Matthew 24:42 Ulasan

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 (p), 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 (q). They moreover observe (r), that "he who has not seen the building of Herod, has never seen, , "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 (s) says, "forty five cubits long, five high, and six broad.'' Others of them, as he elsewhere affirm (t), "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 (u), 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 (w). 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 (x); 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. (p) Juchasin, fol. 139. 1. (q) Ganz Tzemach David, par. 1. fol. 24. 2. (r) T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2. (s) De Bello Jud. l. 5. c. 5. (t) Antiq. Jud. l. 15. c. 14. (u) Egesippus, l. 5. c. 43. (w) Vid. Ryckium de Capitol. Rom. c. 21, &c. (x) Joseph. Antiq. l. 15.

But know this,.... Or you do know this: this may be illustrated by supposing a case well known to men, and in which common prudence would direct a man how to behave: that if the good man of the house, or householder, or master of the family, had known in what watch the thief would come; whether at the first, second, third, or fourth watch; for the night was divided into four watches; had he any previous notice given by any of the associates of the thief, or by those that had overheard, or by any means had got intelligence of his design and measures, and the time of his pursuing them, he would have watched; in every watch either in person, or by employing others, or both: and would not have suffered his house to be broken up: or "dug through"; see Job 24:16 concerning which, there is a law in Exo 22:2 and is explained by the Jewish canonists thus: "He that comes in by digging, whether by day or by night, there is no blood for him (i.e. to be shed for him, if he is killed); but if the master of the house, or any other man kill him, they are free; and every man has power to kill him, whether on a weekday, or on a sabbath day; and with whatsoever death he can put him to, as it is said, there is no blood for him, Exo 22:2. And one that comes in, "by digging", or a thief that is found in the midst of a man's roof, or in his court, or within his hedge, whether in the day or in the night, (may be killed;) and wherefore is it called digging? because it is the way of most thieves to come in by digging in the night (x). Wherefore no doubt since the master of the house had such a law on his side, he would never suffer, if possible, his house to be entered by digging, when he had, especially, any previous notice of it. Now the application of this case, or parabolical way of speaking, is to the coming of Christ, and the watchfulness of every good man who has notice of it, that he may not be surprised with it, but be in a readiness to receive him. The coming of the son of man, is here represented by the coming of the thief in the night: but when he is compared to a thief, this is not to be understood in a bad sense, in which Satan is called one, who comes to kill and to destroy the souls of men; and likewise heretics and false teachers, and everyone that climbs up, and gets into the church of God in a wrong way; but this only respects the manner of Christ's coming, which is like that of a thief, secretly, suddenly, and at unawares. The "good man of the house", or householder, is every Christian, or believer in Christ, who has a house to look after, his own soul, the spiritual affairs and everlasting salvation of it, things of moment and concern unto him: and as the Christians, before the destruction of Jerusalem, had notices of Christ's coming in that way, by our Lord's predictions, by the hints the apostles gave, to refresh their memories with them, and by the signs of the times and voices that were heard; so the saints have of Christ's coming to judgment: wherefore as it became the one, so it does the other, to watch, to be upon their guard, to be in a readiness, to have their loins girt about, and their lights burning, and they like men that wait for their Lord; that so when he comes, their houses may not be broken up, may not be surprised, and the several powers and faculties of their souls may not be thrown into disorder and confusion; wherefore it follows, (x) Mairmon. Hilch. Genibah, c. 9. sect. 7, 8.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

Those of more plain understanding say, that He spoke this of His second coming; but others would say that it applies to an intellectual coming of the word into the understanding of the disciples, for as yet He was not in their understanding as He was to be.

After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come." He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it. "But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh." For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action. But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain. After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.

He would have them ever ready, and therefore He says, Watch.

(Verse 42, 43.) Therefore, stay awake, for you do not know at what hour your Lord is coming. But understand this, that if the master of the house had known at what hour the thief was coming, he would have stayed awake and would not have let his house be broken into. Clearly, he is showing why he said earlier: But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only: because it is not expedient for the apostles to know, so that they may always believe he is coming in uncertain expectation, whom they do not know when he is coming. And he did not say, because we do not know at what hour the Lord will come; but you do not know. And by giving the example of the father of the family, why he keeps silent about the day of the end, he teaches more clearly, saying: Therefore, you also must be ready, for you do not know at what hour the Son of Man will come. Who then is the faithful and wise servant, whom his master has set over his household, to give them food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. He further emphasizes and repeats why he did not predict the day of judgment and hour to the angels or himself, but only to the Father, because it is not fitting for the apostles to know; and he uses the example of a householder, that is, himself and faithful servants, that is, the apostles, to encourage their anxious minds, so that they may provide spiritual nourishment to their fellow servants at the proper time.

Having declared that of that hour knoweth no man, but the Father only, He shows that it was not expedient for the Apostles to know, that being ignorant they might live in perpetual expectation of His coming, and thus concluding the whole, He says, Watch therefore, &c. And He does not say, 'Because we know not,' but Because ye know not, showing that He Himself is not ignorant of the day of judgment.

(Ep. 199, 3.) He said this Watch, not to those only who heard Him speak at the time, but to those who came after them, and to us, and to all who shall be after us, until His second coming, for it touches all in a manner. That day comes to each one of us, when it comes to him to go out of the world, such as he shall be judged, and therefore ought every Christian to watch that the Lord's coming may not find him unprepared; and he will be unprepared for the day of His coming, whom the last day of his life shall find unprepared.

(non occ.) Foolish are all they, who either profess to know the day of the end of the world, when it is to come, or even the end of their own life, which no one can know unless he is illuminated by the Holy Spirit.

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

(Hom. in Ev. ii, 3.) To watch is to keep the eyes open, and looking out for the true light, to do and to observe that which one believes, to cast away the darkness of sloth and negligence.

He bids us to keep vigil and to be ready, that is, to have stored up beforehand deeds of virtue so that when the Lord comes asking for the things that He wants, we will have them to give. See how He did not say, "I know not what hour the thief cometh," but "ye know not." A "thief" is what He names the end of the world as well as the death of each person. He also implies here that His coming will be in the night. Just as the thief comes unnoticed, so will My coming be; therefore, be not indolent, but sober and vigilant. For if we knew when our end would be, we would strive to please God only on that day. But since we do not know, we are always vigilant in the deeds of virtue.

After the Lord set forth the uncertainty of the hour, he urges vigilance. And first he urges all; secondly, prelates in particular, at who, do you think, is the faithful and wise servant? etc. Regarding the first he does three things. First, he sets forth the admonition; secondly, a similitude; thirdly, he draws the conclusion. He says therefore: I say that the day is uncertain, and no one can be confident of his state, because of anyone, one will be taken and another left; therefore you must be diligent and watchful. Watch therefore. And, as Jerome says, therefore the Lord wished to make the appointed time uncertain, so that man would always be waiting. For in three ways a man is at fault: because his senses are idle; likewise, because he is idle from movement; likewise, because he lies down. Therefore watch, that your senses may be raised up by contemplation; Song of Songs 5:2: I sleep, and my heart watches. Likewise, watch, lest you become sluggish in death; for he watches who exercises himself in good works; 1 Peter 5:8: Be sober, and watch, because your adversary the devil, as a roaring lion, goes about seeking whom he may devour. Likewise, watch, lest you lie down through negligence; Proverbs 6:9: How long will you sleep, O sluggard? But what does he say? Because you know not at what hour your Lord will come. He was saying this to the apostles, and it is not found elsewhere that he so expressly calls himself Lord as here, and in John 13:13: You call me Master and Lord, and you say well, for so I am. But someone might say that the Lord was speaking to the apostles; but the apostles were not going to live until the end of the world. How then does he say, watch, because you know not at what hour your Lord will come? Augustine says that this was necessary even for the apostles and for those who were before us and for us, because the Lord comes in two ways. At the end of the world he will come to all in general; likewise, he comes to each one at his own end, namely, at death; John 14:18: I will not leave you orphans, I will come to you. Therefore there is a twofold coming, at the end of the world and also at death; and he willed both to be uncertain. And these comings correspond to each other, because such as a person is found at the second, such he was at the first. Augustine says: the last day of the world finds that man unprepared whom his own last day finds unprepared. Likewise, it can be expounded of another coming, namely, the invisible one, when he comes into the mind; Job 9:11: If he comes to me, I shall not perceive him. Hence he comes to many, and they do not perceive it. Hence you must watch greatly, so that if he knocks, you may open to him; hence Apocalypse 3:20: I stand at the door and knock: if anyone shall open to me, I will come in to him, and will sup with him.

PARABLE OF THE TEN VIRGINS. (Mat 25:1-13) Then--at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom--This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (Heb 9:28), and "love His appearing" (Ti2 4:8). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper, so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.