Futurist Interpretation of Matthew 24 Exposed as Folly by John Gill

John Gill (23 November 1697 – 14 October 1771) was an English Baptist pastor, biblical scholar, and theologian. Born in Kettering, Northamptonshire, he attended Kettering Grammar School where he mastered the Latin classics and learned Greek by age 11. He continued self-study in everything from logic to Hebrew, his love for the latter remaining throughout his life. (Quoted from Wikipedia.) John Gill was also the first Baptist pastor to write a commentary on the entire Bible! His interpretation of the prophecies of the Books of Daniel and the Olivet Discourse of Matthew 24, Mark 13, and Luke 21 are in agreement with most of his contemporaries who held to the Historicist school of interpretation. Sad to say not very many Christians today know what John Gill and his fellows had to say. Their voices have been drowned out by John Nelson Darby’s futurism. Why would Darby be promoted over John Gill? Undoubtedly it was because of the insidious work of the Jesuit Order! The Jesuit’s plan is to bring the “separated brethren” back to the fold of the Pope. Will you follow them? I’m not. That’s why I want to promote the true interpretation of Matthew 24 and the significance of the destruction of Jerusalem in 70 AD bought about by none other than the Messiah Himself, the Lord Jesus Christ!

I compiled this article from https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/matthew-24/ in order to make it easier to read John Gill’s entire commentary of Matthew 24 without having to click 51 times. In my opinion, David Nikao Wilcoxson’s articles on Olivet Discourse Decoded are the best 21st-century commentary on Matthew 24, and he himself quotes extensively from John Gill’s 18th-century commentary. Why do Bible teachers today teach a futuristic interpretation of Matthew 24 when John Gill and other Protestant / Baptist writers clearly explained how it was all fulfilled in 70 A.D.? Answer: Jesuits promoted John Nelson Darby’s false futurist interpretation of Matthew 24 in order to mislead 20th and 21st century Christians to accept the heretical doctrine of Christian Zionism and to take their eyes off the Popes of Rome and the biblical Antichrist.

Matthew 24:1

And Jesus went out, and departed from the temple
He not only went out of it for that time, but took his final leave of it, never to return more to it; having foretold its desolation, which he, in part, by so doing, immediately fulfilled: this the disciples observing, and being intent on the outward splendour, and worldly grandeur of it, were concerned that so beautiful a structure should be deserted; and almost thought it incredible, that so strong, and firm a building could be destroyed. And his disciples came unto him:
as he went, and as soon as he was come out of the temple, and whilst in view of it: for to show him the buildings of the temple;
the walls of it, and courts adjoining to it, how beautiful and firm they were: whether this was done by them to raise in him admiration or commiseration, in hopes he might change the sentence he had passed upon it, is not easy to say; or whether this did not express their incredulity about the desolation of it; which Christ’s answer, in the next verse, seems to imply. Mark says, it was “one of the disciples” that observed these to him, who might be accompanied with the rest, and in their name address him; and who, probably, might be Peter, since he was generally their mouth; and that he should speak to him in this manner: “master, see what manner of stones, and what buildings are here!” Luke says, “how it was adorned with goodly stones, and gifts.” The Jews give very great encomiums of the second temple, as repaired by Herod; and it was undoubtedly a very fine structure. They say ^F16, that he built the house of the sanctuary, “an exceeding beautiful building”; and that he repaired the temple, in beauty “greatly exceeding” that of Solomon’s ^F17. They moreover observe ^F18, that

“he who has not seen the building of Herod, has never seen, (han Nyynb) , “a beautiful building.” With what is it built? says Rabbah, with stones of green and white marble. And there are others say, that it was built with stones of spotted green and white marble.”

These, very likely, were the very stones the disciples pointed to, and admired; and were of a prodigious size, as well as worth. Some of the stones were, as Josephus ^F19 says,

“forty five cubits long, five high, and six broad.”

Others of them, as he elsewhere affirm ^F20,

“were twenty five cubits long, eight high, and twelve broad.”

And he also tells us, in the same place, that there were,

“in the porches, four rows of pillars: the thickness of each pillar was as much as three men, with their arms stretched out, and joined together, could grasp; the length twenty seven feet, and the number of them an hundred and sixty two, and beautiful to a miracle.”

At the size of those stones, and the beauty of the work, it is said ^F21, Titus was astonished, when he destroyed the temple; at which time his soldiers plundered it, and took away “the gifts”, with which it is also said to be adorned. These were rich and valuable things which were dedicated to it, and either laid up in it, or hung upon the walls and pillars of it, as it was usual in other temples ^F23. These may, intend the golden table given by Pompey, and the spoils which Herod dedicated; and particularly the golden vine, which was a gift of his ^F24; besides multitudes of other valuable things, which were greatly enriching and ornamental to it. Now the disciples suggest, by observing these, what a pity it was such a grand edifice should be destroyed; or how unaccountable it was; that a place of so much strength, could easily be demolished.

FOOTNOTES:

F16 Juchasin, fol. 139. 1.
F17 Ganz Tzemach David, par. 1. fol. 24. 2.
F18 T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2.
F19 De Bello Jud. l. 5. c. 5.
F20 Antiq. Jud. l. 15. c. 14.
F21 Egesippus, l. 5. c. 43.
F23 Vid. Ryckium de Capitol. Rom. c. 21
F24 Joseph. Antiq. l. 15.

Matthew 24:2

And Jesus said unto them, see ye not all these things?
&c.] “These great buildings”, as in Mark; all these goodly stones, so beautiful and large, and so firmly put together: verily, I say unto you, there shall not be left here one stone upon
another, that shall not be thrown down;
or broken, as Munster’s Hebrew Gospel reads it: which prediction had a full and remarkable accomplishment; and which is not only attested by Josephus ^F25, who relates, that both the city and temple were dug up, and laid level with the ground; but also by other Jewish writers; who tell us ^F26 that

“on the ninth of Ab, a day prepared for punishments, Turnus Rufus the wicked, (lkyhh ta vrx) , “ploughed up the temple”, and all round about it, to fulfil what is said, “Zion shall be ploughed as a field”.”

Yes, and to fulfil what Christ here says too, that not one stone should be left upon another, which a plough would not admit of.

FOOTNOTES:

F25 De Bello Jud. l. 7. c. 7.
F26 Maimon. Hilch. Taaniot, c. 5. sect. 3. T. Bab. Taanith, fol. 23. 1. & Gloss. in ib.

Matthew 24:3

And as he sat upon the Mount of Olives
Which was on the east of the city of Jerusalem ^F1, “over against the temple”, as Mark says, and where he could sit and take a full view of it; for the wall on the east side was lower than any other, and that for this reason; that when the high priest burnt the red heifer on this mount, as he did, and sprinkled the blood, he might have a view of the gate of the temple. It is said ^F2,

“all the walls which were there, were very high, except the eastern wall; for the high priest, when he burned the heifer, stood on the top of the mount of Olives, and directed himself, and looked to the gate of the temple, at the time he sprinkled the blood.”

This place, very probably, our Lord chose to sit in, that he might give his disciples an occasion to discourse more largely with him on this subject; and that he might take the opportunity of acquainting them with what would be the signs and forerunners of this desolation, and so it proved:

the disciples came to him privately;
these four at least, Peter, and James, and John, and Andrew, as Mark relates; and that either separately from the rest of the disciples, or from the multitude: it might not be thought so proper, to ask the following questions before them, and they might suppose that Christ would not be so ready to give an answer to them plainly, before the common people; when they might hope to be indulged with one by him, in private:

saying, tell us, when shall these things be?
That this house will be left desolate, these buildings will be destroyed, and not one stone left upon another? This first question relates purely to the destruction of the temple, and to this Christ first answers, from ( Matthew 24:4-23 ) .

And what shall be the sign of thy coming, and of the end of the
world?
Which two are put together, as what they supposed would be at the same time, and immediately follow the destruction of the temple. That he was come in the flesh, and was the true Messiah, they firmly believed: he was with them, and they expected he would continue with them, for they had no notion of his leaving them, and coming again. When he at any time spake of his dying and rising from the dead, they seemed not to understand it: wherefore this coming of his, the sign of which, they inquire, is not to be understood of his coming a second time to judge the world, at the last day; but of his coming in his kingdom and glory, which they had observed him some little time before to speak of; declaring that some present should not die, till they saw it: wherefore they wanted to be informed, by what sign they might know, when he would set up his temporal kingdom; for since the temple was to be destroyed, they might hope a new one would be built, much more magnificent than this, and which is a Jewish notion; and thai a new state of things would commence; the present world, or age, would be at a period; and the world to come, they had so often heard of from the Jewish doctors, would take place; and therefore they ask also, of the sign of the end of the world, or present state of things in the Jewish economy: to this Christ answers, in the latter part of this chapter, though not to the sense in which they put the questions; yet in the true sense of the coming of the son of man, and the end of the world; and in such a manner, as might be very instructive to them, and is to us.

FOOTNOTES:

F1 Bartenora in Misn. Middot, c. 1. sect. 3.
F2 Misn. lb. c. 2. sect. 4.

Matthew 24:4

And Jesus answered and said unto them
Not to indulge their curiosity, but to instruct them in things useful to be known, and which might be cautions to them and others, against deceivers; confirm them in the faith of himself, when they should see his predictions accomplished; and be directions to them, of what might shortly be expected.

Take heed that no man deceive you:
by pretending to come from God with a new revelation, setting himself up for the Messiah, after my departure; suggesting himself to be the person designed by God to be the deliverer of Israel, and to be sent by him, to set up a temporal kingdom, in great worldly splendour and glory; promising great names, and high places of honour and trust in it; things which Christ knew his disciples were fond of, and were in danger of being ensnared by; and therefore gives them this suitable and seasonable advice, and caution.

Matthew 24:5

For many shall come in my name
by his orders, or with delegated powers and authority from him; but should assume the name of the Messiah, which was peculiarly his, to themselves; and take upon them his office, and challenge the honour and dignity which belonged unto him:

saying, I am Christ, and shall deceive many.
This is the first sign, preceding the destruction of the city and temple of Jerusalem; as there was a general expectation among the Jews of a Messiah; that is, of one that should arise and deliver them from the Roman yoke, which was the common idea tacked to that word; in this period of time, many set up themselves to be deliverers and redeemers of the people of Israel: who had each of them their followers in great numbers, whom they imposed upon, and brought to destruction. Of this sort was Theudas, not he that Gamaliel speaks of, ( Acts 5:36 ) for he was before this time; but one that was in the time of Claudius Caesar, when Cuspius Fadus was governor of Judea; who persuaded a great number to follow him to the river Jordan, which he promised to divide, by a word of command, and give them a passage over; and thereby, as the historian observes ^F3, (pollouv hpathshn) , “he deceived many”; which is the very thing that is here predicted: but he and his company were routed Fadus, and his head cut off. There was another called the Egyptian, mentioned in ( Acts 21:38 ) who made an uproar, and led four thousand cut-throats into the wilderness; and this same man persuaded thirty thousand men to follow him to Mount Olivet, promising a free passage into the city; but he being vanquished by Felix, then governor of Judea; fled, and many of his followers were killed and taken ^F4: and besides, there were many more magicians and impostors, that pretended to signs and wonders, and promised the people deliverance from their evils, by whom they were imposed upon to their ruin. There were others also besides these, that set up for deliverers, who called themselves by the name of the Messiah. Among these, we may reckon Simon Magus, who gave out that he was some great one; yea, expressly, that he was the word of God, and the Son of God ^F5, which were known names of the Messiah; and Dositheus the Samaritan, asserted himself to be Christ ^F6; and also Menander affirmed, that no man could be saved, unless he was baptized in his name ^F7; these are instances before the destruction of Jerusalem, and confirm the prophecy here delivered.

FOOTNOTES:

F3 Joseph. Antiq. l. 20. c. 2.
F4 Joseph. Antiq. l. 20. c. 6.
F5 Jerom in loc. Iren. adv. Haeres. l. 1. c. 20.
F6 Origen contr. Cels. l. 1. p. 44.
F7 Tertull. de prescript. Haeret. c. 46.

Matthew 24:6

And ye shall hear of wars and rumours of wars
This is the second sign of the destruction of Jerusalem: it is observable that this, and some of the following signs, are given by the Jews, as signs of the Messiah’s coming; whereas they were forerunners of their ruin, for the rejection of him who was already come. They suppose the Messiah will come in the seventh year, or the year of rest and release:

“On the seventh year (they say ^F8) will be (twmxlm) , “wars”: and in the going out, or at the close of the seventh year, the son of David will come.”

Which wars, the gloss says, will be between the nations of the world, and Israel. Here wars may mean the commotions, insurrections, and seditions, against the Romans, and their governors; and the intestine slaughters committed among them, some time before the siege of Jerusalem, and the destruction of it. Under Cureanus the Roman governor, a sedition was raised on the day of the passover, in which twenty thousand perished; after that, in another tumult, ten thousand were destroyed by cut-throats: in Ascalon two thousand more, in Ptolemais two thousand, at Alexandria fifty thousand, at Damascus ten thousand, and elsewhere in great numbers ^F9. The Jews were also put into great consternation, upon hearing the design of the Roman emperor, to put up his image in their temple:

see that ye be not troubled;
so as to leave the land of Judea as yet, and quit the preaching of the Gospel there, as if the final destruction was just at hand;

for all these things must come to pass;
these wars and the reports of them and the panic on account of them; these commotions and slaughters, and terrible devastations by the sword must be; being determined by God, predicted by Christ, and brought upon the Jews by their own wickedness; and suffered in righteous judgment, for their sin:

but the end is not yet;
meaning not the end of the world, but the end of Jerusalem, and the temple, the end of the Jewish state; which were to continue, and did continue after these disturbances in it.

FOOTNOTES:

F8 T. Bab. Sanhedrin, fol. 97. 1. & Megilia, fol. 17. 2. Zohar in Exod. fol. 3. 3, 4.
F9 Vid. Joseph. Antiq. l. 20. c. 6. & de Bello Jud. l. 2

Matthew 24:7

For nation shall rise against nation, and kingdom against
kingdom
This seems to be a distinct and third sign, foreboding the general calamity of the Jews; that there should be not only seditions and intestine wars, in the midst of their country, but there should be wars in other nations, one with another; and with the Jews, and the Jews with them: and this also is made a sign of the Messiah’s coming by them, for so they say ^F11;

“when thou seest, (wlab wla twrgtm twyklm) , “kingdoms stirred up one against another”, look for the feet of the Messiah: know thou that so it shall be; for so it was in the days of Abraham: by the means of kingdoms stirred up one against another, redemption came to Abraham.”

Poor blinded creatures! when these very things were the forerunners of their destruction. And so it was, the Jewish nation rose up against others, the Samaritans, Syrians, and Romans: there were great commotions in the Roman empire, between Otho and Vitellius, and Vitellius and Vespasian; and at length the Romans rose up against the Jews, under the latter, and entirely destroyed them; compare the writings in 2 Esdras:

“And one shall undertake to fight against another, one city against another, one place against another, one people against another, and one realm against another.” (2 Esdras 13:31)

“the beginning of sorrows and great mournings; the beginning of famine and great death; the beginning of wars, and the powers shall stand in fear; the beginning of evils! what shall I do when these evils shall come?” (2 Esdras 16:18)

“Therefore when there shall be seen earthquakes and uproars of the people in the world:” (2 Esdras 9:3)

And there shall be famines:
a fourth sign of the desolation of the city and temple, and which the Jews also say, shall go before the coming of the Messiah:

“in the second year (of the week of years) in which the son of David comes, they say ^F12, there will be “arrows of famine” sent forth; and in the third year, (lwdg ber) , “a great famine”: and men, women, and children, and holy men, and men of business, shall die.”

But these have been already; they followed the Messiah, and preceded their destruction: one of these famines was in Claudius Caesar’s time, was foretold by Agabus, and is mentioned in ( Acts 11:28 ) and most dreadful ones there were, whilst Jerusalem was besieged, and before its utter ruin, related by Josephus.

And pestilences:
a pestilence is described by the Jews after this manner ^F13:

“a city that produces a thousand and five hundred footmen, as Cephar Aco, and nine dead men are carried out of it in three days, one after another, lo! (rbd hz) , “this is a pestilence”; but if in one day, or in four days, it is no pestilence; and a city that produces five hundred footmen, as Cephar Amiko, and three dead men are carried out of it in three days, one after another, lo! this is a pestilence.”

These commonly attend famines, and are therefore mentioned together; and when the one was, the other may be supposed sooner or later to be:

and earthquakes in divers places
of the world; as, at Crete ^F14, and in divers cities in Asia ^F15, in the times of Nero: particularly the three cities of Phrygia, Laodicea, Hierapolis, and Colosse; which were near to each other, and are all said to perish this way, in his reign ^F16;

“and Rome itself felt a tremor, in the reign of Galba ^F17.”

FOOTNOTES:

F11 Bereshit Rabba, sect. 42. fol. 37. 1.
F12 T. Bab. Sanhedrin, fol. 97. 1. Misn. Sota, c. 9. sect. 15.
F13 T. Bab. Taanith, fol. 21. & 19. 1. Maimon. Hilch. Taaniot, c. 2. sect. 5.
F14 Philostrat. in vit. Apollon. l. 4. c. 11.
F15 Sueton. in vit. Nero, c. 48.
F16 Orosius, l. 7. c. 7.
F17 Sueton. in vit. Galba, c. 13.

Matthew 24:8

All these are the beginning of sorrows
They were only a prelude unto them, and forerunners of them; they were only some foretastes of what would be, and were far from being the worst that should be endured. These were but light, in comparison of what befell the Jews, in their dreadful destruction. The word here used, signifies the sorrows and pains of a woman in travail. The Jews expect great sorrows and distresses in the times of the Messiah, and use a word to express them by, which answers to this, and call them, (xyvmh ylbx , “the sorrows of the Messiah”; (ylbx) , they say ^F18, signifies the sorrows of a woman in travail; and the Syriac version uses the same word here. These they represent to be very great, and express much concern to be delivered from them. They ^F19 ask,

“what shall a man do, to be delivered from “the sorrows of the Messiah?” He must employ himself in the law, and in liberality.”

And again ^F20,

“he that observes the three meals on the sabbath day, shall be delivered from three punishments; from “the sorrows of the Messiah”, from the judgment of hell, and from Gog and Magog.”

But alas there was no other way of escaping them, but by faith in the true Messiah, Jesus; and it was for their disbelief and rejection of him, that these came upon them.

FOOTNOTES:

F18 Gloss. in T. Bab. Sabbat, fol. 118. 2.
F19 T. Bab. Sanhedrin, fol. 98. 2.
F20 T. Bab. Sabbat, fol. 118. 2.

Matthew 24:9

Then shall they deliver you up to be afflicted
Our Lord proceeds to acquaint his disciples, what should befall them in this interval; and quite contrary to their expectations, who were looking for a temporal kingdom, and worldly grandeur, assures them of afflictions, persecutions, and death; that about these times, when these various signs should appear, and this beginning of sorrows take place; whilst these will be fulfilling in Judea, and other parts of the world; the Jews continuing in their obstinacy and unbelief, would deliver them up to the civil magistrates, to be scourged and imprisoned by them; either to their own sanhedrim, as were Peter and John; or to the Roman governors, Gallio, Festus, and Felix, as was the Apostle Paul.

And shall kill you;
as the two James’, Peter, Paul, and even all the apostles, excepting John, who suffered martyrdom, and that before the destruction of Jerusalem:

and ye shall be hated of all nations for my name’s sake;
as the apostles and first Christians were, both by Jews and Gentiles; the latter being stirred up against them by the former, wherever they came, and for no other reason, but because they professed and preached in the name of Christ, as the Acts of the Apostles show: and their hatred proceeded so far, as to charge all their calamities upon them; as war, famine, pestilence, earthquakes as the apologies of the first Christians declare.

Matthew 24:10

And then shall many be offended
That is, many who had been hearers of the apostles, and professors of the Christian religion; who were highly pleased with it, and were strenuous advocates for it, whilst things were tolerably quiet and easy; but when they saw the apostles, some of them beaten, and imprisoned; others put to death, and others forced to fly from place to place; and persecutions and affliction, because of Christ and his Gospel, likely to befall themselves, would be discouraged hereby, and stumble at the cross; and fall off from the faith of the Gospel, and the profession of it:

and shall betray one another;
meaning, that the apostates, who would fall off from the Christian religion, would prove treacherous to true believers, and give in their names to the persecutors, or inform them where they were, that they might take them, or deliver them into their hands themselves: these are the false brethren, the Apostle Paul was in perils among:

and shall hate one another;
not that the true Christians should hate these false brethren, any more than betray them; for they are taught to love all men, even their enemies; but these apostates should hate them, in whose communion they before were, and to whom they belonged; and even to a very great degree of hatred, as it often is seen, that such who turn their backs on Christ, and his Gospel, prove the most bitter enemies, and most violent persecutors of its preachers and followers.

Matthew 24:11

And many false prophets shall rise
Out of, from among the churches of Christ; at least under the name of Christians; for false teachers are here meant, men of heretical principles, pretending to a spirit of prophecy, and to new revelations, and a better understanding of the Scriptures; such as Simon Magus, Ebion, and Cerinthus, who denied the proper deity, and real humanity of Christ; Carpocrates, and the Gnostics his followers, the Nicolaitans, Hymcneus, Philetus, and others:

and shall deceive many:
as they all of them had their followers, and large numbers of them, whose faith was subverted by them; and who followed their pernicious ways, being imposed upon and seduced by their fair words, specious pretences, and licentious practices.

Matthew 24:12

And because iniquity shall abound
Meaning, either the malice and wickedness of outrageous persecutors, which should greatly increase; or the treachery and hatred of the apostates; or the errors and heresies of false teachers; or the wickedness that prevailed in the lives and conversations of some, that were called Christians: for each of these seem to be hinted at in the context, and may be all included, as making up the abounding iniquity here spoken of; the consequence of which would be,

the love of many shall wax cold.
This would be the case of many, but not of all; for in the midst of this abounding iniquity, there were some, the ardour of whose love to Christ, to his Gospel, and to the saints, did not abate: but then there were many, whose zeal for Christ, through the violence of persecution, was greatly damped; and through the treachery of false brethren, were shy of the saints themselves, not knowing who to trust; and through the principles of the false teachers, the power of godliness, and the vital heat of religion, were almost lost; and through a love of the world, and of carnal ease and pleasure, love to the saints was grown very chill, and greatly left; as the instances of Demas, and those that forsook the Apostle Paul, at his first answer before Nero, show. This might be true of such, who were real believers in Christ; who might fall under great decays, through the prevalence of iniquity; since it does not say their love shall be lost, but wax cold.

Matthew 24:13

But he that shall endure to the end
In the profession of faith in Christ, notwithstanding the violent persecutions of wicked men; and in the pure and incorrupt doctrines of the Gospel, whilst many are deceived by the false teachers that shall arise; and in holiness of life and conversation, amidst all the impurities of the age; and shall patiently bear all afflictions, to the end of his life, or to the end of sorrows, of which the above mentioned were the beginning:

the same shall be saved;
with a temporal salvation, when Jerusalem, and the unbelieving inhabitants of it shall be destroyed: for those that believed in Christ, many of them, through persecution, were obliged to remove from thence; and others, by a voice from heaven, were bid to go out of it, as they did; and removed to Pella, a village a little beyond Jordan ^F21, and so were preserved from the general calamity; and also with an everlasting salvation, which is the case of all that persevere to the end, as all true believers in Christ will.

FOOTNOTES:

F21 Euseb. Eccl. Hist. l. 3. c. 5.

Matthew 24:14

And this Gospel of the kingdom
Which Christ himself preached, and which he called and sent his apostles to preach, in all the cities of Judah; by which means men were brought into the kingdom of the Messiah, or Gospel dispensation; and which treated both of the kingdom of grace and glory, and pointed out the saints’ meetness for the kingdom of heaven, and their right unto it, and gives the best account of the glories of it:

shall be preached in all the world;
not only in Judea, where it was now confined, and that by the express orders of Christ himself; but in all the nations of the world, for which the apostles had their commission enlarged, after our Lord’s resurrection; when they were bid to go into all the world, and preach the Gospel to every creature; and when the Jews put away the Gospel from them, they accordingly turned to the Gentiles; and before the destruction of Jerusalem, it was preached to all the nations under the heavens; and churches were planted in most places, through the ministry of it:

for a witness unto all nations;
meaning either for a witness against all such in them, as should reject it; or as a testimony of Christ and salvation, unto all such as should believe in him:

and then shall the end come;
not the end of the world, as the Ethiopic version reads it, and others understand it; but the end of the Jewish state, the end of the city and temple: so that the universal preaching of the Gospel all over the world, was the last criterion and sign, of the destruction of Jerusalem; and the account of that itself next follows, with the dismal circumstances which attended it.

Matthew 24:15

When ye therefore shall see the abomination of desolation,
&c.] From signs, Christ proceeds to the immediate cause of the destruction of Jerusalem; which was, “the abomination of desolation”, or the desolating abomination; or that abominable thing, which threatened and brought desolation upon the city, temple, and nation: by which is meant, not any statue placed in the temple by the Romans, or their order; not the golden eagle which Herod set upon the temple gate, for that was before Christ said these words; nor the image of Tiberius Caesar, which Pilate is said to bring into the temple; for this, if true, must be about this time; whereas Christ cannot be thought to refer to anything so near at hand; much less the statue of Adrian, set in the most holy place, which was an hundred and thirty years and upwards, after the destruction of the city and temple; nor the statue of Titus, who destroyed both, which does not appear: ever to be set up, or attempted; nor of Caligula, which, though ordered, was prevented being placed there: but the Roman army is designed; see ( Luke 21:20 ) which was the (Mmvm Myuwqv Pnk) , “the wing”, or “army of abominations making desolate”, ( Daniel 9:27 ) . Armies are called wings, ( Isaiah 8:8 ) and the Roman armies were desolating ones to the Jews, and to whom they were an abomination; not only because they consisted of Heathen men, and uncircumcised persons, but chiefly because of the images of their gods, which were upon their ensigns: for images and idols were always an abomination to them; so the “filthiness” which Hezekiah ordered to be carried out of the holy place, ( 2 Chronicles 29:5 ) is by the Targum called, (aqwxyr) , “an abomination”; and this, by the Jewish writers ^F23, is said to be an idol, which Ahaz had placed upon the altar; and such was the abomination of desolation, which Antiochus caused to be set upon the altar:

“Now the fifteenth day of the month Casleu, in the hundred forty and fifth year, they set up the abomination of desolation upon the altar, and builded idol altars throughout the cities of Juda on every side;” (1 Maccabees 1:54)

And so the Talmudic writers, by the abomination that makes desolate, in ( 9:27 ) to which Christ here refers, understand an image, which they say ^F24 one Apostomus, a Grecian general, who burnt their law, set up in the temple. Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination, spoken of by Daniel the prophet:
not in ( Daniel 11:31 ) which is spoken of the abomination in the times of Antiochus; but either in ( Daniel 12:11 ) or rather in ( Daniel 9:27 ) since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice. It is to be observed, that Daniel is here called a prophet, contrary to what the Jewish writers say ^F25, who deny him to be one; though one of ^F26 no inconsiderable note among them affirms, that he attained to the end, (yyawbnh lwbgh) , “of the prophetic border”, or the ultimate degree of prophecy: when therefore this that Daniel, under a spirit of prophecy, spoke of should be seen,

standing in the holy place;
near the walls, and round about the holy city Jerusalem, so called from the sanctuary and worship of God in it; and which, in process of time, stood in the midst of it, and in the holy temple, and destroyed both; then

whoso readeth, let him understand:
that is, whoever then reads the prophecy of Daniel; will easily understand the meaning of it, and will see and know for certain, that now it is accomplished; and will consider how to escape the desolating judgment, unless he is given up to a judicial blindness and hardness of heart; which was the case of the greater part of the nation.

FOOTNOTES:

F23 R. David Kimchi, & R. Sol. ben Melech, in 2 Chron. xxix. 5.
F24 T. Bab. Taanith, fol. 28. 2. & Gloss. in ib.
F25 T. Bab. Sanhedrin, fol. 94. 1. & Megilla, fol. 3. 1. & Tzeror Ham, mor, fol. 46. 4. Zohar in Num. fol. 61. 1.
F26 Jacchiades in Dan. i. 17.

Matthew 24:16

Then let them which be in Judea
When this signal is given, let it be taken notice of and observed; let them that are in the city of Jerusalem, depart out of it; or who are in any other parts of Judea, in any of the towns, or cities thereof; let them not betake themselves to Jerusalem, imagining they may be safe there, in so strong and fortified a place, but let them flee elsewhere; seeLuke 21:21 ) and accordingly it is observed, that many did flee about this time; and it is remarked by several interpreters, and which Josephus ^F1 takes notice of with surprise, that Cestius Gallus having advanced with his army to Jerusalem, and besieged it, on a sudden, without any cause, raised the siege, and withdrew his army, when the city might have been easily taken; by which means a signal was made; and an opportunity given to the Christians, to make their escape: which they accordingly did, and went over Jordan, as Eusebius says ^F2, to a place called Pella; so that when Titus came a few mouths after, there was not a Christian in the city, but they had fled as they are here bidden to

flee into the mountains;
or any places of shelter and refuge: these are mentioned particularly, because they are usually such; and design either the mountains in Judea, or in the adjacent countries. The Syriac and Persic versions read in the singular number, “into the mountain”; and it is reported that many of them did fly, particularly to Mount Libanus ^F3.

FOOTNOTES:

F1 De Bello Jud. l. 2. c. 19. sect. 7.
F2 Eccl. Hist. l. 3. c. 5. p. 75.
F3 Joseph. ib.

Matthew 24:17

Let him which is on the housetop
Who should be there either for his devotion or recreation; for the houses of the Jews were built with flat roofs and battlements about them, which they made use of both for diversion and pleasure, and for private meditation and prayer, for social conversation, and sometimes for public preaching; see ( >Matthew 10:27 ) ( Acts 10:9 )

not come down to take anything out of his house:
that is, let him not come down in the inner way, but by the stairs, or ladder, on the outside of the house, which was usual. They had two ways of going out of, and into their houses; the one they call ^F4, (Myxtp Krd) , “the way of the doors”; the other, (Nygg Krd) , “the way of the roof”: upon which the gloss is,

“to go up on the outside, (Mlwp Krd) , “by way” or “means” of a ladder, fixed at the entrance of the door of the upper room, and from thence he goes down into the house by a ladder;”

and in the same way they could come out; see ( Mark 2:4 ) and let him not go into his house to take any of his goods, or money, or food along with him necessary for his sustenance in his flight; lest, whilst he is busy in taking care of these, he loses his life, or, at least, the opportunity of making his escape; so sudden is this desolation represented to be.

FOOTNOTES:

F4 T. Bab. Bava Metzia, fol. 117. 1.

Matthew 24:18

Neither let him which is in the field
Ploughing, or sowing, or employed in any other parts of husbandry, or rural business,

return back to take clothes;
for it was usual to work in the fields without their clothes, as at ploughing and sowing. Hence those words of Virgil ^F5.

“Nudus ara, sere nudus, hyems ignava colono.”

Upon which Servius observes, that in good weather, when the sun warms the earth, men might plough and sow without their clothes: and it is reported by the historian ^F6 of Lucius Quinctius Cincinnatus, that the messengers who were sent to him, from Minutius the consul, whom he had delivered from a siege, found him ploughing naked beyond the Tiber: not that he was entirely naked, but was stripped of his upper garments: and it is usual for people that work in the fields to strip themselves to their shirts, and lay their clothes at the corner of the field, or at the land’s end; and which we must suppose to be the case here: for our Lord’s meaning is not, that the man working in the field, should not return home to fetch his clothes, which were not left there; they were brought with him into the field, but put off; and laid aside in some part of it while at work; but that as soon as he had the news of Jerusalem being besieged, he should immediately make the best of his way, and flee to the mountains, as Lot was bid to do at the burning of Sodom; and he might not return to the corner of the field, or land’s end, where his clothes lay, as Lot was not to look behind; though if his clothes lay in the way of his flight, he might take them up, but might not go back for them, so sudden and swift should be the desolation. The Vulgate Latin reads, in the singular number, “his coat”; and so do the Syriac, Persic, and Ethiopic versions, and Munster’s Hebrew Gospel; and so it was read in four copies of Beza’s, in three of Stephens’s, and in others; and may design the upper coat or garment, which was put off whilst at work.

FOOTNOTES:

F5 Georgic. l. 1.
F6 Aurel Victor. de illustr. viris, c. 20.

Matthew 24:19

And woe unto them that are with child
Not that it should be criminal for them to be with child, or a judgment on them; for it was always esteemed a blessing to be fruitful, and bear children: but this expresses the miserable circumstances such would be in, who, by reason of their heavy burdens, would not be able to make so speedy a flight, as the case would require; or would be obliged to stay at home, and endure all the miseries of the siege: so that these words, as the following are not expressive of sin, or punishment, but of pity and concern for their misery and distress:

and to them that give suck in those days;
whose tender affection to their infants will not suffer them to leave them behind them; and yet such their weakness, that they will not be able to carry them with them; at least, they must be great hindrances to their speedy flight. So that the case of these is much worse than that of men on the house top, or in the field, who could much more easily leave their goods and clothes, than these their children, as well as had more agility and strength of body to flee. So (twqynymw twrbwe) , “women with child, and that give suck”; are mentioned together in the Jewish writings, as such as were excused from certain fasts, though obliged to others ^F7.

FOOTNOTES:

F7 T. Hieros. Taanioth, fol. 64. 3. Maimon. Hilch. Taanioth, c. 5. sect. 10.

Matthew 24:20

But pray ye that your flight be not in the winter
When days are short, and unfit for long journeys, and roads are bad, and sometimes not passable, through large snows, or floods of water; and when to dwell in desert places, and lodge in mountains, must be very uncomfortable: wherefore Christ directs to pray to God, who has the disposal of all events, and of the timing of them, that he would so order things in the course of his providence, that their flight might not be in such a season of the year, when travelling would be very difficult and troublesome. Dr. Lightfoot observes, from a Jewish writer ^F8, that it is remarked as a favour of God in the destruction of the first temple, that it happened in the summer, and not in winter; whose words are these:

“God vouchsafed a great favour to Israel, for they ought to have gone out of the land on the tenth day of the month Tebeth; as he saith ( Ezekiel 24:2 ) “son of man, write thee the name of the day, even of this same day”: what then did the Lord, holy and blessed? If they shall now go out in the winter, (saith he,) they will all die; therefore he prolonged the time to them, and carried them away in summer.”

And since therefore they received such a favour from him at the destruction of the first temple, there was encouragement to pray to him, that they might be indulged with the like favour when Jerusalem should be besieged again:

neither on the sabbath day:
the word “day” is not in the Greek text; and some ^F9 have been of opinion, that the “sabbatical year”, or the seventh year, is meant, when no fruits would be found in the fields, and a great scarcity of provisions among people; who would not have a sufficiency, and much less any to spare to strangers fleeing from their native places; but rather the sabbath day, or “day of the sabbath”, as the Persic version reads it, is designed; and Beza says, four of his copies read it in the genitive case: and so four of Stephens’s. And the reason why our Lord put them on praying, that their flight might not be on the sabbath day, was, because he knew not only that the Jews, who believed not in him, would not suffer them to travel on a sabbath day more than two thousand cubits; which, according to their traditions ^F11, was a sabbath day’s journey; and which would not be sufficient for their flight to put them out of danger; but also, that those that did believe in him, particularly the Jerusalem Jews, would be all of them fond of the law of Moses, and scrupulous of violating any part of it, and especially that of the sabbath; see ( Acts 21:20 ) . And though the Jews did allow, that the sabbath might be violated where life was in danger, and that it was lawful to defend themselves against an enemy on the sabbath day; yet this did not universally obtain; and it was made a question of, after the time of Christ, whether it was lawful to flee from danger on the sabbath day; of which take the following account ^F12.

“Our Rabbins teach, that he that is pursued by Gentiles, or by thieves, may profane the sabbath for the sake of saving his life: and so we find of David, when Saul sought to slay him, he fled from him, and escaped. Our Rabbins say, that it happened that evil writings (or edicts) came from the government to the great men of Tzippore; and they went, and said to R. Eleazar ben Prata, evil edicts are come to us from the government, what dost thou say? (xrbn) , “shall we flee?” and he was afraid to say to them “flee”; but he said to them with a nod, why do you ask me? go and ask Jacob, and Moses, and David; as it is written, of Jacob, ( Hosea 12:12 ) “and Jacob fled”; and so of Moses, ( Exodus 2:15 ) “and Moses fled”; and so of David, ( 1 Samuel 19:18 ) “and David fled, and escaped”: and he (God) says, ( Isaiah 26:20 ) “come my people, enter into thy chambers”.”

From whence, it is plain, it was a question with the doctors in Tzippore, which was a town in Galilee, where there was an university, whether it was lawful to flee on the sabbath day or not; and though the Rabbi they applied to was of opinion it was lawful, yet he was fearful of speaking out his sense plainly, and therefore delivered it by signs and hints. Now our Lord’s meaning, in putting them on this petition, was, not to prevent the violation of the seventh day sabbath, or on account of the sacredness of it, which he knew would be abolished, and was abolished before this time; but he says this with respect to the opinion of the Jews, and “Judaizing” Christians, who, taking that day to be sacred, and fleeing on it unlawful, would find a difficulty with themselves, and others, to make their escape; otherwise it was as lawful to flee and travel on that day, as in the winter season; though both, for different reasons, incommodious.

FOOTNOTES:

F8 Taachuma, fol. 57. 2.
F9 Vid. Reland. Antiq. Heb. par. 4. c. 10. sect. 1. & Hammond in loc.
F11 Maimon. Hilch. Sabbat, c. 27. sect. 1.
F12 Bemidbar Rabba, sect. 23. fol. 231. 4.

Matthew 24:21

For then shall be great tribulation
This is urged as a reason for their speedy flight; since the calamity that would come upon those who should remain in the city, what through the sword, famine, pestilence, murders, robberies would

be such as was not since the beginning of the world, to this time,
no, nor ever shall be.
The burning of Sodom and Gomorrha, the bondage of the children of Israel in Egypt, their captivity in Babylon, and all their distresses and afflictions in the times of the Maccabees, are nothing to be compared with the calamities which befell the Jews in the siege and destruction of Jerusalem. Great desolations have been made in the besieging and at the taking of many famous cities, as Troy, Babylon, Carthage but none of them are to be mentioned with the deplorable case of this city. Whoever reads Josephus’s account will be fully convinced of this; and readily join with him, who was an eyewitness of it, when he says {m}, that

“never did any city suffer such things, nor was there ever any generation that more abounded in malice or wickedness.”

And indeed, all this came upon them for their impenitence and infidelity, and for their rejection and murdering of the Son of God; for as never any before, or since, committed the sin they did, or ever will, so there never did, or will, the same calamity befall a nation, as did them.

FOOTNOTES:

F13 De Bello Jud. l. 6. c. 11.