<hi type="bold">12. And on the morrow--</hi>The Triumphal Entry being on the first day of the week, this following day was Monday.

<hi type="bold">when they were come from Bethany--</hi>"in the morning" (<reference osisRef="Matt.21.18">Mt 21:18</reference>).

<hi type="bold">he was hungry--</hi>How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" (<reference osisRef="Luke.6.12">Lu 6:12</reference>); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" (<reference osisRef="Mark.1.35">Mr 1:35</reference>); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" (<reference osisRef="John.9.4">Joh 9:4</reference>). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of--it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.

12. And on the morrow-- The Triumphal Entry being on the first day of the week, this following day was Monday. when they were come from Bethany-- "in the morning" (Mt 21:18). he was hungry-- How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" (Lu 6:12); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" (Mr 1:35); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" (Joh 9:4). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of--it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.


<hi type="bold">13. And seeing a fig tree--</hi>(In <reference osisRef="Matt.21.19">Mt 21:19</reference>, it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in <reference osisRef="Matt.8.19">Mt 8:19</reference>, &c.). Bethphage, which adjoined Bethany, derives its name from its being a fig region--"House of figs."

<hi type="bold">afar off having leaves--</hi>and therefore promising fruit, which in the case of figs come before the leaves.

<hi type="bold">he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet--</hi>What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.

13. And seeing a fig tree-- (In Mt 21:19, it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in Mt 8:19, &c.). Bethphage, which adjoined Bethany, derives its name from its being a fig region--"House of figs." afar off having leaves-- and therefore promising fruit, which in the case of figs come before the leaves. he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet-- What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.


<hi type="bold">14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever--</hi>That word did not make the tree barren, but sealed it up in its own barrenness. See on <reference osisRef="Matt.13.13-Matt.13.15">Mt 13:13-15</reference>.

<hi type="bold">And his disciples heard it--</hi>and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.

 Second Cleansing of the Temple (<reference osisRef="Mark.11.15-Mark.11.18">Mr 11:15-18</reference>).

 For the exposition of this portion, see on <reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>.

 Lessons from the Cursing of the Fig Tree (<reference osisRef="Mark.11.20-Mark.11.26">Mr 11:20-26</reference>).

14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever-- That word did not make the tree barren, but sealed it up in its own barrenness. See on Mt 13:13-15. And his disciples heard it-- and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day. Second Cleansing of the Temple (Mr 11:15-18). For the exposition of this portion, see on Lu 19:45-48. Lessons from the Cursing of the Fig Tree (Mr 11:20-26).


<hi type="bold">20. And in the morning--</hi>of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany.

<hi type="bold">as they passed by--</hi>going into Jerusalem again.

<hi type="bold">they saw the fig tree dried up from the roots--</hi>no partial blight, leaving life in the root; but it was now dead, root and branch. In <reference osisRef="Matt.21.19">Mt 21:19</reference> it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter--dying and dead--are represented by him as one. The only difference is between a more summary and a more detailed narrative, each of which only confirms the other.

20. And in the morning-- of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany. as they passed by-- going into Jerusalem again. they saw the fig tree dried up from the roots-- no partial blight, leaving life in the root; but it was now dead, root and branch. In Mt 21:19 it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter--dying and dead--are represented by him as one. The only difference is between a more summary and a more detailed narrative, each of which only confirms the other.


<hi type="bold">21. And Peter calling to remembrance saith unto him--</hi>satisfied that a miracle so very peculiar--a miracle, not of blessing, as all His other miracles, but of cursing--could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject.

<hi type="bold">Master, behold, the fig tree which thou cursedst is withered away--</hi>so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew (<reference osisRef="Matt.21.20">Mt 21:20</reference>) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.

21. And Peter calling to remembrance saith unto him-- satisfied that a miracle so very peculiar--a miracle, not of blessing, as all His other miracles, but of cursing--could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject. Master, behold, the fig tree which thou cursedst is withered away-- so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew (Mt 21:20) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.


22. And Jesus answering saith unto them, Have faith in God.


<hi type="bold">23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed ... he shall have whatsoever he saith--</hi>Here is the lesson now. From the nature of the case supposed--that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire--it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.

23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed... he shall have whatsoever he saith-- Here is the lesson now. From the nature of the case supposed--that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire--it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.


<hi type="bold">24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them--</hi>This verse only generalizes the assurance of <reference osisRef="Mark.11.23">Mr 11:23</reference>; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.

24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them-- This verse only generalizes the assurance of Mr 11:23; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.


<hi type="bold">25. And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses, &c.--</hi>This is repeated from the Sermon on the Mount (see on <reference osisRef="Matt.6.12">Mt 6:12</reference>); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected.

<title type="x-s3"><reference osisRef="Mark.11.27-Mark.11.33">Mr 11:27-33</reference>. The Authority of Jesus Questioned--His Reply. ( = <reference osisRef="Matt.21.23-Matt.21.27">Mt 21:23-27</reference>; <reference osisRef="Luke.20.1-Luke.20.8">Lu 20:1-8</reference>).</title> <title type="x-s3">See on <reference osisRef="Matt.21.23-Matt.21.27">Mt 21:23-27</reference>.</title>
 <chapter eID="Mark.11"/>

25. And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses, &c.-- This is repeated from the Sermon on the Mount (see on Mt 6:12); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected. Mr 11:27-33. The Authority of Jesus Questioned--His Reply. ( = Mt 21:23-27; Lu 20:1-8). See on Mt 21:23-27.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Mark.12.1-Mark.12.12">Mr 12:1-12</reference>. Parable of the Wicked Husbandmen. ( = <reference osisRef="Matt.21.33-Matt.21.46">Mt 21:33-46</reference>; <reference osisRef="Luke.20.9-Luke.20.18">Lu 20:9-18</reference>).</title>
 See on <reference osisRef="Matt.21.33-Matt.21.46">Mt 21:33-46</reference>.
 <title type="x-s3"><reference osisRef="Mark.12.13-Mark.12.40">Mr 12:13-40</reference>. Entangling Questions about Tribute the Resurrection, and the Great Commandment, with the Replies--Christ Baffles the Pharisees by a Question about David, and Denounces the Scribes. ( = <reference osisRef="Matt.22.15-Matt.22.46">Mt 22:15-46</reference>; <reference osisRef="Luke.20.20-Luke.20.47">Lu 20:20-47</reference>).</title>
 The time of this section appears to be still the third day (Tuesday) of Christ's last week. Matthew introduces the subject by saying (<reference osisRef="Matt.22.15">Mt 22:15</reference>), "Then went the Pharisees and took counsel how they might entangle Him in His talk."

<hi type="bold">13. And they send unto him certain of the Pharisees--</hi>"their disciples," says Matthew (<reference osisRef="Matt.22.16">Mt 22:16</reference>); probably young and zealous scholars in that hardening school.

<hi type="bold">and of the Herodians--</hi>(See on <reference osisRef="Matt.12.14">Mt 12:14</reference>). In <reference osisRef="Luke.20.20">Lu 20:20</reference> these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.

 Tribute to Cæsar (<reference osisRef="Mark.12.14-Mark.12.17">Mr 12:14-17</reference>).

CHAPTER 12 Mr 12:1-12. Parable of the Wicked Husbandmen. ( = Mt 21:33-46; Lu 20:9-18). See on Mt 21:33-46. Mr 12:13-40. Entangling Questions about Tribute the Resurrection, and the Great Commandment, with the Replies--Christ Baffles the Pharisees by a Question about David, and Denounces the Scribes. ( = Mt 22:15-46; Lu 20:20-47). The time of this section appears to be still the third day (Tuesday) of Christ's last week. Matthew introduces the subject by saying (Mt 22:15), "Then went the Pharisees and took counsel how they might entangle Him in His talk." 13. And they send unto him certain of the Pharisees-- "their disciples," says Matthew (Mt 22:16); probably young and zealous scholars in that hardening school. and of the Herodians-- (See on Mt 12:14). In Lu 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke. Tribute to Cæsar (Mr 12:14-17).


<hi type="bold">14. And when they were come, they say unto him, Master--</hi>Teacher.

<hi type="bold">we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth--</hi>By such flattery--though they said only the truth--they hoped to throw Him off His guard.

<hi type="bold">Is it lawful to give tribute to Cæsar, or not?--</hi>It was the civil poll tax paid by all enrolled in the "census." See on <reference osisRef="Matt.17.25">Mt 17:25</reference>.

14. And when they were come, they say unto him, Master-- Teacher. we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth-- By such flattery--though they said only the truth--they hoped to throw Him off His guard. Is it lawful to give tribute to Cæsar, or not?-- It was the civil poll tax paid by all enrolled in the "census." See on Mt 17:25.


<hi type="bold">15. Shall we give, or shall we not give? But he, knowing their hypocrisy--</hi>"their wickedness" (<reference osisRef="Matt.22.18">Mt 22:18</reference>); "their craftiness" (<reference osisRef="Luke.20.23">Lu 20:23</reference>). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,

<hi type="bold">He said unto them, Why tempt ye me?--</hi>"hypocrites!"

<hi type="bold">bring me a penny that I may see it--</hi>"the tribute money" (<reference osisRef="Matt.22.19">Mt 22:19</reference>).

15. Shall we give, or shall we not give? But he, knowing their hypocrisy-- "their wickedness" (Mt 22:18); "their craftiness" (Lu 20:23). The malignity of their hearts took the form of craft, pretending what they did not feel--an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this, He said unto them, Why tempt ye me?-- "hypocrites!" bring me a penny that I may see it-- "the tribute money" (Mt 22:19).


<hi type="bold">16. And they brought it. And he saith unto them, Whose is this image--</hi>stamped upon the coin.

<hi type="bold">and superscription?--</hi>the words encircling it on the obverse side.

 And they said unto him, Cæsar's.

16. And they brought it. And he saith unto them, Whose is this image-- stamped upon the coin. and superscription?-- the words encircling it on the obverse side. And they said unto him, Cæsar's.


<hi type="bold">17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's--</hi>Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.

<hi type="bold">and to God the things that are God's--</hi>How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

<hi type="bold">and they marvelled at him--</hi>"at His answer, and held their peace" (<reference osisRef="Luke.20.26">Lu 20:26</reference>), "and left Him, and went their way" (<reference osisRef="Matt.22.22">Mt 22:22</reference>).

 The Resurrection (<reference osisRef="Mark.12.18-Mark.12.27">Mr 12:18-27</reference>).

17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's-- Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare. and to God the things that are God's-- How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight! and they marvelled at him-- "at His answer, and held their peace" (Lu 20:26), "and left Him, and went their way" (Mt 22:22). The Resurrection (Mr 12:18-27).


<hi type="bold">18. Then come unto him the Sadducees, which say there is no resurrection--</hi>"neither angel nor spirit" (<reference osisRef="Acts.23.7">Ac 23:7</reference>). They were the materialists of the day. See on <reference osisRef="Acts.23.6">Ac 23:6</reference>.

<hi type="bold">and they asked him, saying--</hi>as follows:

18. Then come unto him the Sadducees, which say there is no resurrection-- "neither angel nor spirit" (Ac 23:7). They were the materialists of the day. See on Ac 23:6. and they asked him, saying-- as follows:


<hi type="bold">19-22. Master, Moses wrote unto us--</hi>(<reference osisRef="Deut.25.5">De 25:5</reference>).

 If a man's brother die, and leave his wife behind him ... And the seven had her, and left no seed: last of all the woman died also.

19-22. Master, Moses wrote unto us-- (De 25:5). If a man's brother die, and leave his wife behind him... And the seven had her, and left no seed: last of all the woman died also.


23. In the resurrection therefore when they shall rise, &c.


<hi type="bold">24. Do ye not therefore err, because ye know not the scriptures--</hi>regarding the future state.

<hi type="bold">neither the power of God?--</hi>before which a thousand such difficulties vanish.

24. Do ye not therefore err, because ye know not the scriptures-- regarding the future state. neither the power of God?-- before which a thousand such difficulties vanish.


<hi type="bold">25. For when they shall rise from the dead, they neither marry, nor are given in marriage--</hi>"neither can they die any more" (<reference osisRef="Luke.20.36">Lu 20:36</reference>). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

<hi type="bold">but are as the angels which are in heaven--</hi>In Luke (<reference osisRef="Luke.20.36">Lu 20:36</reference>) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (<reference osisRef="Luke.20.36">Lu 20:36</reference>)--"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (<reference osisRef="Rom.8.21">Ro 8:21</reference>, <reference osisRef="Rom.8.23">23</reference>), and so being the children of their Father's immortality (<reference osisRef="1Tim.6.16">1Ti 6:16</reference>).

25. For when they shall rise from the dead, they neither marry, nor are given in marriage-- "neither can they die any more" (Lu 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease. but are as the angels which are in heaven-- In Luke (Lu 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point--the immortality of their nature. A beautiful clause is added in Luke (Lu 20:36)--"and are the children of God"--not in respect of character, which is not here spoken of, but of nature--"being the children of the resurrection," as rising to an undecaying existence (Ro 8:21, 23), and so being the children of their Father's immortality (1Ti 6:16).


<hi type="bold">26. And as touching the dead, that they rise: have ye not read in the book of Moses--</hi>"even Moses" (<reference osisRef="Luke.20.37">Lu 20:37</reference>), whom they had just quoted for the purpose of entangling Him.

<hi type="bold">how in the bush God spake unto him--</hi>either "at the bush," as the same expression is rendered in <reference osisRef="Luke.20.37">Lu 20:37</reference>, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.

<hi type="bold">saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?--</hi>(<reference osisRef="Exod.3.6">Ex 3:6</reference>).

26. And as touching the dead, that they rise: have ye not read in the book of Moses-- "even Moses" (Lu 20:37), whom they had just quoted for the purpose of entangling Him. how in the bush God spake unto him-- either "at the bush," as the same expression is rendered in Lu 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual. saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?-- (Ex 3:6).


<hi type="bold">27. He is not the God of the dead, but the God of the living--</hi>not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (<reference osisRef="Luke.20.38">Lu 20:38</reference>)--"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare <reference osisRef="Rom.6.10">Ro 6:10</reference>, <reference osisRef="Rom.6.11">11</reference>). In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (<reference osisRef="Heb.11.16">He 11:16</reference>). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so Josephus is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says <reference osisRef="Matt.22.23">Mt 22:23</reference>), "they were astonished at His doctrine." "Then," adds <reference osisRef="Luke.20.39">Lu 20:39</reference>, <reference osisRef="Luke.20.40">40</reference>, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled.

 The Great Commandment (<reference osisRef="Mark.12.28-Mark.12.34">Mr 12:28-34</reference>).

 "But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (<reference osisRef="Matt.22.34">Mt 22:34</reference>).

27. He is not the God of the dead, but the God of the living-- not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Lu 20:38)--"in His view," or "in His estimation." This last statement--found only in Luke--though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare Ro 6:10, 11). In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (He 11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so Josephus is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says Mt 22:23), "they were astonished at His doctrine." "Then," adds Lu 20:39, 40, "certain of the scribes answering said, Master, thou hast well said"--enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"--neither party could; both being for the time utterly foiled. The Great Commandment (Mr 12:28-34). "But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Mt 22:34).


<hi type="bold">28. And one of the scribes--</hi>"a lawyer," says Matthew (<reference osisRef="Matt.22.35">Mt 22:35</reference>); that is, teacher of the law.

<hi type="bold">came, and having heard them reasoning together, and perceiving that he had answered them well, asked him--</hi>manifestly in no bad spirit. When Matthew (<reference osisRef="Matt.22.35">Mt 22:35</reference>) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant.

<hi type="bold">Which is the first commandment of all?--</hi>first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers--ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (<reference osisRef="Matt.7.6">Mt 7:6</reference>).

28. And one of the scribes-- "a lawyer," says Matthew (Mt 22:35); that is, teacher of the law. came, and having heard them reasoning together, and perceiving that he had answered them well, asked him-- manifestly in no bad spirit. When Matthew (Mt 22:35) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant. Which is the first commandment of all?-- first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers--ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (Mt 7:6).


<hi type="bold">29. And Jesus answered him, The first of all the commandments is--</hi>The readings here vary considerably. Tischendorf and Tregelles read simply, "the first is"; and they are followed by Meyer and Alford. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare <reference osisRef="Matt.23.23">Mt 23:23</reference>).

<hi type="bold">Hear, O Israel; the Lord our God is one Lord--</hi>This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God--"One Jehovah!"

29. And Jesus answered him, The first of all the commandments is-- The readings here vary considerably. Tischendorf and Tregelles read simply, "the first is"; and they are followed by Meyer and Alford. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare Mt 23:23). Hear, O Israel; the Lord our God is one Lord-- This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God--"One Jehovah!"


<hi type="bold">30. And thou shalt--</hi>We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.

<hi type="bold">Thou shalt love--</hi>We now come to the glorious Object of that demanded affection.

<hi type="bold">Thou shalt love the Lord, thy God--</hi>that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I Am," and there is none else; who, though by His name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a real and definite relationship, out of which arises His claim and Thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"

<hi type="bold">with thy heart--</hi>This sometimes means "the whole inner man" (as <reference osisRef="Prov.4.23">Pr 4:23</reference>); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in <reference osisRef="Phil.4.7">Php 4:7</reference>). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God"

<hi type="bold">with thy mind--</hi>This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"

<hi type="bold">with thy strength--</hi>This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (<reference osisRef="Eccl.9.10">Ec 9:10</reference>). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.

30. And thou shalt-- We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it--but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are--in a good sense, it is true, but still are properly--selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist. Thou shalt love-- We now come to the glorious Object of that demanded affection. Thou shalt love the Lord, thy God-- that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I Am," and there is none else; who, though by His name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a real and definite relationship, out of which arises His claim and Thy duty--of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God" with thy heart-- This sometimes means "the whole inner man" (as Pr 4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"--the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in Php 4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God" with thy mind-- This commands our intellectual nature: Thou shalt put intelligence into thine affection--in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God" with thy strength-- This commands our energies: Thou shalt put intensity into thine affection--"Do it with thy might" (Ec 9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers--with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.


<hi type="bold">31. And the second is like--</hi>"unto it" (<reference osisRef="Matt.22.39">Mt 22:39</reference>); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love--our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.

<hi type="bold">Thou shall love thy neighbour as thyself--</hi>Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (<reference osisRef="Matt.7.12">Mt 7:12</reference>) is here our best interpreter of the nature and extent of these claims.

<hi type="bold">There is none other commandment greater than these--</hi>or, as in <reference osisRef="Matt.22.40">Mt 22:40</reference>, "On these two commandments hang all the Law and the Prophets" (see on <reference osisRef="Matt.5.17">Mt 5:17</reference>). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this--all this--alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!

31. And the second is like-- "unto it" (Mt 22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love--our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other. Thou shall love thy neighbour as thyself-- Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (Mt 7:12) is here our best interpreter of the nature and extent of these claims. There is none other commandment greater than these-- or, as in Mt 22:40, "On these two commandments hang all the Law and the Prophets" (see on Mt 5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this--all this--alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!


<hi type="bold">32. And the scribe said unto him, Well, Master--</hi>Teacher.

<hi type="bold">thou hast said the truth: for there is one God; and there is none other but he--</hi>The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.

32. And the scribe said unto him, Well, Master-- Teacher. thou hast said the truth: for there is one God; and there is none other but he-- The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.


<hi type="bold">33. And to love him with all the heart ... and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices--</hi>more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.

33. And to love him with all the heart... and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices-- more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.


<hi type="bold">34. And when Jesus saw that he answered discreetly--</hi>rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.

<hi type="bold">he said unto him, Thou art not far from the kingdom of God--</hi>for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (<reference osisRef="Rom.7.14">Ro 7:14</reference>, 24, 25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (<reference osisRef="Acts.6.7">Ac 6:7</reference>), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it.

<hi type="bold">And no man after that durst ask any question--</hi>all feeling that they were no match for Him, and that it was vain to enter the lists with Him.

 Christ Baffles the Pharisees Regarding David (<reference osisRef="Mark.12.35-Mark.12.37">Mr 12:35-37</reference>).

34. And when Jesus saw that he answered discreetly-- rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things. he said unto him, Thou art not far from the kingdom of God-- for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (Ro 7:14, 24, 25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (Ac 6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it. And no man after that durst ask any question-- all feeling that they were no match for Him, and that it was vain to enter the lists with Him. Christ Baffles the Pharisees Regarding David (Mr 12:35-37).


<hi type="bold">35. And Jesus answered and said, while he taught in the temple--</hi>and "while the Pharisees were gathered together" (<reference osisRef="Matt.22.41">Mt 22:41</reference>).

<hi type="bold">How say the scribes that Christ is the son of David?--</hi>How come they to give it out that Messiah is to be the son of David? In Matthew (<reference osisRef="Matt.22.42">Mt 22:42</reference>), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (<reference osisRef="Matt.22.42">Mt 22:42</reference>, <reference osisRef="Matt.22.43">43</reference>).

35. And Jesus answered and said, while he taught in the temple-- and "while the Pharisees were gathered together" (Mt 22:41). How say the scribes that Christ is the son of David?-- How come they to give it out that Messiah is to be the son of David? In Matthew (Mt 22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (Mt 22:42, 43).


<hi type="bold">36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool--</hi>(<reference osisRef="Ps.110.1">Psa 110:1</reference>).

36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool-- (Psa 110:1).


<hi type="bold">37. David therefore himself calleth him Lord; and whence is he then his son?--</hi>There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle.

<hi type="bold">And the common people--</hi>the immense crowd.

<hi type="bold">heard him gladly--</hi>"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (<reference osisRef="Matt.22.46">Mt 22:46</reference>).

 The Scribes Denounced (<reference osisRef="Mark.12.38-Mark.12.40">Mr 12:38-40</reference>).

37. David therefore himself calleth him Lord; and whence is he then his son?-- There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom--of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects--furnish the only key to this puzzle. And the common people-- the immense crowd. heard him gladly-- "And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (Mt 22:46). The Scribes Denounced (Mr 12:38-40).


<hi type="bold">38. And he said unto them in his doctrine--</hi>rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (<reference osisRef="Matt.23.1-Matt.23.39">Mt 23:1-39</reference>). Luke says (<reference osisRef="Luke.20.45">Lu 20:45</reference>) this was "in the audience of all the people said unto His disciples."

<hi type="bold">Beware of the scribes, which love--</hi>or like.

<hi type="bold">to go in long clothing--</hi>(see on <reference osisRef="Matt.23.5">Mt 23:5</reference>).

 and love salutations in the market-places,

38. And he said unto them in his doctrine-- rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (Mt 23:1-39). Luke says (Lu 20:45) this was "in the audience of all the people said unto His disciples." Beware of the scribes, which love-- or like. to go in long clothing-- (see on Mt 23:5). and love salutations in the market-places,


<hi type="bold">39. And the chief seats in the synagogues, and the uppermost rooms--</hi>or positions.

<hi type="bold">at feasts--</hi>On this love of distinction, see on <reference osisRef="Luke.14.7">Lu 14:7</reference>; <reference osisRef="Matt.6.5">Mt 6:5</reference>.

39. And the chief seats in the synagogues, and the uppermost rooms-- or positions. at feasts-- On this love of distinction, see on Lu 14:7; Mt 6:5.


40. Which devour widows' houses, and for a pretence make long prayers: <hi type="bold">these shall receive greater damnation--</hi>They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare <reference osisRef="Matt.23.33">Mt 23:33</reference>). A lifelike description this of the Romish clergy, the true successors of "the scribes."

<title type="x-s3"><reference osisRef="Mark.12.41-Mark.12.44">Mr 12:41-44</reference>. The Widow's Two Mites. ( = <reference osisRef="Luke.21.1-Luke.21.4">Lu 21:1-4</reference>).</title> <title type="x-s3">See on <reference osisRef="Luke.21.1-Luke.21.4">Lu 21:1-4</reference>.</title>
 <chapter eID="Mark.12"/>

40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation-- They took advantage of their helpless condition and confiding character to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Compare Mt 23:33). A lifelike description this of the Romish clergy, the true successors of "the scribes." Mr 12:41-44. The Widow's Two Mites. ( = Lu 21:1-4). See on Lu 21:1-4.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Mark.13.1-Mark.13.37">Mr 13:1-37</reference>. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = <reference osisRef="Matt.24.1-Matt.24.51">Mt 24:1-51</reference>; <reference osisRef="Luke.21.5-Luke.21.36">Lu 21:5-36</reference>).</title>
<hi type="bold">Jesus had uttered all His mind against the Jewish ecclesiastics, exposing their character with withering plainness, and denouncing, in language of awful severity, the judgments of God against them for that unfaithfulness to their trust which was bringing ruin upon the nation. He had closed this His last public discourse (<reference osisRef="Matt.23.1-Matt.23.39">Mt 23:1-39</reference>) by a passionate lamentation over Jerusalem, and a solemn farewell to the temple. "And," says Matthew (<reference osisRef="Matt.24.1">Mt 24:1</reference>), "Jesus went out and departed from the temple"--</hi>never more to re-enter its precincts, or open His mouth in public teaching. With this act ended His public ministry. As He withdrew, says Olshausen, the gracious presence of God left the sanctuary; and the temple, with all its service, and the whole theocratic constitution, was given over to destruction. What immediately followed is, as usual, most minutely and graphically described by our Evangelist.

<hi type="bold">1. And as he went out of the temple, one of his disciples saith unto him--</hi>The other Evangelists are less definite. "As some spake," says Luke (<reference osisRef="Luke.21.5">Lu 21:5</reference>); "His disciples came to Him," says Matthew (<reference osisRef="Matt.24.2">Mt 24:2</reference>). Doubtless it was the speech of one, the mouthpiece, likely, of others.

<hi type="bold">Master--</hi>Teacher.

<hi type="bold">see what manner of stones and what buildings are here--</hi>wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.

CHAPTER 13 Mr 13:1-37. Christ's Prophecy of the Destruction of Jerusalem, and Warnings Suggested by It to Prepare for His Second Coming. ( = Mt 24:1-51; Lu 21:5-36). Jesus had uttered all His mind against the Jewish ecclesiastics, exposing their character with withering plainness, and denouncing, in language of awful severity, the judgments of God against them for that unfaithfulness to their trust which was bringing ruin upon the nation. He had closed this His last public discourse (Mt 23:1-39) by a passionate lamentation over Jerusalem, and a solemn farewell to the temple. "And," says Matthew (Mt 24:1), "Jesus went out and departed from the temple"-- never more to re-enter its precincts, or open His mouth in public teaching. With this act ended His public ministry. As He withdrew, says Olshausen, the gracious presence of God left the sanctuary; and the temple, with all its service, and the whole theocratic constitution, was given over to destruction. What immediately followed is, as usual, most minutely and graphically described by our Evangelist. 1. And as he went out of the temple, one of his disciples saith unto him-- The other Evangelists are less definite. "As some spake," says Luke (Lu 21:5); "His disciples came to Him," says Matthew (Mt 24:2). Doubtless it was the speech of one, the mouthpiece, likely, of others. Master-- Teacher. see what manner of stones and what buildings are here-- wondering probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, who gives a minute account of the wonderful structure, speaks of stones forty cubits long [Wars of the Jews, 5.5.1.] and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that of the whitest marble [Wars of the Jews, 5.5.2]. Six days' battering at the walls, during the siege, made no impression upon them [Wars of the Jews, 6.4.1]. Some of the under-building, yet remaining, and other works, are probably as old as the first temple.


<hi type="bold">2. And Jesus answering said unto him, Seest thou these great buildings?--</hi>"Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate."

<hi type="bold">there shall not be left--</hi>"left here" (<reference osisRef="Matt.24.2">Mt 24:2</reference>).

<hi type="bold">one stone upon another, that shall not be thrown down--</hi>Titus ordered the whole city and temple to be demolished [Josephus, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7].

2. And Jesus answering said unto him, Seest thou these great buildings?-- "Ye call My attention to these things? I have seen them. Ye point to their massive and durable appearance: now listen to their fate." there shall not be left-- "left here" (Mt 24:2). one stone upon another, that shall not be thrown down-- Titus ordered the whole city and temple to be demolished [Josephus, Wars of the Jews, 7.1.1]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up [Wars of the Jews, 7.8.7].


<hi type="bold">3. And as he sat upon the Mount of Olives, over against the temple--</hi>On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist!

<hi type="bold">Peter and James and John and Andrew asked him privately--</hi>The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve.

3. And as he sat upon the Mount of Olives, over against the temple-- On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist! Peter and James and John and Andrew asked him privately-- The other Evangelists tell us merely that "the disciples" did so. But Mark not only says that it was four of them, but names them; and they were the first quarternion of the Twelve.


<hi type="bold">4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?--</hi>"and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions.

 Prophecies of the Destruction of Jerusalem (<reference osisRef="Mark.13.5-Mark.13.31">Mr 13:5-31</reference>).

4. Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?-- "and what shall be the sign of Thy coming, and of the end of the world?" They no doubt looked upon the date of all these things as one and the same, and their notions of the things themselves were as confused as of the times of them. Our Lord takes His own way of meeting their questions. Prophecies of the Destruction of Jerusalem (Mr 13:5-31).


5. And Jesus answering them began to say, Take heed lest any man deceive you:


<hi type="bold">6. For many shall come in my name, saying, I am Christ--</hi>(see <reference osisRef="Matt.24.5">Mt 24:5</reference>)--"and the time draweth nigh" (<reference osisRef="Luke.21.8">Lu 21:8</reference>); that is, the time of the kingdom in its full splendor.

<hi type="bold">and shall deceive many--</hi>"Go ye not therefore after them" (<reference osisRef="Luke.21.8">Lu 21:8</reference>). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty--for our Lord is addressing His own genuine disciples--but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them."

6. For many shall come in my name, saying, I am Christ-- (see Mt 24:5)--"and the time draweth nigh" (Lu 21:8); that is, the time of the kingdom in its full splendor. and shall deceive many-- "Go ye not therefore after them" (Lu 21:8). The reference here seems not to be to pretended Messiahs, deceiving those who rejected the claims of Jesus, of whom indeed there were plenty--for our Lord is addressing His own genuine disciples--but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to the words, "Go ye not therefore after them."


<hi type="bold">7. And when ye shall hear of wars and rumours of wars, be ye not troubled--</hi>(See on <reference osisRef="Mark.13.13">Mr 13:13</reference>, and compare <reference osisRef="Isa.8.11-Isa.8.14">Is 8:11-14</reference>).

<hi type="bold">for such things must needs be; but the end shall not be yet--</hi>In Luke (<reference osisRef="Luke.21.9">Lu 21:9</reference>), "the end is not by and by," or "immediately." Worse must come before all is over.

7. And when ye shall hear of wars and rumours of wars, be ye not troubled-- (See on Mr 13:13, and compare Is 8:11-14). for such things must needs be; but the end shall not be yet-- In Luke (Lu 21:9), "the end is not by and by," or "immediately." Worse must come before all is over.


<hi type="bold">8. These are the beginnings of sorrows--</hi>"of travail-pangs," to which heavy calamities are compared. (See <reference osisRef="Jer.4.31">Jr 4:31</reference>, &c.). The annals of Tacitus tell us how the Roman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple.

8. These are the beginnings of sorrows-- "of travail-pangs," to which heavy calamities are compared. (See Jr 4:31, &c.). The annals of Tacitus tell us how the Roman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple.


<hi type="bold">9. But take heed to yourselves: for--</hi>"before all these things" (<reference osisRef="Luke.21.12">Lu 21:12</reference>); that is, before these public calamities come.

<hi type="bold">they shall deliver you up to councils; and in the synagogues ye shall be beaten--</hi>These refer to ecclesiastical proceedings against them.

<hi type="bold">and ye shall be brought before rulers and kings--</hi>before civil tribunals next.

<hi type="bold">for my sake, for a testimony against them--</hi>rather "unto them"--to give you an opportunity of bearing testimony to Me before them. In the Acts of the Apostles we have the best commentary on this announcement. (Compare <reference osisRef="Matt.10.17">Mt 10:17</reference>, <reference osisRef="Matt.10.18">18</reference>).

9. But take heed to yourselves: for-- "before all these things" (Lu 21:12); that is, before these public calamities come. they shall deliver you up to councils; and in the synagogues ye shall be beaten-- These refer to ecclesiastical proceedings against them. and ye shall be brought before rulers and kings-- before civil tribunals next. for my sake, for a testimony against them-- rather "unto them"--to give you an opportunity of bearing testimony to Me before them. In the Acts of the Apostles we have the best commentary on this announcement. (Compare Mt 10:17, 18).


<hi type="bold">10. And the gospel must first be published among all nations--</hi>"for a witness, and then shall the end come" (<reference osisRef="Matt.24.14">Mt 24:14</reference>). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to "the end."

10. And the gospel must first be published among all nations-- "for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to "the end."


<hi type="bold">11. But when they shall lead you, and deliver you up, take no thought beforehand--</hi>"Be not anxious beforehand."

<hi type="bold">what ye shall speak, neither do ye premeditate--</hi>"Be not filled with apprehension, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say."

<hi type="bold">but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost--</hi>(See on <reference osisRef="Matt.10.19">Mt 10:19</reference>, <reference osisRef="Matt.10.20">20</reference>.)

11. But when they shall lead you, and deliver you up, take no thought beforehand-- "Be not anxious beforehand." what ye shall speak, neither do ye premeditate-- "Be not filled with apprehension, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say." but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost-- (See on Mt 10:19, 20.)


<hi type="bold">13. And ye shall be hated of all men for my name's sake--</hi>Matthew (<reference osisRef="Matt.24.12">Mt 24:12</reference>) adds this important intimation: "And because iniquity shall abound, the love of many"--"of the many," or "of the most," that is, of the generality of professed disciples--"shall wax cold." Sad illustrations of the effect of abounding iniquity in cooling the love even of faithful disciples we have in the Epistle of James, written about the period here referred to, and too frequently ever since.

<hi type="bold">but he that shall endure unto the end, the same shall be saved--</hi>See on <reference osisRef="Matt.10.21">Mt 10:21</reference>, <reference osisRef="Matt.10.22">22</reference>; and compare <reference osisRef="Heb.10.38">He 10:38</reference>, <reference osisRef="Heb.10.39">39</reference>, which is a manifest allusion to these words of Christ; also <reference osisRef="Rev.2.10">Re 2:10</reference>. Luke (<reference osisRef="Luke.21.18">Lu 21:18</reference>) adds these reassuring words: "But there shall not an hair of your heads perish." Our Lord had just said (<reference osisRef="Luke.21.16">Lu 21:16</reference>) that they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of Psa 91:1-18 and such like.

13. And ye shall be hated of all men for my name's sake-- Matthew (Mt 24:12) adds this important intimation: "And because iniquity shall abound, the love of many"--"of the many," or "of the most," that is, of the generality of professed disciples--"shall wax cold." Sad illustrations of the effect of abounding iniquity in cooling the love even of faithful disciples we have in the Epistle of James, written about the period here referred to, and too frequently ever since. but he that shall endure unto the end, the same shall be saved-- See on Mt 10:21, 22; and compare He 10:38, 39, which is a manifest allusion to these words of Christ; also Re 2:10. Luke (Lu 21:18) adds these reassuring words: "But there shall not an hair of your heads perish." Our Lord had just said (Lu 21:16) that they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of Psa 91:1-18 and such like.


<hi type="bold">14. But when ye shall see--</hi>"Jerusalem compassed by armies"--by encamped armies; in other words, when ye shall see it besieged, and

<hi type="bold">the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not--</hi>that is, as explained in Matthew (<reference osisRef="Matt.24.15">Mt 24:15</reference>), "standing in the holy place."

<hi type="bold">(let him that readeth understand)--</hi>readeth that prophecy. That "the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean pagan power, may be gathered by comparing what Luke says in the corresponding verse (<reference osisRef="Luke.21.20">Lu 21:20</reference>); and commentators are agreed on it. It is worthy of notice, as confirming this interpretation, that in 1 Maccabees 1:54--which, though aprocryphal Scripture, is authentic history--the expression of Daniel (<reference osisRef="Dan.11.31">Da 11:31</reference>; <reference osisRef="Dan.12.11">12:11</reference>) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes.

<hi type="bold">then let them that be in Judea flee to the mountains--</hi>The ecclesiastical historian, Eusebius, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"--perhaps by some prophetic intimation more explicit than this, which would be their chart--and that thus they escaped the predicted calamities by which the nation was overwhelmed.

14. But when ye shall see-- "Jerusalem compassed by armies"--by encamped armies; in other words, when ye shall see it besieged, and the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not-- that is, as explained in Matthew (Mt 24:15), "standing in the holy place." (let him that readeth understand)-- readeth that prophecy. That "the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean pagan power, may be gathered by comparing what Luke says in the corresponding verse (Lu 21:20); and commentators are agreed on it. It is worthy of notice, as confirming this interpretation, that in 1 Maccabees 1:54--which, though aprocryphal Scripture, is authentic history--the expression of Daniel (Da 11:31; 12:11) is applied to the idolatrous profanation of the Jewish altar by Antiochus Epiphanes. then let them that be in Judea flee to the mountains-- The ecclesiastical historian, Eusebius, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"--perhaps by some prophetic intimation more explicit than this, which would be their chart--and that thus they escaped the predicted calamities by which the nation was overwhelmed.


<hi type="bold">15. And let him that is on the housetop not get down into the house, neither enter therein, to take any thing out of his house--</hi>that is, let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible.

15. And let him that is on the housetop not get down into the house, neither enter therein, to take any thing out of his house-- that is, let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible.


16. And let him that is in the field not turn back again for to take up his garment.


<hi type="bold">17. But woe to them--</hi>or, "alas for them."

<hi type="bold">that are with child, and to them that give suck in those days--</hi>in consequence of the aggravated suffering which those conditions would involve.

17. But woe to them-- or, "alas for them." that are with child, and to them that give suck in those days-- in consequence of the aggravated suffering which those conditions would involve.


<hi type="bold">18. And pray ye that your flight be not in the winter--</hi>making escape perilous, or tempting you to delay your flight. Matthew (<reference osisRef="Matt.24.20">Mt 24:20</reference>) adds, "neither on the sabbath day," when, from fear of a breach of its sacred rest, they might be induced to remain.

18. And pray ye that your flight be not in the winter-- making escape perilous, or tempting you to delay your flight. Matthew (Mt 24:20) adds, "neither on the sabbath day," when, from fear of a breach of its sacred rest, they might be induced to remain.


<hi type="bold">19. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be--</hi>Such language is not unusual in the Old Testament with reference to tremendous calamities. But it is matter of literal fact that there was crowded into the period of the Jewish war an amount and complication of suffering perhaps unparalleled; as the narrative of Josephus, examined closely and arranged under different heads, would show.

19. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be-- Such language is not unusual in the Old Testament with reference to tremendous calamities. But it is matter of literal fact that there was crowded into the period of the Jewish war an amount and complication of suffering perhaps unparalleled; as the narrative of Josephus, examined closely and arranged under different heads, would show.


<hi type="bold">20. And except that the Lord had shortened those days, no flesh--</hi>that is, no human life.

<hi type="bold">should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days--</hi>But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. This portion of the prophecy closes, in Luke, with the following vivid and important glance at the subsequent fortunes of the chosen people: "And they shall fall by the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (<reference osisRef="Luke.21.24">Lu 21:24</reference>). The language as well as the idea of this remarkable statement is taken from <reference osisRef="Dan.8.10">Da 8:10</reference>, <reference osisRef="Dan.8.13">13</reference>. What, then, is its import here? It implies, first, that a time is coming when Jerusalem shall cease to be "trodden down of the Gentiles"; which it was then by pagan, and since and till now is by Mohammedan unbelievers: and next, it implies that the period when this treading down of Jerusalem by the Gentiles is to cease will be when "the times of the Gentiles are fulfilled" or "completed." But what does this mean? We may gather the meaning of it from <reference osisRef="Rom.11.1-Rom.11.36">Ro 11:1-36</reference> in which the divine purposes and procedure towards the chosen people from first to last are treated in detail. In <reference osisRef="Rom.11.25">Ro 11:25</reference> these words of our Lord are thus reproduced: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." See the exposition of that verse, from which it will appear that "till the fulness of the Gentiles be come in"--or, in our Lord's phraseology, "till the times of the Gentiles be fulfilled"--does not mean "till the general conversion of the world to Christ," but "till the Gentiles have had their full time of that place in the Church which the Jews had before them." After that period of Gentilism, as before of Judaism, "Jerusalem" and Israel, no longer "trodden down by the Gentiles," but "grafted into their own olive tree," shall constitute, with the believing Gentiles, one Church of God, and fill the whole earth. What a bright vista does this open up!

20. And except that the Lord had shortened those days, no flesh-- that is, no human life. should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days-- But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. This portion of the prophecy closes, in Luke, with the following vivid and important glance at the subsequent fortunes of the chosen people: "And they shall fall by the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Lu 21:24). The language as well as the idea of this remarkable statement is taken from Da 8:10, 13. What, then, is its import here? It implies, first, that a time is coming when Jerusalem shall cease to be "trodden down of the Gentiles"; which it was then by pagan, and since and till now is by Mohammedan unbelievers: and next, it implies that the period when this treading down of Jerusalem by the Gentiles is to cease will be when "the times of the Gentiles are fulfilled" or "completed." But what does this mean? We may gather the meaning of it from Ro 11:1-36 in which the divine purposes and procedure towards the chosen people from first to last are treated in detail. In Ro 11:25 these words of our Lord are thus reproduced: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." See the exposition of that verse, from which it will appear that "till the fulness of the Gentiles be come in"--or, in our Lord's phraseology, "till the times of the Gentiles be fulfilled"--does not mean "till the general conversion of the world to Christ," but "till the Gentiles have had their full time of that place in the Church which the Jews had before them." After that period of Gentilism, as before of Judaism, "Jerusalem" and Israel, no longer "trodden down by the Gentiles," but "grafted into their own olive tree," shall constitute, with the believing Gentiles, one Church of God, and fill the whole earth. What a bright vista does this open up!


<hi type="bold">21. And then, if any man shall say to you, Lo, here is Christ; or, lo he is there; believe him not--</hi>So <reference osisRef="Luke.17.23">Lu 17:23</reference>.

21. And then, if any man shall say to you, Lo, here is Christ; or, lo he is there; believe him not-- So Lu 17:23.


22. For false Christs and false prophets shall rise, and shall show signs and wonders. No one can read Josephus' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled.

<hi type="bold">to seduce, if it were possible, even the elect--</hi>implying that this, though all but done, will prove impossible. What a precious assurance! (Compare <reference osisRef="2Thess.2.9-2Thess.2.12">2Th 2:9-12</reference>).

22. For false Christs and false prophets shall rise, and shall show signs and wonders. No one can read Josephus' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled. to seduce, if it were possible, even the elect-- implying that this, though all but done, will prove impossible. What a precious assurance! (Compare 2Th 2:9-12).


<hi type="bold">23. But take ye heed; behold, I have foretold you all things--</hi>He had just told them that the seduction of the elect would prove impossible; but since this would be all but accomplished, He bids them be on their guard, as the proper means of averting that catastrophe. In Matthew (<reference osisRef="Matt.24.26-Matt.24.28">Mt 24:26-28</reference>) we have some additional particulars: "Wherefore, if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." See on <reference osisRef="Luke.17.23">Lu 17:23</reference>, <reference osisRef="Luke.17.24">24</reference>. "For wheresoever the carcass is, there will the eagles be gathered together." See on <reference osisRef="Luke.17.37">Lu 17:37</reference>.

23. But take ye heed; behold, I have foretold you all things-- He had just told them that the seduction of the elect would prove impossible; but since this would be all but accomplished, He bids them be on their guard, as the proper means of averting that catastrophe. In Matthew (Mt 24:26-28) we have some additional particulars: "Wherefore, if they shall say unto you, Behold, He is in the desert; go not forth: behold, He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." See on Lu 17:23, 24. "For wheresoever the carcass is, there will the eagles be gathered together." See on Lu 17:37.


<hi type="bold">24. But in those days, after that tribulation--</hi>"Immediately after the tribulation of those days" (<reference osisRef="Matt.24.29">Mt 24:29</reference>).

 the sun shall be darkened, and the moon shall not give her light.

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.


<hi type="bold">25. And the stars of heaven shall fall--</hi>"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" (<reference osisRef="Luke.21.25">Lu 21:25</reference>, <reference osisRef="Luke.21.26">26</reference>).

<hi type="bold">and the powers that are in heaven shall be shaken--</hi>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 (<reference osisRef="Isa.13.9-Isa.13.13">Is 13:9-13</reference>); of Idumea (<reference osisRef="Isa.34.1">Is 34:1</reference>, <reference osisRef="2Cor.4.8-2Cor.4.10">2, 4, 8-10</reference>); of Egypt (<reference osisRef="Ezek.32.7">Eze 32:7</reference>, <reference osisRef="Ezek.32.8">8</reference>); compare also <reference osisRef="Ps.18.7-Ps.18.15">Psa 18:7-15</reference>; <reference osisRef="Isa.24.1">Is 24:1</reference>, <reference osisRef="Isa.24.17-Isa.24.19">17-19</reference>; <reference osisRef="Joel.2.10">Joe 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>, &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.

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 (Is 13:9-13); of Idumea (Is 34:1, 2, 4, 8-10); of Egypt (Eze 32:7, 8); compare also Psa 18:7-15; Is 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.


<hi type="bold">26. And then shall they see the Son of man coming in the clouds with great power and glory--</hi>In <reference osisRef="Matt.24.30">Mt 24:30</reference>, 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 <reference osisRef="Dan.7.13">Da 7:13</reference>, <reference osisRef="Dan.7.14">14</reference>, 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 <reference osisRef="Luke.9.28">Lu 9:28</reference> (with its parallels in <reference osisRef="Matt.17.1">Mt 17:1</reference>; <reference osisRef="Mark.9.2">Mr 9:2</reference>), 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.

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.


<hi type="bold">27. And then shall he send his angels--</hi>"with a great sound of a trumpet" (<reference osisRef="Matt.24.31">Mt 24:31</reference>).

<hi type="bold">and shall gather together his elect, &c.--</hi>As the tribes of Israel were anciently gathered together by sound of trumpet (<reference osisRef="Exod.19.13">Ex 19:13</reference>, <reference osisRef="Exod.16.19">16, 19</reference>; <reference osisRef="Lev.23.24">Le 23:24</reference>; <reference osisRef="Ps.81.3-Ps.81.5">Psa 81:3-5</reference>), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet (<reference osisRef="Isa.27.13">Is 27:13</reference>; compare <reference osisRef="Rev.11.15">Re 11:15</reference>); 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 <reference osisRef="Mark.13.28">Mr 13:28</reference> limits the whole prediction to the generation then existing.

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; Psa 81:3-5), so any mighty gathering of God's people, by divine command, is represented as collected by sound of trumpet (Is 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.


<hi type="bold">28. Now learn a parable of the fig tree--</hi>"Now from the fig tree learn the parable," or the high lesson which this teaches.

<hi type="bold">When her branch is yet tender, and putteth forth leaves--</hi>"its leaves."

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."