Matthew Chapter 24 continued
24:16-28. The warning to flee into the mountains eschatologically looks beyond the first century to the Jews' flight from
the persecution of the Antichrist (cf. Rev. 12:6-14). The reference to the sabbath day indicates that these events will
occur in a Jewish area, where such restrictions would be observed. Then shall be great tribulation makes our Lord's
reference to Daniel 12:1 clearly evident as taking place just prior to the resurrection in Daniel 12:2. The terrible days of
that time shall be shortened by the sudden return of Christ to destroy the Wicked One (2 Thess. 2:8). The phrase if it
were possible...shall deceive the very elect clearly indicates that those who have been truly saved cannot be deceived
and fall away. For even if it were humanly possible, the Lord will stop it by hastening His coming. The exclamation
Behold, I have told you before indicates Jesus' belief in the predictive nature of this prophecy. The lightning shining
from the east...even unto the west refers to the final aspect of Christ's return (not the Rapture) in judgment upon the
earth. In 1 Thessalonians 4, He comes in the clouds for the church; in Thessalonians 1 and 2, He comes to the earth
with the church to judge the world.
24:29-31. The reference to the events immediately after the tribulation, such as the sun being darkened and the stars
falling, refer to the cataclysmic events that will accompany Christ's millennial kingdom on earth. His return will be
marked by the sign of the Son of man in heaven, which will identify His coming to the tribes of the earth. The clouds of
heaven indicate that Christ will come from heaven to the earth (cf. Dan. 7:13, 14; 2 Thess. 1:7-9). The angels are the
same agents of judgment as in 13:39. The elect are the saved who have come to faith in Christ by the grace of God
and are gladly anticipating their Lord's return.
24:32, 33. The illustration of the fig tree is referred to as a parable. The immediate context seems to refer to the fig
tree in a natural (not symbolic) sense. While it is clear in Scripture that Israel is symbolized, at times, by the fig tree (ch.
21), the usage here simply seems to be that as these events reach the apex of their fulfillment, the actual and ultimate
return of Christ follows immediately.
24:34. The generation that shall not pass is the generation in whose lifetime all these signs occur. That generation will
not pass away until all these things be fulfilled. In other words, the previously listed signs will continue to multiply
throughout the church age and reach their ultimate climax at the end of the age in the generation of those who will live
to see the entire matter fulfilled in their lifetime.
24:35-38. Verses 35 and 36 warn against attempts to set an exact date for Christ's return at the end of the church age.
To speculate that "day" and "hour" do not eliminate "year" is a gross oversimplification. The Father only knows the time
of Christ's return since it has been set by His authority (cf. Acts 1:7). However, we are given a comparison to the days
of Noah (and the Flood), which illustrate and prefigure the condition of humanity at the time of Christ's return. The last
generation, like the one of Noah's day, is pleasure-oriented and self-gratifying by eating and drinking. The reference to
marrying and giving in marriage may refer to carrying on the normal course of life without heeding the impending
judgement.
24:39-42. The observation that the people of Noah's day knew not the severity and suddenness of the coming
destruction indicates that this last generation will be totally unprepared for the coming of the Son of man, the return of
Christ to judge the world. (See 2 Thess. 1:7, 8) The reference to two being in the field or at work at the time of Christ's
return implies the suddenness of His coming to separate the lost and the saved.
24:43-51. The parable of the two servants follows to illustrate the seriousness of Christ's second coming, a fact that
Jesus never allegorized or spiritualized, but spoke of in the most serious terms: cut him asunder...weeping and
gnashing of the teeth.
Matthew Chapter 25
25:1-13. The parable of the 10 virgins explains the place of Israel's true converts of the Great Tribulation period in
relation to the church. These virgins (Gr. parthenos, cf. 1:23) are the attendants at the wedding, not multiple brides.
The one bride of Christ is the church, John the Baptist is the best man (John 3:29, friend of the Bridegroom), and the
prepared virgins are the saved of the Great Tribulation. While all share as the people of God, the church is accorded a
unique relationship to the Master. The lamps seem to refer to their lives which are either prepared or unprepared. The
oil refers to that which prepares them to give forth light and may properly be illustrative of the regeneration of the Holy
Spirit. The fact that they all slept while the bridegroom tarried implies a period of Jewish inactivity during the church
age, while the bride is gathered.
25:14-23. The parable of the talents further emphasize the need for personal preparation and faithful service to the
Master. (See also Luke 19:11-28.) the talents represent large units of money and are distributed according to ability (v.
5). Far country indicates the time during which Jesus is in heaven, between His first coming and His final return. The
three servants are typical of three types who are entrusted with various tasks in accordance with their own ability. Not
all are expected to produce the same results, but all are to be faithful with what they have entrusted to them. Thus, the
first two double their money, while the last one hides the one...in the earth. The phrase after a long time gives a veiled
indication of the length of Christ's session in heaven during the present age. Each of those producing results is
commended by the Master: Well done,... good and faithful servant and is promised to be ruler over many things, with a
view to continued service in the millennial kingdom.
25:24, 25. The great mistake of the unfaithful servant is in misjudging the character of his Master: thou art a hard man.
He could not have known the Master well to assume him to be severe and merciless. He fails to understand the real
generosity of his Master, who wanted him to experience the joys of service. Whereas the parable of the 10 virgins
emphasizes personal preparation for the coming Christ, the parable of the talents stresses the importance of faithful
service during His present absence.
25:26-30. The fact that the latter man is called wicked and slothful and an unprofitable servant (v. 30), who is cast into
outer darkness, indicates that he is not a true disciple of the Master.
25:31-46. The judgment of the nations concludes our Lord's prophetic discourse. This judgment of all nations must be
distinguished from the Great White Throne judgment at the end of the Millennium. The nations (Gr. ethnos) are those
peoples living through the Great Tribulation on earth at the time of Christ's return. This is a judgment of separation:
sheep on his right...goats on the left. At this judgment all nations (better, "all Gentiles") stand before Christ who then
separates the sheep (the saved) from the goats (the lost) in a manner reminiscent of the wheat and tares parable.
Note that these are the living nations, whereas the Great White Throne judgment is one of the wicked dead whose
bodies are resurrected to face the final judgment of the lost. Thus, the saved are invited to come into and share the
blessings of His kingdom: Come, ye blessed of my Father, inherit the kingdom. The basis of their acceptance seems to
be their treatment of the least of these my brethren, the saved of the Great Tribulation.
Matthew 26
26:1,2 - See Also Mark 14:1,2. Luke 22:1,2 Jesus makes final prediction of His death two days before Passover, which
was eaten on the evening of Nisan 14. Thus the prediction was made on the twelfth of the month (April). The feast of
the Passover was the first feast on the Jewish yearly calendar and was kept in commemoration of the nation
deliverance from Egypt in the Exodus under Moses. Passover takes its name from the Hebrew term related to the
death angel passing over those who had applied the blood to their homes (cf. Ex. 12). Passover time was a great high
day among the Jews and thousands of pilgrims flocked to Jerusalem each year to observe it.
26:2-5, Jesus also predicts His betrayal. Son of man is His favorite designation of Himself. Betrayed (Gr. paradidomi) is
better translated here as “delivered up” or “handed over.” The assemblage of the Sanhedrin takes place at the palace
(Gr. aule, “the courtyard of his residence”). Caiaphas was a Sadducee who had been appointed high priest a few
years earlier, about A.D. 18, just before Christ’s earthly ministry began. Not on the feast means “not during the feast.”
Since many of Jesus’ supporters from Galilee would be in Jerusalem during this time, the leaders did not want to upset
the crowd, whose emotions were already high. Jesus ultimately foiled their plan and died at the very hour of the
slaying of the Passover lambs.
26:6-16 - The anointing at Bethany (cf. Mark 14:3-9; John 12:1-8) is related by John as taking place six days before
Passover, indicating the one version is topical and the other chronological, since neither Matthew nor Mark dates the
event. Simon the leper is mentioned only here and in the parallel at Mark 14:3. By a comparison with John 12:1-8, a
reasonable deduction is that he was the father of Lazarus, Martha and Mary. She did it for my burial: The point seems
to be that the action was appropriate in view of His burial which was soon to take place, and that if might be regarded
as symbolic or prophetic of the burial. This gospel, the Good News of the Lord's death and resurrection. (See also
Mark 14:10,11; Luck 22:3-6.) Judas Iscariot (see Mark 3:19)... and they covenanted with him for thirty pieces of silver:
Actually, they counted out the amount to him, representing about a month's wages or the price of a common slave.
These words are substantially from the Greek Septuagint version of Zechariah 11:12. Betray him, that is, hand Him
over: The same verb is translated "deliver" in verse 15. The Last Supper is also related in Mark 14:12-16: Luke 22:7-
13; and John 13:1-29.
26:17-22. The first day...of unleavened bread, or the fourteenth of Nisan (cf Mark 14:12: Luke 22:7). While Jesus said,
I will keep the passover, the cross-reference in Luke 22:16 notes He added, "I will not any more eat thereof," implying
an interruption. Only Jesus and the 12 disciples were present. At this crucial time Jesus announced one of you shall
betray me. For the first time, Jesus had clearly indicated that the betrayer would be on of His closest followers. They
were exceeding sorrowful, indicating their grief over such an announcement. In the original language, the question
Lord, is it I? suggests that a negative answer was cautiously expected by each one, "It is not I, is it?"
26:23-26 Jesus' reply Thou has said means "yes." The statement He that dippeth reveals the personal and intimate
nature of the betrayal. Jesus took bread: The head of the Jewish household was accustomed to doing this during the
Passover feast. Jesus gave a completely new significance to the action. This is my body: During the Passover feast the
Jewish householder took bread in his hand and said, "This is the bread of affliction which our fathers ate in the land of
Egypt," meaning, of course, that the one represented the other. By His words the Lord changed the whole significance
and emphasis of the feast from looking back to the typical redemption from Egypt to faith in the redemption from sin
accomplished by His death. The bread and wine were only outward symbols of our Lord's death. Nothing in the
Gospels indicates that these were to be viewed as a means of grace, sacraments, or that they were physically
necessary for one's salvation.
26:27-30. The cup: Three cups were passed around by the Jewish householder during the Passover meal; the third,
which is probably the one reffered to here, being known as "the cup of blessing." My blood of the new testament taken
from the Greek Septuagint version of Exodus 24:8, with allusions to Jeremiah 31:31 and Zechariah 9:11. The covenant
in Exodus 24:8 was sealed with blood. The word testament (Gr. diatheke) can also mean "a covenant." Shed for many
for the remission of sins: Here is a clear statement that the death of Jesus was necessary to enable God to forgive
sins. It, in fact, made it right or morally justifiable for Him to do so. That day refers to the time when He comes again in
glory.
26:36-39. Gethsemane means "Olive Press" and was a lush garden east of the city near the slopes of the Mount of
Olives. Jesus often resorted there for peace and quiet. He took the same inner circle as at the Transfiguration (Peter,
James, and John) further into the garden. My soul is exceeding sorrowful is found in the Greek Septuagint version of
Psalm 43:5. The prayer for the cup to pass is not due to Jesus' fear of death. Jesus questions the will of the Father as
to the necessity of drinking the cup. While this may refer to death ("he tasted death") it is more likely that the cup
represents the wrath of God against sin, the divine wrath Christ would incur on the cross as man's sin-bearer. In the
awful anguish of that moment, the sin of the world was poured on Christ and He became "sin for us" (2 Cor. 5:21).
Thus, the Righteous One dies a substitutionary death for guilty mankind.
26:47-50. The arrest took place in the garden of Gethsemane during the middle of the might of the night as a mixed
mob arrived to take Jesus. There can be little doubt that Jesus saw them approaching, as there is always a full moon at
Passover, and they probably carried lighted torches as well. The Roman soldiers carried swords and the Jewish temple
police had staves (clubs). The sign was necessary to identify Jesus to the Romans to whom He was unknown. Judas
kissed him as the sign of betrayal of the One he still glibly called master (cf. 7:21-23).
26:51-56. One of them was Peter (John 18:10), who drew his sword, probably one of the short swords referred to in
Luke 22:38. Attempting to defend Jesus, Peter struck a servant of the high priest's, and smote off his ear. In a typically
impetuous move Peter had struck the one person who could have embarrassed them the most at the trial. Luke, a
physician (22:51), tells us that Jesus healed him by replacing the ear (His last miracle before His crucifixion), and John
(18:10) tells us his name was Malchus. Jesus' rebuke Put up again thy sword clearly revealed that His kingdom would
not be brought in by force before His death. They that take the sword shall perish with the sword is a statement of fact,
but cannot be taken by itself to teach nonviolence in all situations. Twelve legions of angels could be called to His aid.
Each Roman legion had six thousand soldiers. Christ's restraint is due to His willingness to obey the will of the Father
and so fulfill the scriptures.
26:57-68. See Mark 14:53-72; Luke 22:54-65; John 18:13-27. Palace: the open court around which the main buildings
were built. Servants (Gr. hyperetes, "officers," lit., "under-rowers"). The evidence eventually brought forward (v. 61)
was based on the Lord's words recorded in John 2:19, 21, nearly three years earlier! I adjure thee by the living God:
This statement put a man on his oath and compelled an answer. The high priest was seeking an admission that could
be the foundation of a charge of blasphemy. Thou hast said means "yes," and buffeted means "punched." Verse 68 is
a sarcastic demand to be told the names and identities of those who were strangers to Him as a sign of supernatural
knowledge. The incident ends with the charge of blasphemy and the indictment that He is guilty of death. There can be
no doubt that the Sanhedrin took Him to be claiming to be the Messiah, a claim they violently rejected.