break up housekeeping with the Jews, and bring his wrath upon them to the uttermost: whether at even, or at midnight, or at the cock crowing, or in the morning. This is agreeably to the division of the night among the Jews, who speak of the first watch, the middle of the night, the cock crowing, and morning, as distinct from each other. The three first of these we have in one passage (q): "every day they remove the ashes from the altar, "at cock crowing", or near it, either before, or after it; and on the day of atonement, "at midnight"; and on the feast days, "at the first watch",'' the same with the evening here: and elsewhere the morning and cock crowing are distinguished (r); "for a last of the congregation, how long may a man eat and drink? until the pillar of the morning ascends, (or until it is morning,) the words of R. Eliezer ben Jacob; R. Simeon says, until cock crowing.'' And so the phrase, from cock crowing till morning, is used by them (s). The Romans also divided the night in like manner, into evening, the dead of the night, or midnight, cock crowing, and the morning (t). The allusion seems to be to the time of the president of the temple's coming into it, who had the management of the affairs of it, and of appointing to each priest his work: it is said (u), "whoever would remove the ashes from the altar, rose up early, and washed himself before the president came; but in what hour does the president come? not at all times alike: sometimes he comes, , "at cock crowing", or near it, before it, or after it; and the president comes and knocks for them, and they open to him; and he says unto them, whosoever has washed himself, let him come and cast lots: they cast lots, and he is worthy whom he counts worthy.'' Such who understand these words of Christ's coming by death, or at judgment, apply these seasons to the several ages of men, as childhood, youth, manhood, and old age. (q) Misn. Yoma, c. 1. sect. 8. T. Bab. Yoma, fol. 20. 9. & Zebachim, c. l. 96. 2.((r) T. Bab. Pesachim, fol. 2. 2. & Taanith, fol. 12. 1.((s) T. Bab. Zebachim, fol. 20. 2.((t) Alex. ab Alex. Genial. Dier. l. 4. c. 20. (u) Misn. Tumid. c. 1. sect. 2.

Lest coming suddenly,.... Unthought of, and unexpected, at an unawares: he find you sleeping; inactive in the exercise of grace, and negligent in the performance of duty; unprepared for his coming, and unfit for service.

And what I say unto you,.... The four disciples, Peter, James, John, and Andrew; who came privately to him, and put to him the questions, which occasioned this long discourse; see Mark 13:3. I say unto all. The Syriac and Persic versions read, "you all"; meaning all the rest of his apostles, and all his disciples and followers in Jerusalem, and in all Judea; who were all concerned in these things, and whom it became to watch, and be upon their guard, and cast off all sloth and negligence; since they knew not soon the son of man would come, and all these evil things would be brought upon the Jewish nation, city, and temple: and the same exhortation is suitable to saints in all ages, times, and places, on account of the various snares, temptations, and evils, that they are liable to, the suddenness of death, and the uncertainty of the second coming of Christ.

33. Take ye heed, watch and pray; for ye know not when the time is.

36. Lest, coming suddenly, he find you sleeping —See on Lu 12:35-40 ; Lu 12:42-46 .

Mark 14:1-9 Matthew 26:1-13 Mark 14:1-9 Luke 22:1-2 1. And it happened when Jesus had finished all these discourses, he said to his disciples, 2. You know that after two days is the passover; and the Son of man is betrayed to be crucified. 3. Then were assembled the chief priests, and scribes, and elders of the people, in the palace of the high priest, who was called Caiaphas, 4. And entered into consultation how they would take Jesus by stratagem, and kill him. 5. But they said, Not during the festival, lest there be a commotion among the people. 6. And when Jesus was in Bethany, in the house of Simon the leper, 7. A woman came to him, having ointment, and poured it on his head, while he sat at table. 8. And his disciples, when they saw it, were angry, saying, Why is this waste? 9. For this ointment might have been sold for a great price, and given to the poor. 10. But Jesus, knowing this, said to them, Why do you trouble the woman? for she hath performed a good action towards me. 11. For you have the poor always with you, but me you have not always. [176] 12. For as to this ointment which this woman hath poured on my body, she did it to bury me. 13. Verily I tell you, Wheresoever this gospel shall be preached throughout the whole world, this also which she hath done will be told in remembrance of her. 1. And after two days was the passover, and the feast of unleavened bread; and the chief priests and scribes sought how they would seize him by craft, and kill him. 2. But they said, Not during the festival, lest there be a commotion among the people. 3. And while he was in Bethany, in the house of Simon the leper, while he sat at table, a woman came, having an alabaster box of ointment of spikenard, very precious; and she broke the box, and poured it on his head. 4. And there were some who were angry within themselves, and said, Why is this waste of the ointment? 5. For this might have been sold for more than three hundred denarii, [177] and given to the poor. And they murmured against her. 6. But Jesus said, Let her alone: why do you trouble her? she hath performed a good action towards me. 7. For you have the poor always with you, and whenever you choose, you may do good to them; but me you have not always. [178] 8. She hath done what she could; she hath come beforehand, to anoint my body to the burying. 9. Verily I tell you, Wheresoever this gospel hath been preached throughout the whole world, this also which she hath done shall be told in remembrance of her. 1. Now the feast of unleavened bread, which is called the Passover, was at hand. 2. And the chief priests and scribes sought how they might kill him; for they dreaded the people. Christ now confirms again what we have seen that he had sometimes predicted to his disciples; but this last prediction clearly shows how willingly he offered himself to die; and it was necessary that he should do so, because God could not be appeased but by a sacrifice of obedience. He intended, at the same time, to prevent the disciples from taking offense, lest they might be altogether discouraged by the thought that he was dragged to death by necessity. Two purposes were thus served by this statement: to testify, first, that the Son of God willingly surrendered himself to die, in order to reconcile the world to the Father, (for in no other way could the guilt of sins have been expiated, or righteousness obtained for us;) and, secondly, that he did not die like one oppressed by violence which he could not escape, but because he voluntarily offered himself to die. He therefore declares that he comes to Jerusalem with the express intention of suffering death there; for while he was at liberty to withdraw and to dwell in a safe retreat till that time was come, he knowingly and willfully comes forward at the exact time. And though it was of no advantage to the disciples to be informed, at that time, of the obedience which he was rendering to the Father, yet afterwards this doctrine tended in no small degree to the edification of their faith. In like manner, it is of singular utility to us at the present day, because we behold, as in a bright mirror, the voluntary sacrifice, by which all the transgressions of the world were blotted out, and, contemplating the Son of God advancing with cheerfulness and courage to death, we already behold him victorious over death. Matthew 26:3. Then were assembled the chief priests. Matthew does not mean that they assembled during the two days, but introduces this narrative to show, that Christ was not led by any opinion of man to fix the day of his death; for by what conjectures could he have been led to it, since his enemies themselves had resolved to delay for a time? The meaning therefore is, that by the spirit of prophecy he spoke of his own death, which no man could have suspected to be so near at hand. John explains the reason why the scribes and priests held this meeting: it was because, from day to day, the people flocked to Christ in greater multitudes, (John 11:48.) And at that time it was decided, at the instigation of Caiaphas, that he should be put to death, because they could not succeed against him in any other way. 5. But they said, Not during the festival. They did not think it a fit season, till the festival was past, and the crowd was dispersed. Hence we infer that, although those hungry dogs eagerly opened their mouths to devour Christ, or rather, rushed furiously upon him, still God withheld them, by a secret restraint, from doing any thing by their deliberation or at their pleasure. So far as lies in their power, they delay till another time; but, contrary to their wish, God hastens the hour. And it is of great importance for us to hold, that Christ was not unexpectedly dragged to death by the violence of his enemies, but was led to it by the providence of God; for our confidence in the propitiation is founded on the conviction that he was offered to God as that sacrifice which God had appointed from the beginning. And therefore he determined that; his Son should be sacrificed on the very day of the passover, that the ancient figure might give place to the only sacrifice of eternal redemption. Those who had no other design in view than to ruin Christ thought that another time would be more appropriate; but God, who had appointed him to be a sacrifice for the expiation of sins, selected a suitable day for contrasting the body with its shadow, by placing them together. Hence also we obtain a brighter display of the fruit of Christ's suffering. 6. And when Jesus was in Bethany. What the Evangelist now relates had happened a little before Christ came to Jerusalem, but is here introduced seasonably, in order to inform us what was the occasion that suddenly drove the priests to make haste. They did not venture to attack Christ by open violence, and to oppress him by stratagem was no easy matter; but now that Judas suggests to them a plan of which they had not thought, the very facility of execution leads them to adopt a different opinion. As to some slight diversity between John's narrative and that of Matthew and Mark, it is easy to remove the apparent inconsistency, which has led some commentators erroneously to imagine that it is a different narrative. John 12:3 expresses the name of the woman who anointed Christ, which is omitted by the other two Evangelists; but he does not mention the person who received Christ as a guest, while Matthew 26:6 and Mark 14:3 expressly state that he was then at supper in the house of Simon the leper. As to its being said by John that his feet were anointed, while the other two Evangelists say that she anointed his head, this involves no contradiction. Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ's very feet were moistened with the oil. Mark too relates, that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet. Let us therefore hold it to be a settled point, that all the three Evangelists relate the same narrative. 8. And when the disciples saw it. This also is not unusual with the Evangelists, when a thing has been done by one, to attribute it to many persons, if they give their consent to it. John says that the murmur proceeded from Judas, who betrayed Christ, (John 12:4.) Matthew and Mark include all the disciples along with him. The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions? We ought to draw from it another warning, not to pronounce rashly on a matter which is not sufficiently known. The disciples seize on what Judas said, and, as it has some show of plausibility, they are too harsh in forming a judgment. They ought, on the contrary, to have inquired more fully if the action deserved reproof; more especially when their Master was present, by whose decision it was their duty to abide. Let us know, therefore, that we act improperly, when we form our opinion without paying regard to the word of God; for, as Paul informs us, None of us liveth or dieth to himself, but all must stand before the judgment-seat of Christ, where we must give our account, (Romans 14:7, 10; 2 Corinthians 5:10.) And though there was a wide difference between Judas and the others -- because he wickedly held out a plausible cloak for his theft, while the rest were actuated by foolish simplicity -- still we see how their imprudence withdrew them from Christ, and made them the companions of Judas. 10. Why do you trouble the woman? It is wonderful that Christ, whose whole life was a rule and pattern of temperance and frugality, now approves of immoderate expense, which appears to have been closely allied to luxury and superfluous indulgence. But we must observe the kind of defense which he employs; for he does not maintain that the woman did right, in such a manner as if he wished that the same thing should be done every day, but maintains that what she had done in a single instance was agreeable to God, because it must have been done for a good reason. Though Christ had no desire for the use of the ointment, yet this anointing pleased him on account of the circumstances in which it happened. Hence we infer that certain extraordinary ways of acting are sometimes approved by God, and yet that it would be improper to make them an example. Nor have we any reason to doubt that Mary was led by a secret movement of the Spirit to anoint Christ; as it is certain that, whenever the saints were called to any extraordinary performance, they were led by an unusual movement, so as not to attempt any thing without the guidance and authority of God. There was no precept in existence enjoining on Mary this anointing, nor was it necessary that a law should be laid down for every single action; but as the heavenly calling is the only origin and principle of proper conduct, and as God rejects every thing which men undertake at their own suggestion, Mary was directed by the inspiration of the Spirit, so that this duty, which she performed to Christ, was founded on assured confidence. For she hath performed a good action towards me. By this reply, Christ not merely de…

Mr 14:1-11 . The Conspiracy of the Jewish Authorities to Put Jesus to Death — The Supper and the Anointing at Bethany — Judas Agrees with the Chief Priests to Betray His Lord. ( = Mt 26:1-16 ; Lu 22:1-6 ; Joh 12:1-11 ). The events of this section appeared to have occurred on the fourth day ( Wednesday ) of the Redeemer's Last Week. Conspiracy of the Jewish Authorities to Put Jesus to Death ( Mr 14:1 , 2 ). 1. After two days was the feast of the passover, and of unleavened bread —The meaning is, that two days after what is about to be mentioned the passover would arrive; in other words, what follows occurred two days before the feast. and the chief priests and the scribes sought how they might take him by craft, and put him to death —From Matthew's fuller account ( Mt 26:1-75 ) we learn that our Lord announced this to the Twelve as follows, being the first announcement to them of the precise time: "And it came to pass, when Jesus had finished all these sayings" ( Mt 26:1 )—referring to the contents of Mt 24:1-25:46 , which He delivered to His disciples; His public ministry being now closed: from His prophetical He is now passing into His priestly office, although all along He Himself took our infirmities and bare our sicknesses—"He said unto His disciples, Ye know that after two days is [the feast of] the passover, and the Son of man is betrayed to be crucified." The first and the last steps of His final sufferings are brought together in this brief announcement of all that was to take place. The passover was the first and the chief of the three great annual festivals, commemorative of the redemption of God's people from Egypt, through the sprinkling of the blood of a lamb divinely appointed to be slain for that end; the destroying angel, "when he saw the blood, passing over " the Israelitish houses, on which that blood was seen, when he came to destroy all the first-born in the land of Egypt ( Ex 12:12 , 13 )—bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordingly, "by the determinate counsel and foreknowledge of God, who is wonderful in counsel and excellent in working," it was so ordered that precisely at the passover season, "Christ our Passover should be sacrificed for us." On the day following the passover commenced "the feast of unleavened bread," so called because for seven days only unleavened bread was to be eaten ( Ex 12:18-20 ). See on 1Co 5:6-8 . We are further told by Matthew ( Mt 26:3 ) that the consultation was held in the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they might take Jesus by subtlety and kill Him."

2. But they said, Not on the feast day —rather, not during the feast; not until the seven days of unleavened bread should be over. lest there be an uproar of the people —In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within the walls of Jerusalem at this festival some two million people; and in their excited state, the danger of tumult and bloodshed among "the people," who for the most part took Jesus for a prophet, was extreme. See Josephus [ Antiquities, 20.5.3]. What plan, if any, these ecclesiastics fixed upon for seizing our Lord, does not appear. But the proposal of Judas being at once and eagerly gone into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast time shall it be done; the unexpected offer of Judas relieving them of their fears. Thus, as Bengel remarks, did the divine counsel take effect.

After two days was the feast of the passover,.... That is, two days after Christ had delivered the foregoing discourse concerning the destruction of the temple at Jerusalem, was the feast of the passover; which was kept in commemoration of God's passing over the houses of the Israelites, when he destroyed the firstborn of Egypt, and made way for the deliverance of the children of Israel from thence: and which was kept by eating the passover lamb; and which, properly speaking, is the feast of the passover: and of unleavened bread; which was the same feast with the other, called so from the unleavened bread which was then eaten; though with this difference, the passover lamb was only eaten on the first night, but unleavened bread was eaten for seven days together. The Syriac, Persic, and Ethiopic versions render it, "the passover of unleavened bread", leaving out the copulative "and". And the chief priests and Scribes sought how they might take him by craft; that is, Jesus, and put him to death: for which purpose they assembled together in Caiaphas the high priest's palace, and there took counsel together how to accomplish it; see Matthew 26:2.

But they said not on the feast day,.... The feast of the passover, and of unleavened bread, which was nigh at hand, and would be two days hence, when there would be a great concourse of people from all parts to keep it: and therefore they did not choose to seize him, and put him to death at that time, lest there should be an uproar of the people; or among them, lest they should rise in his favour, and rescue him out of their hands; See Gill on Matthew 26:5.

We have here instances, I. Of the kindness of Christ's friends, and the provision made of respect and honour for him. Some friends he had, even in and about Jerusalem, that loved him, and never thought they could do enough for him, among whom, though Israel be not gathered, he is, and will be, glorious. 1. Here was one friend, that was so kind as to invite him to sup with him; and he was so kind as to accept the invitation, Mar 14:3. Though he had a prospect of his death approaching, yet he did not abandon himself to a melancholy retirement from all company, but conversed as freely with his friends as usual. 2. Here was another friend, that was so kind as to anoint his head with very precious ointment as he sat at meat. This was an extraordinary piece of respect paid him by a good woman that thought nothing too good to bestow upon Christ, and to do him honour. Now the scripture was fulfilled, When the king sitteth at his table, my spikenard sendeth forth the smell thereof, Sol 1:12. Let us anoint Christ as our Beloved, kiss him with a kiss of affection; and anoint him as our Sovereign, kiss him with a kiss of allegiance. Did he pour out his soul unto death for us, and shall we think any box of ointment too precious to pour out upon him? It is observable that she took care to pour it all out upon Christ's head; she broke the box (so we read it); but because it was an alabaster box, not easily broken, nor was it necessary that it should be broken, to get out the ointment, some read it, she shook the box, or knocked it to the ground, to loosen what was in it, that it might be got out the better; or, she rubbed and scraped out all that stuck tot he sides of it. Christ must have been honoured with all we have, and we must not think to keep back any part of the price. Do we give him the precious ointment of our best affections? Let him have them all; love him with all the heart. Now, (1.) There were those that put a worse construction upon this than it deserved. They called it a waste of the ointment, Mar 14:4. Because they could not have found their hearts to put themselves to such an expense for the honouring of Christ, they thought that she was prodigal, who did. Note, As the vile person ought to be called liberal, nor the churl said to be bountiful (Isa 32:5); so the liberal and bountiful ought not to be called wasteful. They pretend it might have been sold, and given to the poor, Mar 14:5. But as a common piety to the corban will not excuse from a particular charity to a poor parent (Mar 7:11), so a common charity to the poor will not excuse from a particular act of piety to the Lord Jesus. What thy hand finds to do, that is good, do it with thy might. (2.) Our Lord Jesus put a better construction upon it than, for aught that appears, was designed. Probably, she intended no more, than to show the great honour she had for him, before all the company, and to complete his entertainment. But Christ makes it to be an act of great faith, as well as great love (Mar 14:8); "She is come aforehand, to anoint my body to the burying, as if she foresaw that my resurrection would prevent her doing it afterward." This funeral rite was a kind of presage of, or prelude to, his death approaching. See how Christ's heart was filled with the thoughts of his death, how every thing was construed with a reference to that, and how familiarly he spoke of it upon all occasions. It is usual for those who are condemned to die, to have their coffins prepared, and other provision made for their funerals, while they are yet alive; and so Christ accepted this. Christ's death and burial were the lowest steps of his humiliation, and therefore, though he cheerfully submitted to them, yet he would have some marks of honour to attend them, which might help to take off the offence of the cross, and be an intimation how precious in the sight of the Lord the death of his saints is. Christ never rode in triumph into Jerusalem, but when he came thither to suffer; nor had ever his head anointed, but for his burial. (3.) He recommended this piece of heroic piety to the applause of the church in all ages; Wherever this gospel shall be preached, it shall be spoken of, for a memorial of her, Mar 14:9. Note, The honour which attends well-doing, even in this world, is sufficient to balance the reproach and contempt that are cast upon it. The memory of the just is blessed, and they that had trial of cruel mockings, yet obtained a good report, Heb 11:6, Heb 11:39. Thus was this good woman repaid for her box of ointment, Nec oleum perdidit nec operam - She lost neither her oil nor her labour. She got by it that good name which is better than precious ointment. Those that honour Christ he will honour. II. Of the malice of Christ's enemies, and the preparation made by them to do him mischief. 1. The chief priests, his open enemies, consulted how they might put him to death, Mar 14:1, Mar 14:2. The feast of the passover was now at hand, and at that feast he must be crucified, (1.) That his death and suffering might be the more public, and that all Israel, even those of the dispersion, who came from all parts to the feast, might be witnesses of it, and of the wonders that attended it. (2.) That the Anti-type might answer to the type. Christ, our Passover, was sacrificed for us, and brought us out of the house of bondage, at the same time that the paschal lamb was sacrificed, and Israel's deliverance out of Egypt was commemorated. Now see, [1.] How spiteful Christ's enemies were; they did not think it enough to banish or imprison him, for they aimed not only to silence him, and stop his progress for the future, but to be revenged on him for all the good he had done. [2.] How subtle they were; Not on the feast-day, when the people are together; they do not say, Lest they should be disturbed in their devotions, and diverted from them, but, Lest there should be an uproar (Mar 14:2); lest they should rise, and rescue him, and fall foul upon those that attempt any thing against him. They who desired nothing more than the praise of men, dreaded nothing more than the rage and displeasure of men. 2. Judas, his disguised enemy, contracted with them for the betraying of him, Mar 14:10, Mar 14:11. He is said to be one of the twelve that were Christ's family, intimate with him, trained up for the service of the kingdom; and he went to the chief priests, to tender his service in this affair. (1.) That which he proposed to them, was, to betray Christ to them, and to give them notice when and where they might find him, and seize him, without making an uproar among the people, which they were afraid of, if they should seize him when he appeared in public, in the midst of his admirers. Did he know then what help it was they wanted, and where they were run aground in their counsels? It is probable that he did not, for the debate was held in their close cabal. Did they know that he had a mind to serve them, and make court to him? No, they could not imagine that any of his intimates should be so base; but Satan, who was entered into Judas, knew what occasion they had for him, and could guide him to be guide to them, who were contriving to take Jesus. Note, The spirit that works in all the children of disobedience, knows how to bring them in to the assistance one of another in a wicked project, and then to harden them in it, with the fancy that Providence favours them. (2.) That which he proposed to himself, was, to get money by the bargain; he had what he aimed at, when they promised to give him money. Covetousness was Judas's master - lust, his own iniquity, and that betrayed him to the sin of betraying his Master; the devil suited his temptation to that, and so conquered him. It is not said, They promised him preferment (he was not ambitious of that), but, they promised him money. See what need we have to double our guard against the sin that most easily besets us. Perhaps it was Judas's covetousness that brought him at first to follow Christ, having a promise that he should be cash-keeper, or purser, to the society, and he loved in his heart to be fingering money; and now that there was money to be got on the other side, he was as ready to betray him as ever he had been to follow him. Note, Where the principle of men's profession of religion is carnal and worldly, and the serving of a secular interest, the very same principle, whenever the wind turns, will be the bitter root of a vile and scandalous apostasy. (3.) Having secured the money, he set himself to make good his bargain; he sought how he might conveniently betray him, how he might seasonably deliver him up, so as to answer the intention of those who had hired him. See what need we have to be careful that we do not ensnare ourselves in sinful engagements. If at any time we be so ensnared in the words of our mouths, we are concerned to deliver ourselves by a speedy retreat, Pro 6:1-5. It is a rule in our law, as well as in our religion, that an obligation to do an evil thing is null and void; it binds to repentance, not to performance. See how the way of sin is down-hill - when men are in, they must be on; and what wicked contrivances many have in their sinful pursuits, to compass their designs conveniently; but such conveniences will prove mischiefs in the end.

The Supper and the Anointing at Bethany Six Days before the Passover ( Mr 14:3-9 ). The time of this part of the narrative is four days before what has just been related. Had it been part of the regular train of events which our Evangelist designed to record, he would probably have inserted it in its proper place, before the conspiracy of the Jewish authorities. But having come to the treason of Judas, he seems to have gone back upon this scene as what probably gave immediate occasion to the awful deed. 3. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman —It was "Mary," as we learn from Joh 12:3 . having an alabaster box of ointment of spikenard —pure nard, a celebrated aromatic—(See So 1:12 ). very precious —"very costly" ( Joh 12:3 ). and she brake the box, and poured it on his head —"and anointed," adds John ( Joh 12:3 ), "the feet of Jesus, and wiped His feet with her hair: and the house was filled with the odor of the ointment." The only use of this was to refresh and exhilarate—a grateful compliment in the East, amid the closeness of a heated atmosphere, with many guests at a feast. Such was the form in which Mary's love to Christ, at so much cost to herself, poured itself out.

And being in Bethany,.... A place about two miles from Jerusalem, whither he retired after he had took his leave of the temple, and had predicted its destruction; a place he often went to, and from, the last week of his life; having some dear friends, and familiar acquaintance there, as Lazarus, and his two sisters, Martha and Mary, and the person next mentioned: in the house of Simon the leper; so called because he had been one, and to distinguish him from Simon the Pharisee, and Simon Peter the apostle, and others; See Gill on Matthew 26:6; as he sat at meat there came a woman; generally thought to be Mary Magdalene, or Mary the sister of Lazarus: having an alabaster box of ointment of spikenard; or "pure nard", unmixed and genuine; or liquid nard, which was drinkable, and so easy to be poured out; or Pistic nard, called so, either from "Pista", the name of a place from whence it was brought, or from "Pistaca", which, with the Rabbins, signifies "maste"; of which, among other things, this ointment was made. Moreover, ointment of nard was made both of the leaves of nard, and called foliate nard, and of the spikes of it, and called, as here, spikenard. Now ointment made of nard was, as Pliny says (w), the principal among ointments. The Syriac is, by him, said to be the best; this here is said to be very precious, costly, and valuable: and she brake the box. The Syriac and Ethiopic versions render it, "she opened it"; and the Persic version, "she opened the head", or "top of the bottle", or "vial": and poured it on his head; on the head of Christ, as the same version presses it; See Gill on Matthew 26:7. (w) Nat. Hist. l. 12. c. 12.

4. And there were some that had indignation within themselves and said —Matthew says ( Mt 26:8 ), "But when His disciples saw it, they had indignation, saying," &c. The spokesman, however, was none of the true-hearted Eleven—as we learn from John ( Joh 12:4 ): "Then saith one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first in his breast, and issued from his base lips; and some of the rest, ignorant of his true character and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste. Why was this waste of the ointment made?

5. For it might have been sold for more than three hundred pence —between nine and ten pounds sterling. and have been given to the poor. And they murmured against her —"This he said," remarks John ( Joh 12:6 ), and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"—the scrip or treasure chest—"and bare what was put therein"—not "bare it off" by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkable arrangement was this, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of their little property! The purposes which this served are obvious enough; but it is further noticeable, that the remotest hint was never given to the Eleven of his true character, nor did the disciples most favored with the intimacy of Jesus ever suspect him, till a few minutes before he voluntarily separated himself from their company—for ever!

6. And Jesus said, Let her alone; why trouble ye her? she hath wrought a good work on me —It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still; and it was "what she could," and so most acceptable of all.

7. For ye have the poor with you always —referring to De 15:11 . and whensoever ye will ye may do them good: but me ye have not always —a gentle hint of His approaching departure, by One who knew the worth of His own presence.

8. She hath done what she could —a noble testimony, embodying a principle of immense importance. she is come aforehand to anoint my body to the burying —or, as in John ( Joh 12:7 ), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand when that office would have to be performed, and she was not to have that privilege even after the spices were brought for the purpose ( Mr 16:1 ), He lovingly regards it as done now. "In the act of love done to Him," says Olshausen beautifully, "she has erected to herself an eternal monument, as lasting as the Gospel, the eternal Word of God. From generation to generation this remarkable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of the Redeemer, of necessity contribute to its accomplishment." "Who but Himself," asks Stier , "had the power to ensure to any work of man, even if resounding in His own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this, 'Verily I say unto you.'"

And there were some that had indignation within themselves,.... The Syriac version reads, "some of the disciples": agreeably to Matthew 26:8, particularly Judas, and others might be incensed by his means: and said, why was this waste of the ointment made? See Gill on Matthew 26:8.

For it might have been sold for more than three hundred pence,.... Which, was to the value of our money nine pounds, seven shillings, and sixpence: and given to the poor; which was thought to be a better way of expending it, than by pouring it on the head of Christ: and they murmured against her: that she should lavish so much money away in such an imprudent manner; they reproved her for it, expressed much resentment at it, and were very angry with, her upon the account of it; See Gill on Matthew 26:8, Matthew 26:9.

And Jesus said, let her alone,.... Jesus knowing the secret indignation of some of his disciples, and their private murmurings at the woman, and their continual teasings of her, because of the expense of the ointment, said to them, as the Arabic and Ethiopic versions read; or "to the disciples", as the Persic, let the woman alone, cease to chide and reprove her for what she has done; why trouble ye her? why do you grieve her, by charging her with imprudence and extravagance, as if she had been guilty of a very great crime? she is so far from it, that she hath wrought a good work on me; she has done me an honour; expressed faith in me, and shown love to me, and ought to be commended, and not reproved; See Gill on Matthew 26:10.

For ye have the poor with you always,.... See Gill on Matthew 26:11; and whensoever ye will ye may do them good; by feeding them when hungry, clothing them when naked, and supplying them with the necessaries of life: but me ye have not always; meaning, with respect to his bodily presence, which, in a short time, would be removed from them, and they would have no opportunity of showing him any such outward respect personally; See Gill on Matthew 26:11.

She hath done what she could,.... What she had in her heart, and in the power of her hands to do; she hath done according to her ability, and her good will; and if she had not done it now, she could not have done it at all. She is come aforehand to anoint my body to the burying; or, "as if it was to bury me", as the Syriac version renders it. Christ signifies by this, that he should shortly die, and that this woman came before hand to anoint him, and, as it were, to perform the funeral rites before he was dead; it being revealed to her by the Spirit, that Jesus would quickly die, and she should not be able to perform this good work when dead, and therefore came to do it before; or, at least, she was directed by the Spirit of God, because she would be prevented doing it afterwards; See Gill on Matthew 26:12.

Verily I say unto you,.... And you may assure yourselves of the truth of it: wheresoever this Gospel, of the death and resurrection of Christ, shall be preached throughout the whole world, as it shall be, this also that she hath done shall be spoken of for a memorial of her; in remembrance of her, and her work, and in commendation of her faith, love, and duty; See Gill on Matthew 26:13.