CRITICAL NOTES
Matthew 24:15. The abomination of desolation.—I.e. “the abomination that maketh desolate,” “the act of sacrilege, which is a sign and a cause of desolation.” What special act of sacrilege is referred to cannot be determined for certain. The expression may refer
(1) To the besieging army. Cf. the parallel passage in Luke, “When ye shall see Jerusalem compassed with armies.” Lightfoot, Hor. Hebr., translates Daniel 9:27 in this sense: “Until the wing (or army) of abominations shall make desolate.”
(2) The Roman eagles; the E.V. margin, Daniel 9:27 reads: “Upon the battlements shall be the idols of the desolator.”
(3) The excesses of the Zealots. See Jos., B. J., IV. vi. 3 (Carr). The holy place.—The temple. Whoso readeth, etc.—See R.V. Evidently the words of the Evangelist and not of the Lord.
Matthew 24:16. Flee into the mountains.—The great body of Christians took refuge at Pella in Peræa. Eusebius, H. E., III. 5.
Matthew 24:17. Not come down.—A person could make his escape, passing from roof to roof, till at the last house he would descend the stairs that led down its outside, without having entered any building (Edersheim).
Matthew 24:18. Clothes.—Cloke (R.V.). The outer garment; the field labourer would work in the short tunic only.
Matthew 24:20. The Sabbath day.—Living as the Christians of Judæa did in the strict observance of the law, they would either be hindered by their own scruples from going beyond a Sabbath day’s journey (about one English mile), which would be insufficient to place them out of the reach of danger, or would find impediments—gates shut, and the like—from the Sabbath observance of others (Plumptre).
Matthew 24:21. Great tribulation.—No words can describe the unequalled horrors of this siege. 1,100,000 Jews perished; 100,000 were sold into slavery. With the fall of Jerusalem Israel ceased to exist as a nation. It was truly the end of an æon (Carr).
Matthew 24:22. No flesh.—The warfare with foes outside the city, and the faction-fights and massacres within, would have caused, had they been protracted further, an utter depopulation of the whole country (Plumptre). For the elect’s sake.—Those who, as believers in Jesus, were the “remnant” of the visible Israel, and therefore the true Israel of God. It was for the sake of the Christians of Judæa, not for that of the rebellious Jews, that the war was not protracted (ibid.). Shall be shortened.—Several circumstances concurred to shorten the duration of the siege, such as the scanty supply of provisions, the crowded state of the city, the internal dissensions, and the abandonment of important defences (Carr).
Matthew 24:27. As the lightning.—The idea is that of universal self-manifestation (Morison).
Matthew 24:28. Carcase … eagles.—Vultures (R.V. margin). As the carcase everywhere attracts the carrion-eaters, so do moral corruption and ripened guilt everywhere demand the judgment (Lange).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 24:15-28
A partial ending.—“The end is not yet.” “The end” cannot come till all nations have heard the gospel of the kingdom (Matthew 24:6; Matthew 24:14). This is certainly true in the widest sense of the words. It is not an argument, all the same, against the possibility of a narrower and preliminary interpretation thereof. There is an expression, on the contrary, towards the beginning of the present passage (“Let him that readeth understand”), which seems to indicate the reverse. In the details of the passage itself, also, there are certain things which look the same way. Some of these do so, on the one hand, by the apparent exclusiveness; of their character. Others do so, on the other hand, by the apparent conclusiveness of their fit.
I. Their singular exclusiveness.—This is noticeable, in the first instance, in regard to the question of place. That which is now in view, e.g., affects “Judæa,” but not the neighbouring “mountain” (Matthew 24:16, R.V.). Also the “house,” but not the “house-top,” nor yet the neighbouring “field.” Also, apparently, only that part of Judæa which is within actual sight or easy report of Jerusalem (Matthew 24:15; cf. Luke 21:20). Everything, in short, appears to be even studiously limited from the point of view of locality. Much the same seems true, next, from the standpoint of nearness of time. The things about to be hereafter in that restricted locality, are spoken of as being much as they were at that time when the Saviour was speaking. Just the same questions, e.g., which then affected the men of Judæa—questions of family life, of the nature and character of the seasons, of Sabbath-day observance—would be affecting them then; and affecting themselves also, to whom He was speaking, in their own persons and lives—so the language seems to imply (Matthew 24:19-20). The same appears to be true, lastly, as to the question of duration. For one thing, the “tribulation” in prospect was not to go on for ever. Not to go on even to its natural term—so it seems to be implied. That fearful trial, on the contrary, was to be “cut short” on account of the very fearfulness of its nature (Matthew 24:22). For, had it gone on, it would, necessarily, on that very account, have wrought a “full end.” And that was not, by any means, what was intended at present. Not a “full end” of the “age.” Not a “full end” of that “elect” race so specially visited by it (Matthew 24:22; Psalms 105:6; Psalms 106:5). Not of that elect “race,” for the sake of that “elect remnant” of it, which was never wholly to perish (Romans 9:27; Romans 11:5; Romans 11:28). In all these ways, therefore, this part of the chapter seems to take us away from what is broadest, and to confine our attention to that which is, in every way, on a limited scale. Not far off in place—not far off in time—not long in duration, because of its very intensity: these seem to be the three principal lines of the tribulation it describes.
II. The singular conclusiveness of some of these future details. Though plainly thus on a much smaller scale, this preliminary “ending” will nevertheless show itself to be an ending, by having in it many of the same features as the great ending itself. One of these has to do with the concomitants of the visitation in question. In certain latitudes and states of the atmosphere the appearance of the sun is usually marked by the appearance of mock-suns as well. Something the same is true in connection with every special “appearing” of the Light of the world. Men think they see Him, when He is about to appear, even where He is not (Matthew 24:23-24; cf. Luke 3:15). Another detail has to do with the special manner of manifestation described. Here we are looking at it from the side of its glory. The visitation spoken of, whatever its limitations and nature in other respects, is not to be a thing “in a corner.” It is not to be seen only by those afar off, where few men are to be found. Not to be discovered only by those within walls, like so many of the discoveries of science. It is rather to be like that flash of the lightning, which even the least observant, be they where they may, cannot prevent themselves from observing (Matthew 24:25; Matthew 24:27; also Luke 17:20). And another feature yet has to do with the occasion of the manifestation now meant. Here we are looking at it from the side of judgment. It is when the “transgressors have come to the full”; when “the iniquity of the Amorites” is complete; when Noah has stepped into the ark; when Lot has left Sodom behind him, that God is found to visit in judgment (See Daniel 8:23; Genesis 15:16; Luke 17:27; Luke 17:29). The same rule exactly is to hold good in the kind of ending meant here. Only where there is, as it were, a dead body already, will the birds that feed on it come (Matthew 24:28).
From the points thus noted we may see, in conclusion:—
1. That there is much reason for putting a specially Jewish interpretation on this part of the chapter, and regarding it as predicting that visitation of judgment which brought about the destruction of Jerusalem some forty years from this date. Certainly this would answer to what we have seen as to express narrowness of locality, nearness of time, and limitation of duration. Certainly, also, we know that there were false Christs enough about then; and that the visitation was conspicuous enough in its character; and that Judæa and Jerusalem, when the Christians had fled from them, had become like a “dead body” indeed from a spiritual point of view. So far, therefore, it may very well be that the Saviour had this in view in this place.
2. That there is some reason for not strictly confining the passage to this. In looking at the nearer the eye can hardly avoid seeing something of the farther as well. The like will be true of the tongue which attempts to describe it. As a rule, it will say that which applies to the nearer alone. As an exception, it may say some things which apply to the farther as well—perhaps, we may add, in all their fulness, to the farther alone. If this appear true in the present instance, the patient student will not consider it an argument for rejecting either interpretation, but for combining the two in their way. And this, even though there may still be some uncertainty with regard to that “way.”
HOMILIES ON THE VERSES
Matthew 24:15. The abomination of desolation in the Holy Place.—
1. God hath instruments at His pleasure to destroy strongest cities, and can make those whom men abhor most to be the instrument of their destruction.
2. Lest the faithful should still dote upon the ceremonies of the law, and figurative shadows, after the Messiah’s coming, it was very needful that the city and temple both, whereunto the sacrifices and chief ceremonies were restricted, should be destroyed and abolished, as the prophet Daniel had foretold.
3. For understanding the Word of God when it is read, careful attention, and all means of knowledge must be used. “Let him that readeth understand.”—David Dickson.
Matthew 24:16-22. Counsels and warnings.—
1. When the Lord is to pour out His wrath on a place, if, all circumstances being considered, a man shall find it both lawful and possible to withdraw himself from that place, it is wisdom to be gone (Matthew 24:16).
2. If the judgment overtake a man so suddenly as there is no time nor means given to escape, then let men lay by all thought of worldly goods, and bestow their minds and time on that which is most needful; that is, for preparation unto death (Matthew 24:17).
3. In such a case, if a man with the loss of all he hath can have his life for a prey he fareth well (Matthew 24:18).
4. In the time of general calamities, God’s ordinary benefits make a man more miserable than if he wanted them, as children, riches and honour; when they must now be gone, and can give no more comfort unto us, then are they matter of our woe (Matthew 24:19).
5. Troubles may be mitigated by prayer unto God, who can dispose means of deliverance, and can mix the cup of our grief, so as our misery may be more endurable (Matthew 24:20).
6. God’s judgment upon despisers of the gospel, and rejecters of mercy offered in Christ are most severe; therefore the destruction of Jerusalem was of all calamities that ever came upon a people the most lamentable (Matthew 24:21).
7. In most confused and calamitous times the Lord hath a care of His own elect, and remembereth mercy towards them in the midst of wrath (Matthew 24:22).—Ibid.
Matthew 24:23. Warnings against false guides.—
1. As the main danger of the church is from seducers, who shall strive to divert men from the true Christ, so their main care should be to see that their faith do not miscarry. Therefore, saith Christ, “believe it not” if another Christ be offered unto you.
2. As at all times, so chiefly in times of trouble, Satan studies to delude men with pretences of saviours and salvation, which are not real, because in time of trouble men are most ready to receive anything which doth promise relief or release, and so to embrace delusions instead of Divine help. Therefore it is said, “Then”—that is, when the trouble is great—will it be said, “Lo, here is Christ.”
3. After our Lord’s ascension neither is another Christ to be expected, nor the true Christ to be found bodily and locally present in any place on the earth.—Ibid.
Matthew 24:25. Warnings must be heeded.—
1. The Lord’s forewarning of the danger from false prophets should stir up all to be the more watchful, and it shall make men inexcusable if they shall be seduced.
2. The doctrine of election doth not give warrant unto security, but should be made use of for diligence and watchfulness.
3. This forewarning showeth that, albeit the elect shall not be altogether, and without recovery, deceived, yet they may be so far mistaken, as it had been good they had watched. Much sin and misery may befall a man by not watching, albeit at length he may be brought forth of it. “Behold, I have told you before” maketh the Lord free of what ill unwatchfulness may let in.—David Dickson.
Matthew 24:28. The carcase and the vultures.—The figure gives a profound and strong expression of:—
I. The necessity of judgment.
II. The inevitableness of judgment.
III. The universality of judgment.—J. P. Lange, D.D.
The law of Divine judgment.—This illustrates:—
I. The suddenness, the usefulness, and the necessity of judgment.—Inevitable, swift, unerring as the vulture’s descent on the carcase, is the judgment-coming of the Son of man to corrupt communities and corrupted men.
II. The law of judgment.—It is this: Wherever there is entire moral corruption, there is final punishment; wherever there is partial corruption there is remedial punishment. God in His capacity as Governor of the world, as Educator of mankind, is bound to destroy corruption. It is necessary that the vultures should devour the carcase, lest it pollute the air and breed a pestilence. It is necessary that corrupted nations should be blotted out, lest they infect the world with evil which may delay the whole progress of mankind. And our sense of justice goes with the destruction. Nor, when we are wise, do we think that such justice shows want of love.—S. A. Brooke, D.D.