Matthew 24:31

24:31 Many believe that the rapture of God’s people through angels (13:41; 16:27; 25:31) is predicted here. Others believe that angels (Greek angeloi, “messengers”) here are human messengers (11:10; Luke 7:24; 9:52; Jas 2:25) and that Jesus is describing the expansion of the Good News among Gentiles (see Matt 21:33-46; 22:1-14; Deut 30:1-10; Isa 27:13; Zech 2:6-13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 24:31. Τοῦς ἀγγελους Αὐτοῦ, His angels) It is likely enough that a certain number of angels may be called peculiarly the angels of Christ, although all are subject to Him.—σάλπιγγος, of a trumpet) Trumpets are employed to call multitudes together; that trumpet will have a loud voice [Eng. Vers, great sound].—ἐπισυνάξουσι, they shall gather together) Cf. 2Th 2:1.—ἀπʼ ἄκρων οὐρανῶν, from the extremities of the heavens) In Mar 13:27, We have ἀπʼ ἄκρου γῆς from the uttermost part of the earth.—ἄκρον signifies any extremity. Where the earth ends, there the heaven begms: whence it happens, that the mountains and the heavens also sometimes represent each other in parallel passages. Cf. 2Sa 22:8 with Psa 18:8 (7). It corresponds with the Hebrew (extremity). In Deu 30:4, the LXX. have ἀπʼ ἄκρου τοῦ οὐρανοῦ ἕως ἄκρου τοὐ οὐρανοῦ,” from [the one] extremity of the heaven to [the other] extremity of the heaven;” and thus also in Deu 4:32.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_24:31. Καὶ ἀποστελεῖ] And He will send forth, i.e. from the clouds of heaven, 1Th_4:16-17.

τοὺς ἀγγέλους αὐτοῦ] the angels specially employed in His service.

μετὰ σάλπιγγος φωνῆς μεγάλ.] with (having as an accompaniment) a trumpet of a loud sound. The second genitive qualifies and is governed by the first; see Buttmann, Neut. Gr. p. 295 [E. T. 343]. The idea is not that the individual angels blow trumpets, but what is meant (Isa_27:13) is the last trumpet (1Co_15:52), the trumpet of God (1Th_4:16), which is sounded while the Messiah is sending forth the angels. The resurrection of believers is also to be understood as taking place on the sound of this trumpet being heard (1 Cor. as above; 1 Thess. as above).

ἐπισυνάξουσι] gather together (Mat_23:27; 2Th_2:1; 2Ma_1:27; 2Ma_2:18), namely, toward the place where He is in the act of appearing upon earth. This gathering together of the elect, which is to be a gathering from every quarter (comp. Rev_1:7), and from the whole compass of the earth, is an act and accompaniment of the second advent (in answer to Cremers distinction, see Hoelemann, p. 171). But the ἁρπάζεσθαι εἰς ἀέρα, to meet the Lord as He approaches (1Th_4:17), is to be regarded as taking place after this gathering together has been effected.

τοὺς ἐκλεκτ. αὐτοῦ] the elect belonging to Him (chosen by God for the Messianic kingdom, as in Mat_24:22). Comp. Rom_1:6.

ἀπὸ ἄκρων οὐραν.] ab extremitatibus coelorum usque ad extremitates eorum, i.e. from one horizon to the other (for οὐρανῶν without the article, see Winer, p, 115 [E. T. 150]), therefore from the whole earth (Mat_24:14), on which the extremities of the sky seem to rest. Deu_4:32; Deu_30:4; Psa_19:7.

As showing the exegetical abuses to which this grand passage has been subjected, take the following, Lightfoot: emittet filius homines ministros suos cum tuba evangelica, etc.; Kuinoel (comp. Wetstein): in tanta calamitate Judaeis, adversariis religionis Christianae, infligenda, ubivis locorum Christi sectatores per dei providentiam illaesi servabuntur, etc.; Olshausen: he will send out men armed with the awakening power of the Spirit of God, for the purpose of assembling believers at a place of safety. This is substantially the view of Tholuck also.

It may be observed, moreover, that this passage forbids the view of Köstlin, p. 26, that our Gospel does not contain a specifically Christian, but merely an ethical universalism (as contrasted with Jewish obduracy). See, on the other hand, especially Mat_8:11, Mat_22:9 f., Mat_25:31 ff., Mat_28:19, etc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 24:31 . μετὰ σάλπιγγος φ . μ ., with a trumpet of mighty sound, another stock phrase of prophetic imagery (Isa 27:13 ). καὶ ἐπισυνάξουσι τοὺς ἐκλεκτοὺς α ., and they (the angels or messengers) shall collect the elect (as in Mat 24:22 ; Mat 24:24 ), showing that the advent is described in terms suited to the situation previously depicted. The Christ comes for the comfort of those preserved from the general ruin. ἐκ τῶν τ . ἀνέμων : not merely from the mountains east of the Jordan, but from every quarter of the arth where faithful souls are found; tho of Isa 27:13 again audible here.- ἀπʼ ἄκρων , etc., echo of phrases in Deu 30:4 , Psa 19:7 . This Parusialogion is not to be regarded as a didactic statement, but simply as a λόγος παρακλήσεως for the comfort of anxious spirits. With that aim it naturally places the Parusia within the reach of those it is designed to comfort. After the ruin of Israel there is no history; only the wind-up. Jerusalem destroyed, the curtain falls. Christ’s didactic words suggest another aspect, a delayed Parusia, vide on Mat 16:28 . From the foregoing exposition it appears that the coming of the Son of Man is not to be identified with the judgment of Jerusalem, but rather forms its preternatural background.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

From the four quarters of the world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 31. He shall send his angels] τους αγγελους, his messengers, the apostles, and their successors in the Christian ministry.

With a great sound of a trumpet] Or, a loud-sounding trumpet - the earnest affectionate call of the Gospel of peace, life, and salvation.

Shall gather together his elect] The Gentiles, who were now chosen or elected, in place of the rebellious, obstinate Jews, according to Our Lord's prediction, Mt 8:11-12, and Lu 13:28-29. For the children of the kingdom, (the Jews who were born with a legal right to it, but had now finally forfeited that right by their iniquities) should be thrust out. It is worth serious observation, that the Christian religion spread and prevailed mightily after this period: and nothing contributed more to the success of the Gospel than the destruction of Jerusalem happening in the very time and manner, and with the very circumstances, so particularly foretold by our Lord. It was after this period that the kingdom of Christ began, and his reign was established in almost every part of the world.

To St. Matthew's account, St. Luke adds, Lu 21:24, They shall fall by the edge of the sword, and shalt be led away captive into all nations; and Jerusalem shall be trodden down by the Gentiles, till the times of the Gentiles be fulfilled. The number of those who fell by the sword was very great. ELEVEN HUNDRED THOUSAND perished during the siege. Many were slain at other places, and at other times. By the commandment of Florus, the first author of the war, there were slain at Jerusalem 3,600, Jos. WAR, b. ii. c. 14. By the inhabitants of Caesarea, above 20,000. At Scythopolis, above 13,000. At Ascalon, 2,500. At Ptolemais, 2,000. At Alexandria, 50,000. At Joppa, when taken by Cestius Gallus, 8,400. In a mountain called Asamon, near Sepporis, above 2,000. At Damascus, 10,000. In a battle with the Romans at Ascalon, 10,000. In an ambuscade near the same place, 8,000. At Japha, 15,000. Of the Samaritans, on Mount Gerizim, 11,600. At Jotapa, 40,000. At Joppa, when taken by Vespasian, 4,200. At Tarichea, 6,500. And after the city was taken, 1,200. At Gamala, 4,000, besides 5,000 who threw themselves down a precipice. Of those who fled with John, of Gischala, 6,000. Of the Gadarenes, 15,000 slain, besides countless multitudes drowned. In the village of Idumea, above 10,000 slain. At Gerasa, 1,000. At Machaerus, 1,700. In the wood of Jardes, 3,000. In the castle of Masada, 960. In Cyrene, by Catullus the governor, 3,000. Besides these, many of every age, sex, and condition, were slain in the war, who are not reckoned; but, of those who are reckoned, the number amounts to upwards of 1,357,660, which would have appeared incredible, if their own historian had not so particularly enumerated them. See Josephus, WAR, book ii. c. 18, 20; book iii. c. 2, 7, 8, 9; book iv. c. 1, 2, 7, 8, 9; book vii. c. 6, 9, 11; and Bp. Newton, vol. ii. p. 288-290.

Many also were led away captives into all nations. There were taken at Japha, 2,130. At Jotapa, 1,200. At Tarichea, 6,000 chosen young men, who were sent to Nero; others sold to the number of 30,400, besides those who were given to Agrippa. Of the Gadarenes were taken 2,200. In Idumea above 1,000. Many besides these were taken in Jerusalem; so that, as Josephus says, the number of the captives taken in the whole war amounted to 97,000. Those above seventeen years of age were sent to the works in Egypt; but most were distributed through the Roman provinces, to be destroyed in their theatres by the sword, and by the wild beasts; and those under seventeen years of age were sold for slaves. Eleven thousand in one place perished for want. At Caesarea, Titus, like a thorough-paced infernal savage, murdered 2,500 Jews, in honour of his brother's birthday; and a greater number at Berytus in honour of his father's. See Josephus, WAR, b. vii. c. 3. s. 1. Some he caused to kill each other; some were thrown to the wild beasts; and others burnt alive. And all this was done by a man who was styled, The darling of mankind! Thus were the Jews miserably tormented, and distributed over the Roman provinces; and continue to be distressed and dispersed over all the nations of the world to the present day. Jerusalem also was, according to the prediction of our Lord, to be trodden down by the Gentiles. Accordingly it has never since been in the possession of the Jews. It was first in subjection to the Romans, afterwards to the Saracens, then to the Franks, after to the Mamalukes, and now to the Turks. Thus has the prophecy of Christ been most literally and terribly fulfilled, on a people who are still preserved as continued monuments of the truth of our Lord's prediction, and of the truth of the Christian religion. See more in Bp. Newton's Dissert. vol. ii. p. 291, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) He shall send his angels.—The words are memorable as the formal expansion of what had been, as it were, hinted before in the parables of the Tares (Mat_13:41) and the Net (Mat_13:49).

With a great sound of a trumpet.—The better MSS. omit “sound:” With a great trumpet. We know not, and cannot know, what reality will answer to this symbol, but it is interesting to note how deeply it impressed itself on the minds not only of the disciples who heard it, but of those who learnt it from them. When St. Paul speaks of the “trumpet” that shall “sound” (1Co_15:52), of “the voice of the archangel and the trump of God” (1Th_4:16), we feel that he was reproducing what had been thus proclaimed, and that his eschatology, or doctrine of the last things, was based on a knowledge of, at least, the substance of the great prophetic discourse recorded in the Gospels.

They shall gather together his elect.—The “elect” are the same in idea, though not necessarily the same individuals, as those for whom the days were to be shortened in Mat_24:22; and the work of the angels is that of gathering them, wherever they may be scattered, into the one fold. As with so many of the pregnant germs of thought in this chapter, the work of the angels is expanded by the visions of the Apocalypse, when the seer beheld the angels come and seal the hundred and forty-four thousand in their foreheads before the work of judgment should begin (Rev_7:2). In each case the elect are those who are living on the earth at the time of the second Advent. In these chapters there is, indeed, no distinct mention of the resurrection of the dead, though they, as well as the living, are implied in the parable of judgment with which the discourse ends.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. with a great sound of a trumpet] Omit “sound” on high MS. authority, translate with a great trumpet. The image would be suggestive to the Jews, who were called together in the camp by silver trumpets (Num_10:2 foll.). Moreover, the great festivals, the commencement of the year, and other celebrations were announced by trumpets.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now learn a parable of the fig tree,.... Take a similitude, or comparison from the fig tree, which was a tree well known in Judea; and the putting forth of its branches, leaves, and fruit, fell under the observation of everyone:

when its branch is yet tender; through the influence of the sun, and the motion of the sap, which was bound up, and congealed in the winter season:

and putteth forth leaves; from the tender branches, which swell, and open, and put forth buds, leaves, and fruit:

ye know the summer is nigh; spring being already come: the fig tree putting forth her green figs, is a sign that the winter is past, the spring is come, and summer is at hand; see Sol 2:11.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.

Ver. 31. And he shall send his angels] As his apparitors (heralds) and executioners. David went otherwise attended when he went against Nabal than when against Goliath; so Christ shall come, when he shall come again with his troops and trumpets.

With a great sound of a trumpet] Christ shall put forth his own mighty voice Joh 5:28; 1Th 4:16, ministered by his angels, as in the text, and set forth by the sound of a trumpet, in allusion, belike, to Num 10:1-11, where the people were congregated and called together by the sound of a trumpet to the door of the tabernacle. "The lion of the tribe of Judah shall roar from above, and thrust out his voice from his holy habitation, when he entereth into judgment with all flesh," Jer 25:30-31. As the lion roareth over his whelps, brought forth dead at first, and raiseth them from death to life, as Pliny reporteth.

And they shall gather together his elect] How shall they know them from reprobates? By God’s saving mark set fairly in their foreheads, Eze 9:9. {a} And by their blithe and merry countenances, cleared and cheered in the apprehension and approach of their full redemption, now drawing nigh. Besides, as servants know their master’s harvest from another’s, and can easily discern the corn from the cockle, so can the good angels soon single out the elect, about whom they have been familiarly conversant here on earth, as ministering spirits sent forth to minister to the heirs of salvation, ready pressed to any good office about them, Heb 1:14.

{a} Signo salutari. Tremel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And he shall send his angels - “Angels” signify, literally, “messengers,” Luk 7:24; Luk 9:52. The word is often applied to inanimate objects, or to anything that God employs to rescue his people from danger Psa 104:4; but it most commonly refers to the race of intelligent beings more exalted than man, who are employed often in the work of man’s rescue from ruin, and aiding 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 lived 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; Num 10:2; Jdg 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 it may be designed only to denote the certainty that the “world would be assembled together.” Similar language is often used when speaking of the judgment, 1Th 4:16; 1Co 15:52. A trump, or trumpet, was a wind instrument, made at first from the horns of oxen, and afterward 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. See the notes at Mat 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, Mat 13:39, Mat 13:41-43. This shall be done before the living shall be changed, 1Co 15:51-52; 1Th 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 Isa 43:5-6. “From one end of heaven, etc.” Mark says Mar 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 used here to denote the “visible” heavens or the sky, meaning that through “the whole world” he would gather them. See Psa 19:1-7; Deu 4:32.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

31. Send his angels — To call the nations before his throne, where on different sides they all appear before him. 25-32. Angels are ever described as attending the judgment presence. Mat_13:40; Rev_1:7 : 1Th_4:16. Gather… his elect — Separately, in a glorious resurrection order, both living and dead, at Christ’s right hand. Afterward the wicked are in like manner taken, perhaps by evil angels, to the left of the judge. The separation will be awfully sudden, as described in Mat_24:40-41. From the four winds — The ancient mode of describing the entire globe was by the number four; as the earth was held to consist of four quarters, to be subject to the four points of compass, from which the four winds blowing are so called.

Thus the grand prelude is prepared, to be continued and consummated at Mat_25:31-46.

But before proceeding to that finishing of the picture, our Lord pauses to illustrate what he has given, by parabolic images. In the remainder of this chapter, in contrast with the slow approach of the destruction of Jerusalem, he illustrates the unexpectedness of the advent to a revelling world by the parallel of the flood; its suddenness to the revelling individual by the parable of the drunken servant. In the next chapter he illustrates its inflexible suddenness to the sleeping dead by the slumbering virgins; its graduated justice to each man’s character by the talents; and then, closing chapter 25, does the END come.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

His angels. As the executors of his will, to bring before his throne all who have to be judged. They have the same office in the parable of the tares and the wheat. (Mat_13:41) With a great sound of a trumpet (meta salpiggov fwnhv megalhv , which may also mean, with a trumpet of great sound). Some manuscripts, with the Vulgate, read, "with a trumpet and a great voice;" others, "with a great trumpet," omitting "voice." All, however, agree in asserting the employment of the trumpet on this momentous occasion. (comp. 1Co_15:52 1Th_4:16) The term may be metaphorical for a voice exceeding loud; (comp. Rev_1:10 Rev_4:1) but it is more probably to be taken in the obvious sense, with a reference to its use among the Jews in calling the assembly and giving the alarm. Of course, the occurrence is supernatural. It is, indeed, as great a miracle for a sound to be heard simultaneously in both hemispheres as it is for Christ to be seen at the same moment by all dwellers on the globe. This is a matter to be believed, not explained. Shall gather together his elect. The angels will infallibly select these from the mass of men, either by spiritual insight or Divine direction. The elect are not Israelites alone, but true believers of all nations. (see ver. 14 and Joh_17:20, Joh_17:21) These are first collected, and then the reprobate are summoned, according to Mat_25:41. From the four winds. The four cardinal points, i.e. from every quarter of the earth. Four is the number of the world or the universe. From one end...the other; literally , from the ends of the heavens unto their end, as Deu_4:32 a parallel to the preceding clause. From horizon to horizon, thoughthis expression, taken literally, is not extensive enough.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They shall gather together his elect - That is, all that have endured to the end in the faith which worketh by love.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

angels

(See Scofield "Heb 1:4")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

31. With a great sound of a trumpet. Compare 1 Thess. 4:16. Shall gather his elect. Before the judgment on the world. The believers will be in all countries, mingled with the population of earth, and then shall be separated. Four winds. The four quarters of the earth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31. μετὰ σάλπιγγος φωνῆς μεγάλης. The image would be suggestive to the Jews, who were called together in the camp by silver trumpets (Num 10:2 foll.). Moreover, the great festivals, the commencement of the year, and other celebrations were announced by trumpets. There will be once again a marshalling of the host of Jehovah, of God’s Church.

ἐπισυνάξουσιν. Cp. ch. Mat 23:37 and 2Th 2:1, ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπʼ αὐτόν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] In 1 Thess., as above, the voice of the Archangel and the trump of God are distinguished from one another, which seems to favour the reading which inserts καί here. This is not the great Trumpet of the general Resurrection (ref. 1 Cor.), except in so far as that may be spoken of as including also the first resurrection: see on this verse the remarkable opening of Ps. 50., which is itself a prophecy of these same times.

32, 33,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 31. And He shall send His angels with a great trumpet, and they shall gather His elect from the four winds, from the ends of heavens to their ends.] Mk. has: “And then shall He send the angels, and gather His elect from the end of earth to the end of heaven”.—ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ] cf. 13:41. For the trumpet as the signal for the gathering of the elect, cf. Ps.-Sol. 11:1-3, Isa 27:13, Apok. Abrahams 31. Schemoneh Esreh 10: “Blow the great trumpet for our freedom, and raise a signal for the gathering of our dispersion.”

31. σάλπιγγος] add φωνῆς, B X al; καὶ φωνῆς, D al. Cf. 1Th 4:16.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

With a great sound of a trumpet [μετα σαλπιγγος φωνης μεγαλης] . Some read with a great trumpet. The blowing of trumpets was anciently the signal for the host of Israel on their march through the desert. I summoned to war, and proclaimed public festivals, and marked the beginnings of months; Num 10:1 - 10; Psa 81:3. Hence the symbolism of the New Testament. Jehovah 's people shall be summoned before their king by sound of trumpet. Compare the proclamation of Christ as king at the trumpet of the seventh angel, Rev 11:15.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.