Mat 24:22, 24, 31, Mar 13:20, Luk 18:7, Rom 8:33 | Barnes | STEP | Verse 22. Except those days should be shortened . If the calamities of the siege should be lengthened out. If famine and war should be suffered to rage. No flesh be saved . None of the nations would be preserved alive. All the inhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them. But for the elect's sake . The elect here doubtless means Christians. See . The word elect means to choose . It is given to Christians because they are "chosen to salvation through sanctification of the Spirit and belief of the truth," . It is probable that in Jerusalem and the adjacent parts of Judea, there were many who were true followers of Christ. On their account--to preserve them alive, and to make them the instruments of spreading the gospel he said those days should not be lengthened out, and suffered to produce their destruction. It is related by Josephus, (Jewish Wars, book i. chap. 12, 1,) that Titus at first resolved to reduce the city by famine, he therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there and, contrary to his original intention, he pressed the siege, and took the city by storm--thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the "elect." So the designs of wicked men, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. See , and on that verse. (t) "for the elect's sake"

Matthew 24:22

Verse 22. Except those days should be shortened. If the calamities of the siege should be lengthened out. If famine and war should be suffered to rage.

No flesh be saved. None of the nations would be preserved alive. All the inhabitants of Judea would perish. The war, famine, and pestilence would entirely destroy them.

But for the elect's sake. The elect here doubtless means Christians. See 1Pet 1:2, Rom 1:7, Eph 1:4, 1Thes 1:4. The word elect means to choose. It is given to Christians because they are "chosen to salvation through sanctification of the Spirit and belief of the truth," 2Thes 2:13. It is probable that in Jerusalem and the adjacent parts of Judea, there were many who were true followers of Christ. On their account--to preserve them alive, and to make them the instruments of spreading the gospel he said those days should not be lengthened out, and suffered to produce their destruction. It is related by Josephus, (Jewish Wars, book i. chap. 12, 1,) that Titus at first resolved to reduce the city by famine, he therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there and, contrary to his original intention, he pressed the siege, and took the city by storm--thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the "elect." So the designs of wicked men, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. See Isa 10:7, and Isa 10:7 on that verse.

(t) "for the elect's sake" Isa 65:8,9

Matthew 24:24

Verse 24. False Christs. Persons claiming to be the Messiah.

False prophets. Persons claiming to be the prophet spoken of by Moses, De 18:15 or persons pretending to declare the way of deliverance from the Romans, and calling the people to follow them. See Mt 24:5.

Shall shew great signs and wonders. That is, shall pretend to work miracles. Shall so nearly resemble prophets in their miraculous power as to render it difficult to detect the imposture. Josephus represents the false Christs and prophets that appeared, as magicians and sorcerers. He says they led the people out into the deserts, and promised to work miracles to deliver them. Ant., book xx., chap. 8, 6.

If it were possible, they shall deceive, etc. So nearly would their pretended miracles resemble true miracles, as to render it difficult to detect the imposition; and so much so, that if it were possible they would persuade even true Christians that they were the Messiah. But this was not possible. They would be too firmly established in the belief that Jesus was the Christ, to be wholly led away by others. Christians may be sometimes led far astray; they may be in doubt about some great doctrines of religion; they may be perplexed by the cavils and cunning craftiness of those who do not love the truth; but they cannot be wholly deceived, and seduced from the Saviour. Our Saviour says, that if this were possible, it would be done then. But it was not possible.

(v) "For there shall" Mt 24:5,11 (w) "shall shew" 2Thes 2:9-11, Rev 13:13 (x) "if it were possible" Jn 10:28,29

Matthew 24:31

Verse 31. And he shall send his angels. Angels signify, literally, messengers, Lk 7:24, 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger, Ps 104:4. But it most commonly refers to the race of intelligences more exalted than man, who are employed often in the work of man's rescue from ruin, and his salvation, Heb 1:14. In either of these senses, it might here refer to deliverance granted to his people in the calamities of Jerusalem. It is said that there is reason to believe that not one Christian perished in the destruction of that city, God having in various ways secured their escape, so that they fled to Pella, where they dwelt when the city was destroyed. But the language seems to refer rather to the end of the world; and no doubt its principal application was intended to be to the gathering of his elect, at the day of judgment.

With a great sound of a trumpet. The Jewish assemblies used to be called together by the sound of a trumpet, as ours are by bells, Lev 25:9, Nu 10:2, Jud 3:27. Hence, when they spoke of convening an assembly, they spoke also of doing it by sounding a trumpet. Our Saviour, speaking to Jews, used language to which they were accustomed, and described the assembling of the people at the last day in language which they were accustomed to use in calling assemblies together. It is not certain, however, that he meant that this would be literally so, but only to indicate the certainty that the world would be assembled together. Similar language is often used, when speaking of the judgment, 1Thes 4:16, 1Cor 15:52. A trump, or trumpet was a wind instrument, made at first of the horns of oxen, and afterwards of rams' horns, cut off at the smaller extremity. In some instances it was made of brass, in the form of a horn. The common trumpet was straight, made of brass or silver, a cubit in length, the larger extremity shaped so as to resemble a small bell. In times of peace, in assembling the people, this was sounded softly. In times of calamity, or war, or any great commotion, it was sounded loud. Perhaps this was referred to when our Saviour said, with a great sound of a trumpet.

They shall gather together his elect. Elect. Mt 24:22. The word means Christians--the chosen of God. If this refers to the destruction of Jerusalem, it means, God shall send forth his messengers--whatever he may choose to employ for that purpose--signs, wonders, human messengers, or the angels themselves--and gather Christians into a place of safety, so that they shall not be destroyed with the Jews. If it refers to the last judgment, as it doubtless in a primary or secondary sense does, then it means that he will send his angels to gather his chosen, his elect, together from all places, Mt 13:39,41-43. This shall be done before the living shall be changed, 1Cor 15:51,52, 1Thes 4:16,17.

From the four winds. That is, from the four quarters of the globe--east, west, north, and south. The Jews expressed those quarters by the winds blowing from them. See Eze 37:9. See also Is 43:5,6.

From one end of heaven etc. Mark says, Mk 13:27 from the uttermost part of the earth to the uttermost part of heaven." The expression denotes that they shall be gathered from all parts of the earth where they are scattered.

The word heaven is here used to denote the visible heavens or the sky, meaning that through the whole world he would gather them. See Ps 19:1-6, De 4:32.

(1) "angels" or, "with a trumpet and a great voice" (e) "sound" 1Thes 4:16 (f) "his elect" Zech 14:5

Mark 13:20

Luke 18:7

Verse 7. Shall not God avenge, &c. We are not to suppose that the character of God is at all represented by this judge, or that his principles of conduct are at all like those of the judge. This parable shows us conclusively that many circumstances of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour designed to teach is what we ought to endeavour to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that men ought always to pray and not to faint. This he teaches by the example in the parable; and the argument which it implies is this:

1st. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would not have obtained.

2nd. God is not unjust. He is good, and disposed to do justice and to bestow mercy. If, therefore, this wicked man by persevering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him!

Avenge. Do justice to or vindicate them. This may have a twofold reference,

1st. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God would hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance.

2nd. It may have a more general meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them for ever to himself.

His own elect. People of God, saints, Christians; so called because God has chosen them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and peculiar love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. 1Thes 1:4 Col 3:12 1Pet 1:2 Eph 1:4. It signifies here that they are peculiarly dear to him; that he feels a deep interest in their welfare, and that he will therefore be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and therefore he will hear and save.

Which cry day and night. This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they will cry unto him; and it affirms that if they do, he will hear their cries and answer their requests.

Though he bear long with them. This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them.

Romans 8:33

Verse 33. Verse 33. Who shall lay any thing to the charge? This expression is taken from courts of law, and means, who shall accuse, or condemn, or so charge with crime before the tribunal of God as to cause their condemnation?

God's elect. His chosen people. Those who have been chosen according to his eternal purpose. Rom 8:28. As they are the chosen of God, they are dear to him; and as he purposed to save them, he will do it in such a way as that none can bring against them a charge that would condemn them.

It is God that justifieth. That is, who has pardoned them, and admitted them to his favour; and pronounced them just in his sight. Rom 1:17; Rom 3:24. It would be absurd to suppose that he would again condemn them. The fact that he has justified them is, therefore, a strong proof that they will be saved. This may be read with much force as a question, "Who shall lay any thing to the charge of God's elect? Shall God who justifieth " The Greek will bear either mode of rendering. The passage implies that there would be a high degree of absurdity in supposing that the same Being would both justify and condemn the same individual. The Christian, therefore, is secure.

(q) "Who shall lay" Isa 1:8,9 (r) "It is God" Rev 12:10,11