CRITICAL NOTES
Matthew 24:29. Immediately.—But immediately (R.V.). A prophecy resembles a landscape painting, which marks distinctly the houses, paths, and bridges in the foreground, but brings together, into a narrow space, the distant valleys and mountains, though they are really far apart (Bengel). Sun … moon … stars … powers.—The solar light of Christ’s truth shall be dimmed, the lunar orb of the church shall be obscured by heresy and unbelief, and some who once shone brightly as stars in the firmament of the church shall fall from their place (Wordsworth). Our Lord speaks here in language as essentially apocalyptic as that of the Revelation of St. John (Revelation 8:12), and it lies in the very nature of such language that it precludes a literal interpretation. The words are better left in their dim and terrible vagueness (Plumptre).
Matthew 24:30. The sign of the Son of man.—Some say a visible cross; others the presence of the Son of man Himself (Daniel 7:13). Lange says, “It is the shining glory of the manifestation in general as distinct from the personal manifestation itself.” Whatever it shall be “when it appears, its import will be instantly recognised by the faithful” (Carr).
Matthew 24:31. A great sound of a trumpet.—Omit “sound” on high MS. authority, translate: with a great trumpet. The image would be suggestive to the Jews, who were called together in the camp by silver trumpets (Numbers 10:2 fol.). Moreover, the great festivals, the commencement of the year, and other celebrations, were announced by trumpets (Carr).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 24:29-31
A wider ending.—“After the tribulation of those days” there ariseth another. This seems to signify that that other tribulation shall be of a different kind. The description which follows carries out that idea. The “appearing” or “coming” of which it speaks is to be unlike that spoken of before in two cardinal ways. Unlike, first, in regard to the signs which precede it. Unlike, secondly, in regard to the effects which follow it up.
I. The signs which precede.—This is true, on the one hand, in regard to the place of their appearance. The sign spoken of in the former case, was a sign upon earth—something standing where it ought not in the temple on earth (Matthew 24:15). All the signs spoken of in this case are connected with “heaven.” The one, therefore, had to do only with the “place of God’s feet” (Isaiah 60:13). The others were concerned with what He speaks of as His “throne” (Acts 7:49). Also, these latter “signs” are to be connected with all that is specially great in the heavens—the “sun” that gives us our days; the “moon” by which we measure our seasons; the “stars” which guide us at night. Also, once more, in these signs, these glories are shown us with all their glory gone, as it were. The sun is shorn of its brightness, the moon is deprived of its beauty; the stars are losing their place. Everything in heaven, in a word, which had previously spoken to men of stability and rule (Psalms 119:89-91), shall then be speaking of disorder and ruin. There was even greater difference, on the other hand, in regard to the significance of these signs. The “abomination of desolation in the Holy Place” (Matthew 24:15), meant very much—even the presence of that which was detestable instead of that which was acceptable, and of that which destroyed instead of that which protected and blessed. But the “sign of the Son of man in heaven” (Matthew 24:30), must mean very much more. More in the way of direction—it points to that great One Himself, who is to be the Judge of mankind (John 5:22; Acts 17:31, etc.). More in the way of distinction—it is so connected with that great One as nothing else had previously been, and so is to be seen by all, and also understood by all, as “the sign” of Himself. Its nature now, in a word, it is difficult to surmise. Its significance then, it will be impossible either to overrate or to miss. Evidently, therefore, in regard to this “coming,” we are, on all these accounts, in a far higher atmosphere than in that contemplated before.
II. The effects which follow.—These are such as to correspond in every way to the comparative greatness of the signs. In the way, first, of extent. The sign in the temple was a sign to one people and creed; only therefore, to those, and not, even so, to them all. These other signs, being signs in “heaven,” are signs to mankind; and all, therefore, who belong to mankind, are affected thereby. “All the tribes of the earth,” and not one tribe only, know of them now (Matthew 24:30). In the way, next, of emotion. All are “mourning” (ibid.); and mourning openly, so the description implies, as though “cutting” themselves in their sorrow. In the way, after that, of manifestation. The Lord Himself (cf. 1 Thessalonians 4:16)—the face and form of the evident Representative of the whole of mankind—in those “clouds” which are the “dust of His feet” (Nahum 1:3), and with every accompaniment that tells of greatness and majesty—shall be seen then by all eyes (Matthew 24:30). In the way, finally, of division. Up till then, the good fish and the bad, the tares and the wheat, the believers and the hypocrites, will be more or less mingled, if not in God’s sight, in the eyes of mankind (2 Timothy 3:16-17). From that time, when this Judge of all is thus manifested, that condition of things is no more. Now the “angels” go forth with another “trumpet” than that of the gospel. Now where those other messengers had gone previously to bear “witness” (Matthew 24:14) these come to divide. And that, moreover, as also those others previously, in all parts of the world (Matthew 24:31). In a word, universal separation—total separation—final separation—is the last “effect” that follows these “signs.” And the last argument, therefore, that goes to prove this “ending” to be the ending of all.
In all this we see much ground, on the one hand, for comfort and hope. When “the end” comes, we see, plainly, what an end it will be! How clear its tokens! How wide its influence! How penetrating its power! How total its changes! How abiding its issues! “Behold, I make all things new!” What hope can be better than this, if that which is “old” be as described in this chapter? See before Matthew 24:1-14.
Much ground, on the other hand, for patience and modesty. For patience. Those who have such a future before them can well afford to wait. In this sense, as well as others, “he that believeth shall not make haste.” For modesty—in not attempting to forecast all that shall follow the end. The very glory of the prospect before us prevents us from foreseeing it clearly. Who can possibly imagine what is to be when “all” things are made “new”? Will it not most likely be different from anything ever dreamed of before? And none the less desirable, but all the more so, on that very account?
HOMILIES ON THE VERSES
Matthew 24:30. Christ’s glorious appearing at the end of the world.—Consider:—
I. What the glory is in which the Lord Jesus Christ will appear at the end of the world.—
1. In His own glory, as Mediator, which He entered into when He ascended, as the reward of His sufferings and death (Ephesians 1:20-23). In His own glory, as Judge of all, unto whom they must bow, and from whom they must receive their final doom (Philippians 2:10-11).
2. In the glory of His Father.—That is, in the glory of the Godhead. His Father and He are one, and so their glory is one. This glory was veiled in His humiliation, by His human nature.
3. In the glory of all the mighty angels.—(Matthew 25:31). The whole court of heaven shall attend upon the Judge of the world, that they may be present with Him at this great act.
II. Some things which evidence the greatness of this glory in which Jesus Christ will come.—You may form some idea of it, from some preceding appearances upon lesser occasions. How great was the glory He appeared in when He gave the law upon Mount Sinai (Exodus 19:16-18)! When He was transfigured! When He appeared to Paul on His way to Damascus!
III. Why the Lord Jesus will come the second time in so great glory.—
1. As a recompense to Him for His abasement.
2. To beget a great reverence and awe in all who are to be judged by Him.
3. That all the world may see it, and His people thereby be made glad with exceeding joy (1 Peter 4:13), and that His enemies may see what they have lost by being shut out from the sight and enjoyment of this glory.
4. That He may carry home His saints as His bride with greater state and solemnity, unto His Father’s house, where He hath prepared mansions for them.—Anon.