36 Butm of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be.

38 For as in the days that were before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark,

39 And knew not, until the flood came, and took them all away; so shall also the coming of the Son of man be.

40 Then shall two be in the field; the one shall be taken, and the other left.

41 Two women shall be grinding at the mill; the one shall be taken, and the other left.

to the word. See also Matt. 17:17; Luke 17:25; 16:8. In the latter passage, 'The children of this world are in their generation wiser than the children of light,' the word generation is predicated both of the children of this world and of the children of light, and evidently not used literally of an age of men. Compare also Acts 2:40; Phil. 2: 15. In all these passages generation (yeveά) is equivalent to nation (yéros), or nearly so; having, it is true, a more pregnant meaning, implying that the character of one generation stamps itself upon the race, as here in this verse also." That is, here the prophecy is not merely that the Jewish nation, as a nation, should not pass away, but also that it should not lose its national characteristics; amid all the changes of time it should remain unchanged; and this prophecy has been wonderfully fulfilled in the unparalleled history of the Jews.

35. This verse is wanting in the Sinaitic manuscript. Tischendorf omits it. Alford retains it. It unquestionably belongs to the discourse, and is found in Mark 13:31 and Luke 21 : 33. Parallel to it is Matt. 5:18. The physical universe is temporal and transient; truth is eternal and immutable. The one is continually passing away before our eyes; the other, like its divine author, is "the same yesterday, to-day, and forever." Compare 2 Cor. 4 : 18; and on the certainty of coming judgment, here specially referred to, Deut. 32: 34; Jer. 2: 22; Rom. 2 : 5. 36. But of that day. This phrase "that day,” when used absolutely, as here, generally signifies in the N. T. the day of judgment, the great day, the consummation of all others. See for examples, Matt. 7 : 22; Luke 10: 12; 1 Thess. 5:4; 2 Tim. 1: 12, 18; 4: 8. So the book of revelation is called the Bible, i. e., The Book, or the Scriptures, i. e., The Writings. Here the context as well as the general N. T. usage forbids the idea of any other reference than to the day of judgment, when heaven and earth shall pass away.-Knoweth no one, no, not the angels in heaven. Mark (13:32) makes the important addition nor the Son. See note there. Observe here, however, that the whole of the rest of this chapter is based on this assertion of ignorance concerning the coming of the day of judgment, and that it is therefore clear, (1) that Christ does not confound the destruction of Jerusalem with the end of the world, nor intend to

tell his disciples when the end will be; (2) that all schemes of interpretation of prophecy which assume to predict the day, are in direct conflict with Christ's solemn assertion that it is not known to man, nor to the angels in heaven, nor even to himself.

37-39. The rest of this chapter is peculiar to Matthew. But the same truth-the necessity of constant watchfulness-is enforced in language analogous, and with the same or similar illustrations, in other discourses of our Lord reported in Luke 12: 41-45; 17: 26-37. Compare Christ's language there and here. Christ here employs the deluge as an illustration of the suddenness and certainty of the coming judgment. In Luke 17: 28-30 he adds a reference to the destruction of Sodom and Gomorrah.-Noe. The Greek form of Noah.-The coming of the Son of man. The same word coming (rugovoía) is used here, as in verses 3 and 27 above. Nearly all critics are agreed that here Christ refers to his second coming in the day of judgment; why not there? Observe the parallel: In the days before the flood the people had warning of the impending judgment (1 Pet. 3: 19), but did not know the day or the hour, neglected the warning, and gave themselves up, in disregard of it, to luxury and self-indulgence; and when the flood came, preparation was too late. Observe, too, that eating, drinking, and marrying are right, but to give the life up to them is wrong; and that luxury and seeming security are precursors of danger and doom. Alford notices the implication that wine and its effects existed prior to the fall of Noah (Gen. 9 : 20), and that Christ indirectly confirms the O. T. account of the flood.

40, 41. Then shall two be in the field, laboring together. Saints and sinners shall be commingled to the last. Compare Luke 17:34.— One is taken. Not shall be; the verb is in the present tense. Christ, as it were, stands in the midst of and sees the events he is describing. The word rendered taken is literally taken to or with another. The event is interpreted by John 14:3, and yet more clearly by 1 Thess. 4: 17: "Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air." Evidently this is not to be confounded with the flight mentioned in verses 16-18; that is voluntary escape, this is divine deliverance. - Two grinding at the

mill. The mills of the ancient Hebrews probably differed but little from those at present in

AN EASTERN MILL.

use in the East. These consist of two circular stones, about eighteen inches or two feet in diameter. The upper stone has a hole in it, through which the grain passes. The mill is worked by women, the lowest servants, or captives (Exod. 11:5; Judg. 16: 21), who are usually seated on the bare ground (Is. 47: 1, 2), facing each other. Both hold the handle, and pull to or push from, as men do with the cross-cut saw.

The preceding verses set forth the certainty (verse 35), the unexpectedness (verse 36), and the suddenness (verses 37-39) of the coming judgment; these set forth its closeness in separating those commingled on earth. "It will be a surprising and a separating day."—(Matthew Henry.) Compare chapter 25:31-33. Alford says of these verses, Nor do they refer to the great judg. | ment of 25:31, for then (verse 32) all shall be summoned :—but they refer to the millennial dispensation and the gathering of the elect to the Lord then."

Whether there is or is not to be such a millennial dispensation prior to the final judgment I do not here discuss. It seems to me, however, that there is nothing here to indicate a double coming of Christ. In both passages a separation is described, though in different language and with different metaphors.

42. Watch therefore. Not for the day of judgment, for no watching will give the disciples a knowledge of its approach; but, in constant expectancy of its coming (2 Pet. 3 : 12), be watchful | over yourselves, that ye may be always ready.

That this is Christ's meaning is clear from parallel exhortations to watchfulness. We are to watch and pray lest we enter into temptation Matt. 26: 41; Mark 14: 38), accompanying our watching with faith (1 Cor. 16 : 13), thanksgiving (Col. 4 : 2), sobriety (1 Thess. 5:6; 1 Pet. 5:8), and purity (Rev. 16:15); see also note to Parable of ten virgins (ch. 25: 1–13, p. 229). Observe (1) that the ignorance of the disciples concerning the day, as some manuscripts have it, or the hour, as others have it, of Christ's coming, is the basis of the exhortation to watchfulness; (2) that the exhortation is given not only to the twelve, but to all Christ's disciples to the end of time (Mark 13: 37); and (3) that the connection clearly implies that the previous verses refer to Christ's second coming, not to the destruction of Jerusalem. Watch therefore; wherefore? Not because destruction did come unexpectedly on Jerusalem, but because it will come unexpectedly on the world. 43, 44. But ye know this. The verb may be rendered either in the imperative or the indicative mood. The idea is the same in either case: Ye do not know the day of Christ's coming; but ye know the duty and the necessity of constant watchfulness.-If the master of the house. Not any particular person; this verse is a parable in brief.-In what watch. The Jewish night was anciently divided into three watches, the first or "beginning of the watches (Lam. 2: 19) lasting from sunset to 10 P. M., the middle watch (Judges 7: 19) lasting from 10 P. M. to 2 A. M., and the morning watch (Exod. 14: 24; 1 Sam. 11:11) lasting from 2 A. M. till sunrise. But under the Romans the watches were increased in number to four (Matt. 14: 25; Mark 13: 35 and note).The thief would come. Elsewhere in the N. T. Christ's coming is compared to that of a thief (1 Thess. 5: 1-10; Rev. 3:3; 16: 15), because (1) it is sudden, (2) to those whose treasure is all earthly, it is destructive. To such his coming, whether in death or in judgment, leaves nothing (Luke 12:20).—And would not have suffered his house to be broken up. Literally dug through. The houses of the East were often built of sun-burnt brick, clay, earth, or even loose stones, through which it was easy to make an opening.-Be ye also ready. In Matt. 6: 19, 20, Christ tells us how to be ready.

45-47. In Luke 12: 42-46 a similar parable is

48 But and if that evil servant shall say in his heart, My lord delayeth his coming;

49 And shall begin to smite his fellow-servants, and to eat and drink with the drunken :

50 The lord of that servant shall come in a days

when he looketh not for him, and in an hour that he is not aware of,

51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

given in answer to Peter's question, Speakest thou this parable unto us, or even unto all? Here it answers the same unuttered question. Whoever is the faithful and wise servant shall receive the reward; whoever is the evil servant shall receive punishment. Compare with this parable Mark 13: 34-37. - Who then is a faithful and wise servant? Faithful to his lord and so in his daily duty; wise, i. e. prudent, foreseeing, looking for the coming of his lord. Compare Prov. 22:3; 27: 12.-Whom his lord hath placed over his servants. Not merely the pastor, bishop, or apostle is here designated. Whoever, by reason of genius, position, or wealth, has influence or control over others is in so far placed over them, and is accountable to his Lord for the administration of his trust. To give them meat. The object God has in making some men rulers, is that they may feed others. The great are to be the servants of the feeble. Compare Luke 22 : 26; 1 Cor. 14 : 12 ; 1 Pet. 5: 2, 3.- In the season. That is now, while the season for doing good lasts. Compare Gal. 6 9, 10 and note.-He shall place him over all his possessions. Compare Rev. 2: 26; 3: 21. But how can each servant be placed over all God's possessions? Alford answers the question well: "That promotion shall not be like earthly promotion, wherein the eminence of one excludes that of another, but rather like the diffusion of love, in which, the more each has, the more there is for all." So each saint owns all God's possessions, even now (1 Cor. 3: 21, 22).

48-51. But and if that evil servant shall say in his heart. The worst skepticism is that which lurks in the heart of the professed disciple, not that which openly assails the church from without.-My lord. Observe, he is a professed disciple of the Lord (comp. verses 10, 12). — Delayeth his coming. A frequent cause of apostacy in the church is practical unbelief in the second coming of Christ. Compare Rom. 2:4; 2 Pet. 3: 3-12. Shall begin to and to eat, etc. The two forms of sin most common to those in high places, oppression and self-indulgence.-Shall cut him asunder. A punishment practised among both ancient Hebrews and other nations (1 Sam. 15: 33; 2 Sam 12: 31; Dan. 2:5; 3: 29; Heb. 11: 37). And shall appoint his portion, i. e. his fellowship (Rev. 21:8), with the hypocrites. See note on chap. 6 : 2, and compare Rev. 21: 27; 22 : 15. — There shall be weeping and

smite *

*

*

:

gnashing of teeth. See note on chap. 8: 12. In this verse is one of the incidental evidences that the metaphors of Scripture cannot be literally interpreted. Cutting asunder indicates destruction; weeping and gnashing of teeth, a living in suffering. Neither can be regarded as indicating here anything more than a terrible and final punishment.

Observe the contrast between the good and the evil servant. The good servant is faithful, to his lord and in his trust; prudent, in watching for his lord's coming; beneficent, using his power as a trust, for others; patient, in continuing his well-doing till the coming of his lord; and his blessing is an enlarged honor, and a grander sphere of activity in the future. The evil servant becomes a practical disbeliever in Christ's second coming, uses his power to oppress his fellow-servants, and to gratify himself, finds his companions with the self-indulgent, not with the self-denying; and to him judgment comes suddenly (Matt. 7 : 26, 27), unexpectedly, without warning, and with terrible and final condemnation, that separates him from the saints, and allots his portion with sinners. Compare Ezekiel, chap. 34; and observe the illustration of the evil servant in the corrupt and worldly among the ministry in all ages and all branches of the church.

Ch. 25. CHRIST'S DISCOURSE ON THE LAST DAYS CONCLUDED.

PRELIMINARY NOTE.-This chapter is peculiar to Matthew. It contains a description of the judgment, first in the parable of the ten virgins (1-13), second, in that of the talents (14-30), third, in a description which is pictorial, but not parabolic (31-46). A question requires statement, if not answer, before entering on the interpretation of the chapter in detail. The millenarian commentators, e. g., Stier, Olshausen, Alford, hold that the millennium intervenes between the judgment described in the two parables (1-30) and that depicted in the closing section of this chapter (31-46). According to this view Christ first comes, selects his faithful followers (the wise virgins, the industrious servants), who reign with him for a thousand years. At the expiration of this time he comes again, to judge the rest of mankind according to their works, and this is the judgment described in verses 31-46. In support of this view reference is had to Rev., chap. 20, and to 1 Thess. 4: 16, 17, with 2 Thess. 1:7-10. It is also said that it is the

phrase, to "take a wife." It was a symbol of capture, which in a ruder form is still preserved among some barbarous tribes in Africa, and among the modern Arabs, with whom the capture and removal of the bride is accomplished with considerable show of violence. The bride, attired in her bridal costume (Jer. 2:32), awaited the arrival of the bridegroom. This costume, when she was a maid, was always white (Rev. 19: 7, 8), often richly embroidered (Ps. 45: 14); essential parts of it were a wreath of myrtle on the head, or, according to some authorities, a chaplet, gold or gilt; a peculiar girdle encircling her waist, and a white veil (Gen. 24: 65) not only concealing her face, but completely covering her person. This last was regarded as a symbol of her submission to her husband (1 Cor. 11 : 10). With her maids she joined the procession, which

then marched back through the streets to the appointed place, where a feast was prepared for the company. Music, torches, and every demonstration of joy accompanied the train. The former, produced largely by small drums, and tambourines, is described, in accounts of the modern procession, as of a very extraordinay description. Often gymnasts or others accompany these processions, in the modern ceremony, performing their feats of dexterity before an admiring throng. The accompanying illustration, from the pencil of Mr. A. L. Rawson, is an exact reproduction of such processions, as they may be seen to-day in the streets of Jerusalem. As the procession neared the bridegroom's house it was joined by other friends of the bride and groom, swelling its tumult and accompanying it to its destination. When this was reached the procession entered, including the invited guests; the door was then closed, and no one arriving subsequently was permitted to enter (vers. 10-12, note). The marriage contract was then signed, and the party sat down to the feast. At the close of the meal came the nuptial benediction, pronounced ac

The general lesson of this parable appears to me to be plain, though it has sometimes been missed, and oftener not clearly stated. The ten virgins go forth with their lamps lighted to meet the bridegroom. They thus represent professing Christians, in whom the light of piety has been really, or at least in appearance, lighted. All slumber and sleep while the bridegroom tarries. The sole distinction between them is that five have oil with which to replenish their lamps, and five have not. Oil was used in the Jewish economy to burn in the lights of the temple, and to anoint both kings and priests. It was thus a symbol of divine grace (Psalm 45: 7, 8; Acts 10: 38; Heb. 1:9). By anointing with oil the king became the