Matthew 24:37

Mat 24:37-41. But as the days of Noe were, &c. — As then they were eating and drinking, marrying and giving in marriage, till they were surprised by the flood, notwithstanding the frequent warnings and admonitions of that preacher of righteousness: so now, they shall be engaged in the business and pleasures of the world, little expecting, little thinking of this universal ruin, till it come upon them, notwithstanding the express predictions and declarations of Christ and his apostles. Then shall two be in the field, &c. — That is, Providence will then make a distinction between such as are not at all distinguished now. Some shall be rescued from the destruction of Jerusalem, like Lot out of the burning of Sodom; while others, nowise different in outward circumstances, shall be left to perish in it. Two women shall be grinding at the mill — A passage in Dr. E. Daniel Clarke’s Travels in Greece, Egypt, and the Holy Land, published in 1812, (p. 428,) may fitly be quoted here. “Scarcely had we reached the apartment prepared for our reception,” (namely, in Nazareth,) “when, looking from the window into the court-yard belonging to the house, we beheld two women grinding at the mill in a manner most forcibly illustrating a saying of our Saviour’s. In the centre of the upper stone was a cavity for pouring in the corn, and by the side of this an upright wooden handle for moving the stone. As the operation began, one of the women, with her right hand, pushed this handle to the woman opposite, who again sent it to her companion; thus communicating a rotatory and very rapid motion to the upper stone, their left hands being all the while employed in supplying fresh corn, as fast as the bran and flour escaped from the sides of the machine.”

Hitherto we have explained the contents of this chapter as relating to the destruction of Jerusalem; of which, without doubt, it is primarily to be understood. But though it is to be understood of this primarily, yet not of this only; for there is no question that our Lord had a further view in it. It is usual with the prophets to frame and express their prophecies so as that they shall comprehend more than one event, and have their several periods of completion. This every one must have observed who has been ever so little conversant in the writings of the ancient prophets, and this doubtless is the case here; and the destruction of Jerusalem is to be considered as typical of the end of the world, of which the destruction of a great city is a lively type and image. And we may observe that our Saviour no sooner begins to speak of the destruction of Jerusalem, than his figures are raised, his language swelled, (The sun shall be darkened, &c.,) and he expresses himself in such terms as, in a lower and figurative sense indeed, are applicable to that destruction; but in their higher and literal sense, can be meant only of the end of the world. The same may be said of that text, Of that day and season knoweth no man, &c: the consistence and connection of the discourse oblige us to understand it as spoken of the time of the destruction of Jerusalem, but in a higher sense it may be true also of the time of the end of the world, and of the general judgment. All the subsequent discourse too, we may observe, does not relate so properly to the destruction of Jerusalem as to the end of the world and the general judgment. Our Lord loses sight, as it were, of his former subject, and adapts his discourse more to the latter. And, indeed, the end of the Jewish state was, in a manner, the end of the world to many of the Jews.

It appears next to impossible that any man should duly consider these prophecies, and the exact completion of them, and, if he is a believer, not be confirmed in the faith; or, if he is an infidel, not be converted. Can any stronger proof be given of a divine revelation than the spirit of prophecy; or of the spirit of prophecy, than the examples now before us, in which so many contingencies, and we may say, improbabilities, which human wisdom or prudence could never have foreseen, are so particularly foretold, and so punctually accomplished! At the time when Christ pronounced these prophecies, the Roman governor resided at Jerusalem, and had a force sufficient to keep the people in obedience; and could human prudence foresee that the city, as well as the country, would revolt and rebel against the Romans? Could it foresee pestilences, and famines, and earthquakes in divers places? Could it foresee the speedy propagation of the gospel, so contrary to all human probability? Could human prudence foresee such an utter destruction of Jerusalem, with all the circumstances preceding and following it? It was never the custom of the Romans absolutely to ruin any of their provinces. It was improbable, therefore, that such a thing should happen at all, and still more improbable that it should happen under the humane and generous Titus who was indeed, as he was called, the love and delight of mankind. Yet, however improbable this was it has happened, and it was foreseen and foretold by Christ; but how was it possible for him to foresee it, unless his foresight was divine, and his prediction the infallible oracle of God? Eusebius observes well upon this place, that, “Whoever shall compare the words of our Saviour with the history which Josephus has written of the war, cannot but admire the wisdom of Christ, and acknowledge his prediction to be divine.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mat 24:37 to Mat 25:13.

Watch Continually For The Coming Of Christ

Only the early part of this section has a parallel in Mark (Mar 13:33-37) and Luke (Luk 22:34-36); but Luke has more extensive parallels in earlier discourse. As to the general contents and the divisions of this discourse on the Mount of Olives, see at the beginning of Matthew 24. From this point we have now reached, the destruction of Jerusalem sinks rapidly out of view. The passage in Mat 24:37-44 might be understood as having also a primary reference to that event, regarded as a coming of Christ, but it contains no expression requiring to be so understood. Still less indication is there of such a reference in the two illustrations of Mat 24:45-51 and Mat 25:1-13. But throughout this section everything naturally suggests that final coming of Christ to judgment, which is alone brought to view in the closing paragraph of the great discourse, Mat 25:31-46. There would be no profit in working out a possible allusion to the destruction of Jerusalem in some parts of this section, and we may confine ourselves to its obvious and supremely important teaching as regards preparation for the final coming. Our Lord first declares that his coming will be unexpected, as illustrated by the coming of the flood and the coming of a thief, and bases on this an injunction to watchfulness (Mat 24:37-44); he then further illustrates the same fact and consequent duty by the supposed case of a good and bad servant (Mat 24:45-51) and by the parable of the foolish and wise virgins. (Mat 25:1-13.)

I. Mat 24:37-44, Watch, For He Will Come Unexpectedly

Compare Mar 13:33 and Luke in the earlier discourses he gives in Luk 17:26-35, Luk 12:39 f.

(a) Illustration from the coming of Noah’s flood.—37-39. But as, Rev. Ver., and as. But some of the best documents read ’for as,’ which would easily be changed by copyists because somewhat obscure; it is therefore probably correct. (Lach., Treg., W. H.) It does not exactly give the reason why the day and hour is unknown, (Mat 24:36) but a confirmation of the statement that no one knows: men will not even be thinking of it when it arrives. Also is genuine in Luk 17:26, but not here, nor in Mat 24:39. The coming, see on "Mat 24:3". The Son of man, see on "Mat 8:20". On a former occasion our Lord had added another illustration to the same effect from the times of Lot, Luk 17:28-32. Here, as often before, the question arises whether we shall suppose that Jesus used these illustrations only once, and one or other Evangelist has made a dislocation; or that he repeated. To one who has had experience of itinerant preaching to popular audiences, the supposition that an illustration was repeated at some new place and time seems so perfectly natural that there is no occasion for the other hypothesis.—The coming of Christ will find men in general busy with the ordinary pursuits of life, as in the time of Noah; only those who are prepared as he was will escape the sudden and unexpected destruction. It follows that our Lord’s coming certainly cannot be at the end of a thousand years of universal and perfect piety, for in that case all would know the exact time, and all would be devoutly and eagerly expecting the event. Compare Luk 18:8. Took them all away, with emphasis on ’all.’

(b) Persons most intimately associated will be separated by that unexpected coming.—40f. Two (men). The Greek has only ’two,’ but the connected words are masculine, as with the following ’two’ they are feminine. In the field,[1] in the cultivated district appertaining to some supposed city. One shall be (lit., is) taken, taken along, perhaps by the angels sent to gather the elect. (Mat 24:31) The same Greek word is rendered ’receive’ in Joh 14:3; for the idea, compare 1Th 4:17. The Greek has here the present tense, which is more vivid than the future would be. Some understand the term to mean taken along by the destroying agencies attending Christ’s appearance, as the flood carried all away. In either view of this phrase the main thought of the passage remains the same; it shall be well with one and ill with the other, and there will be no time then for preparing. Two women grinding at the mill. This domestic labour is still frequently performed in Palestine by women, and was observed there by the present writer. The lower millstone, say twelve inches in diameter, is placed on the ground and perhaps fixed in it; the upper stone is turned by a peg near the outer edge. One woman sits on the ground, (Isa 47:1 f.) so as to have the mill steadied between her knees, the other crouches on the opposite side. Sometimes the stone is much larger, and each crouches on one side. One pulls the peg towards her through half a circle, the other seizes it above or below and completes the circle; or else both retain their hold, and one relaxes while the other pulls. With the free hand one now and then puts a little grain into the central orifice of the revolving stone. To the jerky motion of the stone they keep time by a low, wailing chant. "The sound of the grinding" (Ecc 12:4) may be only the rumbling and ringing noise made by the revolving stone, but more probably refers to this chant.[2] The two women are apt, in the nature of things, to be mother and daughter, or older and younger sister, or friendly neighbours, or slaves in the same house. Yet even these will be separated by the Lord’s second coming, the prepared one being accepted, the other having then no time to prepare.—Some larger millstones were turned by an ass, (Mat 18:6) and others by water, where this was available, as is now to be seen in many places. "The Greek Anthology" (Wet.) has a statement that "in ancient times" women used to grind, before the art of grinding by water was discovered.—A third illustration of the same kind is given in Luk 17:34 as used on an earlier occasion viz., that of two men on one bed.

[1] This expression was interpolated into the text of Luk 17:36, and Luk 17:34 was interpolated here, in both cases by the "Western "group of documents; the former interpolation passed into some "Syrian" documents, and so into K. James and the Elzevir, the Textus Receptus on the Continent, though not found in Stephens, the Textus Receptus in Great Britain.

[2] Dr. Robinson heard no such chant, but we heard it at El Jib (Gibeon). Labourers of many kinds all over the world have certain cries or songs to accompany and relieve monotonous work.

(c) Application of these illustrations.—42;[3] Mar 13:33. What hour. Rev. Ver., on what day. This is read by many of the best documents, and was easily changed by copyists into ’hour,’ by assimilation to Mat 24:44. Thus of the two words in Mat 24:36, we have one in Mat 24:42 and the other in Mat 24:44, and again both in Mat 24:50 and Mat 25:18. Your Lord cometh. Elsewhere he always says ’the Son of man cometh,’ as in Mat 24:44; compare Mat 24:27, Mat 24:30, Mat 24:37, Mat 24:39 Luk 12:40, Luk 17:24, Luk 17:26, Luk 17:30, Luk 21:36. The expression ’your Lord cometh’ connects itself closely with ’his Lord’ in the illustration that presently follows, Mat 24:45-50, and so in Luke. Probably this expression led to the phrase "our Lord cometh," which was so common a saying among the early Christians that Paul quotes it in the Aramaic, Maranatha; (1Co 16:22) compare Php 4:5 Jas 5:7, 2Th 2:2, 2Pe 1:16, 2Pe 3:10. Tyndale and Geneva use ’master’ all through Mat 24:42-50; Wyc., Cran., Rheims, have ’lord,’ K. James ’Lord.’ Wünsche says the Rabbis also declare that the Messiah will come when least expected; so every one must hold himself ready, and he who does not, will have himself to blame if he is shut out. Indeed, this is a principle applying to everything which is certain to come, but at an uncertain time. Hence it applies exactly to our own death, for which we ought to make ready in advance and to stay ready always.

[3] Persons learning a Bible lesson, at this point, may find the connection traced on Mat 24:37, and an outline of the whole discourse on Mat 24:3. Practical remarks on Mat 24:42-51 will be found below, after see on "Mat 25:13".

(d) A further illustration and its application.—43 f.; compare Luk 12:39 f. This illustration was often repeated by the apostles, 1Th 5:2, 1Th 5:4, 2Pe 3:10 Rev 3:3, Rev 16:15. Know this, or this ye know. The Greek second plural has the same form in the indicative as in the imperative, hence occasional ambiguities, as in Joh 5:39, Joh 14:1. The good man (master) of the house, see on "Mat 10:25". In what watch. The night, from sunset to sunrise, was divided by the Jews in earlier times into three, but under the Romans into four periods called "watches," compare Mar 13:35, and see above on Mat 14:25. Broken up, literally digged through (Rev. Ver. margin), implying walls made of mud or of sun-dried bricks, which are still common in many parts of the world, compare on Mat 6:19. Therefore (Mat 24:44), the propriety of the injunction being inferred from the foregoing illustration. Be, more exactly, become, get ready; ye also, as the householder must do if he would be ready whenever the thief comes. The Son of man, as in Mat 24:37, Mat 24:39; see on "Mat 8:20".

II. Mat 24:45-51. Let His Coming Find You A Good Servant And Not An Evil One

Mar 13:34-37 Luk 21:34-36; compare an earlier discourse in Luk 12:35-38, Luk 12:42-46.

Mat 24:45-47. Servant, doulos, slave, see on "Mat 8:6". Wise is not the general Greek word, but means more exactly prudent, discreet, shrewd, etc., with varying shades of good and bad meaning, as in Mat 7:24, Mat 10:16, Mat 25:2 ff.; Luk 16:8. It here probably signifies prudent and judicious in the means and methods of faithfully serving the master; or possibly, prudent in subserving his own true interest by fidelity to his master. Household. The Greek word denotes the whole body of domestics. The servant in question is the head steward, charged with the special duty of regularly supplying all the domestics with food; along with that he exercised a general control, observe, made ruler, or set over, and sometimes assumed the right to punish (Mat 24:49.). Meat, food, which was formerly the meaning of the English word ’meat.’ In due season. To distribute the food regularly and promptly was an important point of good management in a steward. Blessed is more exactly happy, as in Mat 5:3 ff.; another beatitude. His lord, when he cometh, from some journey, or some other place of residence. Shall find so doing, faithfully and judiciously supplying the domestics with food, i. e., performing the special duties of his position. Verily I say unto you, calling special attention, compare on Mat 5:18. Will make him ruler (or set him) over all his goods, over all his property of every kind, and not simply over his body of domestics. Compare Mat 25:21 Luk 19:17, Luk 19:26. Our Lord here puts honour upon those who serve him by comparing them, not to a menial or ordinary slave, but to the intelligent, faithful, and trusted head-slave of the household, like Joseph in Potiphar’s house. Many have understood a specific reference to ministers, and from this notion has arisen a singular mixed text, widely current in the language of devotional meetings, "a workman that needeth not to be ashamed, rightly dividing the word of truth, and giving to each his portion (Luk 12:42) in due season" (but see Rev. Ver. of 2Ti 2:15). That our passage really refers to all Christians is confirmed by Mar 13:37, "And what I say unto you I say unto all, Watch." The passage may be applied to ministers a fortiori, as having all the ordinary responsibilities of Christian life, and others that are extraordinary.

Mat 24:48-51. With the faithful diligence and happy reward of the good head-servant (in any supposed case) is now contrasted the behaviour and punishment of the head-servant in case he turns out an evil one. Evil is opposed both to faithful and to prudent. (Mat 24:45.) But and if. So also in Tyndale and all his followers. In Middle English and was used in the sense of ’if’ (Skeet), afterwards distinguished from the copulative and by writing it an, as in Shakespeare’s "an it please you," "and thou lovest me," etc. When this conditional use of and grew indistinct to the mind it was strengthened by adding if, so as to make in Shakespeare ’an if,’ and here, ’but and if’; modern usage omits the and, and the old phrase ’but and if’ now looks very strange. Compare Luk 12:45, Luk 20:6 Joh 6:62, 1Co 7:11, 1Co 7:28, 1Pe 3:14; in the three last passages Rev. Ver. unwisely retains ’and.’ Shall say in his heart, compare ’to say within yourselves,’ in Mat 3:9. The heart, as always in Scripture, is here the seat of thought as well as of feeling, see on "Mat 6:19". Delayeth his coming. Tarrieth expresses the correct Greek text. It contained a delicate intimation to the disciples that Jesus was not coming again in a very short time (compare on Mat 25:19). Shall begin, com. On Mat 11:20. And to, rather, shall eat and drink with the drunken, carousing at the master’s expense, instead of keeping the household in order and exercising a prudent economy. In a day, implies that he comes from some distance; and in an hour, amplifies and makes more impressive, as so often in Hebrew parallelism. Shall cut him asunder, cut him in two. This is the exact meaning of the term, and no other has any support from Greek usage. The Old Latin translates by dividet, ’will divide,’ or findet, ’will cleave’; Pesh. ’will divide’; and Memph. takes great pains, ’will divide him in his middle.’ Such a severe punishment was practised among the Hebrews; (2Sa 12:31 Heb 11:37 Sus 1:55) and Wet. gives various examples from Greek and Roman writers. Some think it must be here simply a hyperbole for severe scourging, because of the following phrase: And appoint his portion with the hypocrites. This makes a sudden transition from the illustration to the thing illustrated. ’Cut him in two’ is the image, a severe temporal punishment; ’his portion with the hypocrites’ is in eternity. That hypocrites (see on "Mat 6:2") are grossly offensive in God’s sight, and must be severely punished, was a thought familiar to the minds of the disciples (Mat 6:2, Mat 6:5, Mat 6:16, Mat 15:7, Mat 16:3) and just freshened through the discourse of that same day. (Mat 23:13-29) The good servant will be exalted to the highest position a servant can have (Mat 24:47); the bad servant, who drank with the drunken, shall dwell with the hypocrites. Now if ’appoint his portion’ makes a transition from the earthly punishment to the punishment of hell, (Mat 25:41, Mat 25:46) there is no occasion for objecting to the literal and only established sense of ’cut him in two,’ and no ground for the alternative rendering of Rev. Ver., margin. The weeping and the gnashing of teeth (see on "Mat 8:12".)

Luke having given a similar comparison to the good and bad steward in an earlier discourse, (Luk 12:42-46) does not here repeat it, nor yet wholly pass it by, but sums up the thought in the comprehensive and impressive sentences of Mat 21:34-36.

Watch Continually For The Coming Of Christ, Continued

III. Mat 25:1-13. Parable Of The Ten Virgins

Not found elsewhere. This beautiful parable is a further illustration of the variously illustrated injunction to ’watch’, (Mat 24:42, Mat 24:44) which is repeated at its close, (Mat 25:13) in such a form as to recall also the great statement of Mat 24:36, and thus link all the discourse up to this point in the closest connection. Our Lord is still sitting on the Mount of Olives, late in the afternoon of his last day of public ministry (see on "Mat 24:1", see on "Mat 24:3".)

Mat 25:1. Then, viz., at the time of the Saviour’s coming (Mat 24:42, Mat 24:44) The kingdom of heaven, the Messianic Dispensation (see on "Mat 3:2".) Be likened unto (see on "Mat 13:24".) The omission of certain details, and the desire of interpreters to prepare for this or that homiletical application, have led to much difference of opinion as to some points of this tender and beautiful story. But scarcely any of these seriously affect the main lesson of the parable, and they should not be allowed to occupy much space in an expository sermon or Sunday-school lesson. It was the custom to hold weddings after nightfall. The bridegroom and some friends went to the house of the bride, and after religions ceremonies there he set forth towards his own abode in a grand procession, which was illuminated by torches or lamps in the hands of the participants, and often preceded by musicians. In the utterly dark street of an Asiatic city, every one who goes forth at night is expected, and in modern Jerusalem is strictly required by the authorities, to carry a light. (Compare Psa 119:105) Other invited guests, who had not gone to the bride’s home, could join the procession at any point, and enter with it into the bridegroom’s residence, to share in the festivities. But without a burning lamp or torch they could not march in the procession, and so could not enter the house. In order to join the procession conveniently, such persons might assemble beforehand at different points along the proposed route, and wait for the bridegroom’s approach. Some recent commentators urge that the bridegroom must here be conceived as on his way to the bride’s house, to hold the festivities there, since in the application Christ comes from heaven to earth to establish his kingdom; but it is useless for the sake of a painful literalism, to imagine a departure from custom. In 1Ma 9:39 only the bridegroom is mentioned as coming forth, with a grand procession and musicians; and yet just above (Mat 25:37) we see that they were "bringing the bride." When the bridegroom came from a distance, the festivities were sometimes held at the residence of the bride, as in Gen 29:22 Tob 8:20 ff. In that case, however, the virgins would not have lighted their lamps till news came that the bridegroom was near, and after that the delay on his part would be unnatural, whereas according to the common view, the delay of the wedding procession in setting out from the bride’s house is natural enough. In that case, also, not the bridegroom, but the father of the bride, would have decided whether the five should be admitted. It seems tolerably evident from Tob 8:10-12 that the marriage feast is at the house of the bridegroom. Still, the general lesson remains the same in either view of this particular. The "Western" type of text has, with its usual free handling, made it read ’went forth to meet the bridegroom and the bride,’ in order that the text might distinctly conform to custom. The bride is really not mentioned throughout the parable, doubtless because Christ’s people in this image are represented by the attendants.

The story in itself considered has curious points of naturalness and verisimilitude. Young girls would be specially interested in a wedding, prominent in its ceremonies, and distressed at missing the festivities. Bridal ceremonies are very apt to be delayed beyond the time appointed. It is evident that great delay is here supposed, for otherwise the maidens would not themselves have been arrayed and assembled so long beforehand as to have time for all falling asleep while they waited.

Ten may be regarded as merely a round number, sufficiently large to shew interest in the occasion. Compare Luk 19:13. We learn however from Lightfoot that the Jews "delighted mightily in the number ten. A synagogue must have at least ten present; an order or ring of men consisted not but of ten at the least." Wün. adds that ten men must be present at a wedding, in order to utter the requisite blessings. Compare Rth 4:2. Josephus says ("War," 6, 9, 3) that not less than ten men must assemble to partake of a paschal lamb. Morison reminds us how these uses of the number might be suggested by the ten fingers, as was the decimal basis of numeration.

The word for lamps is different-from that of Mat 5:15, and regularly means a torch, (Joh 18:3 Rev 8:10) and we know that the Greeks and Romans commonly used torches in marriage processions; but here it seems to denote a lamp fed with oil, though it might be a sort of torch fed with oil (Rev. Ver. margin). In processions, such a lamp was borne on a wooden pole (Edersheim); and was doubtless protected from the wind, probably (as now) by a covering of wood, or of cloth supported by a wire frame (Smith’s "Dict."). These lamps held but little oil, and would need to be replenished. As the lamp was indispensable, and the movements of a bridal procession were uncertain, prudent persons would carry with them vessels of oil, but these were very unpleasant for persons in festive apparel to carry, and the imprudent might conclude to risk it with the oil in their lamps. They would all set down the lamps and leave them burning, because they were constantly expecting the approach of the procession. If we conceive them as waiting at the bride’s house, it would have been silly to leave the lamps burning, before there was any announcement of the bridegroom’s approach; especially as in that view he would be coming from a great distance. Goebel maintains that the foolish had empty lamps, the vessels being those which formed part of the lamps. This fancy is devised in order that the oil may mean divine grace, without any hitch in the interpretation; but it makes the foolish virgins simpletons. Wise[1] is the word meaning prudent, etc., see on "Mat 24:45". Tarried is the same word as in Mat 24:48, and one of the links of connection between the two illustrations; compare also Mat 25:19. Slumbered and slept is lit., nodded and were sleeping Persons sitting up and overcome by drowsiness first nod and presently begin to sleep continuously.

[1] In Mat 25:2 the ’foolish’ are named first in the best documents (and so in all English versions before K. James,which probably followed Beza). This would seem to copyists an unnatural order, but really accords with the whole tone of the foregoing passage, which makes prominent the case of the unprepared. The change made here by copyists led to a corresponding change in Mat 25:3 (almost exactly the same documents), which properly reads ’for the foolish,’ introducing a proof of their folly.

Go ye out, or, come ye forth. The latter is more probably the meaning than ’go ye out’; the Greek word oftener means come than go, which is usually expressed in New Testament by the word used in Mat 25:9, compare Mat 3:5, Mat 20:29; and the cry would naturally be made by persons in the street who saw the procession approaching, rather than by persons in the house; nor would the latter have occasion for making a loud, clangourous cry, such as the Greek word denotes. There was a cry, or more literally a cry has arisen, a vivid expression which transports us into the midst of the scene. Behold, the bridegroom! like ’Behold, the Lamb of God!’; (Joh 1:36) but many copyists added, as in Com. Ver., cometh. Trimmed is the word rendered ’garnish’ in Mat 12:44, Mat 23:29, and denotes adorning, beautifying; they poured in oil, trimmed and drew up the wick, wiped off the lamp, did everything that would make it beautiful and bright. Our lamps are going out, the Greek having the present tense and not the perfect; correctly translated in Tyn., Rheims, and margin of Com. Ver. Lest there be not, Rev. Ver. says peradventure, etc. The wise kindly abstain from express refusal, and only imply it by the words, ’Peradventure there will not be enough for us and you, go rather, etc.’ (Compare Plumptre.) In attempting to buy oil at midnight, they would find few or no shops open, and would be much delayed. Bruce fancies that it was a second folly to go after oil, when if they had but remained they might have been admitted without it. But (1) the whole tone of the story, and all that we know of the wedding customs, implies that a burning light was necessary. Without it they would not have been showing honour to the bridegroom, and could not have been distinguished at the door from strangers or other persons having no right to be admitted. (2) The advice of the wise to go and buy must, on Bruce’s view, be taken as cruel mockery, or possibly as dictated by the unreflecting selfishness of persons hurried and disconcerted; either of which would seem excessively incongruous and improbable. To the marriage (feast), as in Mat 22:2 ff. The door was usually in the middle of one side of a house, leading by a passage under the second story to the inner court, upon which all the rooms of the house opened. When this outer door was shut, all connection with the outside world was cut off. Persistent knocking, and loud entreaty addressed to the bridegroom personally, might at length bring him to the door. Verily I say unto you, a solemn assurance, compare on Mat 5:18. I know you not. They have no claim to be received as guests; he does not even recognize them as acquaintances. (compare Mat 7:23)

The application of this beautiful parable is obvious, but is surpassingly tender and pathetic. It teaches the same lesson as Mat 24:37-42, Mat 24:43-51, that the only way to be ready when Jesus comes is to be ready always. The term ’virgins’ must not be given a spiritual significance, as if denoting pure Christians; for five of these represent persons not really Christians at all. The division into two halves must surely not be supposed to teach that at the coming of Christ half the people in the world or in any community will be ready to meet him, and half not ready; it was simply the most natural division of the round number, there being no special reason for dividing otherwise. The bridegroom tarried might suggest to the disciples that their Lord would not come immediately. (Compare on Mat 25:19) The fact that all the ten were sleeping should not be made a reproach to true Christians. It was not wrong for the virgins to sleep under the circumstances; they were neglecting no duty in so doing, provided they bad thoroughly made ready for the bridegroom’s coming. To understand it as meaning that the successive generations of mankind must fall asleep in death (various Fathers and some modern writers), is wholly unwarranted and seems strangely unsuitable. Whether the foolish virgins are to be considered as representing "church members," there is nothing to show; they are persons who profess, and honestly think that they are Christ’s friends, and expect to meet him with joy. To take lamps and no lasting supply of oil, suggests that superficial and temporary interest in divine things which is so often witnessed; compare Hos 6:4. The hurried and fruitless attempt, when the moment arrives, to make the preparation which ought to have been made in advance, is deeply pathetic, and touches a sadly common fault in regard to readiness for meeting Christ at his coming, or for meeting the messenger whom he sends to bear us away, even death. The inability of the prudent virgins to help the foolish in their extremity reminds us that piety involves personal conditions and relations to Christ that are not transferable. I know you not. This will not be rejecting persons who ask to be saved, but disowning persons who claim to have been saved, to have been ready and waiting for his coming.

To find some separate spiritual meaning in the lamps, the vessels, the oil, and the sellers of oil, etc., seems here worse than idle. (Compare on Mat 13:3) Maldonatus counts fifteen separate items having spiritual significance, and Keach thirteen. It is very unwise here to bring in the idea of the bride as meaning "the church." (Eph 5:25) The bride is not mentioned in the parable, and, as already suggested, for the obvious reason that Christians here appear as friends waiting to join the procession. Bring in the bride as the church, and you introduce inevitable confusion of idea through a mixture of distinct images. It ought to be everywhere carefully remembered that if "mixed metaphors" are bad for rhetoric, they are worse for exegesis.

Watch therefore, for ye know neither the day nor the hour[2]repeats the solemn refrain of Mat 24:42, Mat 24:44, Mat 24:50. The whole passage from Mat 24:36 to Mat 25:13 should be read in worship as one, and this refrain brought out with special emphasis; just as one reads Psalms 42 and Psalms 43, with the refrain of Psa 42:5, Psa 42:11 and Psa 43:5; or like the refrain in Psa 80:3, Psa 80:7, Psa 80:19, and various other Psalms. This is not saying that the passage before us is, properly speaking, poetical; it rather presents an oratorical repetition of the practical theme, after each separate illustration."Watch" does not here mean keep awake, as opposed to the sleeping of Mat 25:5, but be so heedfully expectant as not to be caught unprepared.

[2] ’Wherein the Son of man cometh’ is wanting in all the early versions and the leading Greek copies, and was easily added from Mat 24:44. In reality, the expression is more energetic without it, and amply perspicuous to one who has read what precedes, since Mat 24:36 The well meant but really enfeebling addition reminds one of that in 1Co 6:20.

Homiletical And Practical

Mat 24:37-39. The flood, as a picture of Christ’s final coming. (1) Men knew not when it would be, and did not really believe it would ever be; compare Luk 18:8. (2) Men were too busy with ordinary affairs to stop and think about God’s merciful warning. (3) Men in general were caught unprepared, and swept into destruction. (4) Those men who believed and made ready found themselves safe, and had a blessed future.

Mat 24:40 f. The most intimate associations of this life will in many cases be severed, in a moment and forever, by the coming of Christ. And so death, though for none an eternal sleep, will be for many, alas! an eternal separation.

Mat 24:42. The coming of our Lord. (1) We know not when he will come—need not know—cannot know—should not wish to know, compare Mat 24:36. (2) We shall be ready when he comes if we are ready always, compare Mat 24:43 f. (3) We should watch, not in dread but in hope, for it will be our Lord’s coming, compare 2Ti 4:8 Tit 2:11-14. (4) Thus are we better prepared to serve him when he does come; (a) with patience under trouble, compare Jas 5:7; (b) with gentleness and forbearance towards others, compare Php 4:5; (c) with all holy living and piety, compare 2Pe 3:11 f.; (d) with efforts to make all men likewise ready to meet him, compare Mat 24:14.

Mat 24:45-47. A good servant of Christ. (1) He is aware that the responsibilities of Christ’s service require not only faithfulness, but prudence, discretion, good sense. (2) He is conscious of duties to his fellow-men, and is exact and punctual in performing them, as being also duties to Christ. (3) He is always ready to meet Christ, because always busily engaged in Christ’s service. (4) He will be rewarded for serving Christ here by better opportunities of serving him hereafter.

Mat 24:45-51. The good and the bad servant contrasted. All men are in one or another sense Christ’s servants, and will be held by him to account, compare 1Co 5:10. (1) The good servant is faithful and wise; the bad servant is unfaithful and foolish. (2) The good servant is busy in serving Christ by benefiting others; the bad servant is unkind to others, and engrossed with selfish gratifications. (3) The good servant will welcome the Lord at any moment; the bad servant will be caught unawares. (4) The good servant will he exalted to higher honours and wider usefulness; the bad servant will be terribly punished, dwelling forever amid hypocrites, and filled with bitter but vain regrets.

Mat 25:1-13. The Ten Virgins. (1) The coming of our Lord ought to be thought of as a joyful event. (2) The time of his coming is uncertain and may be delayed, so that preparation for it must be permanent. (3) Not all those who call themselves his friends, and nominally await his coming, will be found really ready when he comes. (4) Hurried attempts to make ready then, will prove a failure. (5) Oh the bitter grief and disappointment of having meant, and professed, and long appeared, to be his friends, and then encountering the closed door and the solemn voice of refusal.

No light had we: for that we do repent:

And, learning this, the Bridegroom will relent.

’Too late, too late! ye cannot enter now.’

No light, so late! and dark and chill the night!

Oh, let us in that we may find the light!

’Too late, too late! ye cannot enter now.’

—Tennyson.

Mat 25:8. Henry: "Those will see their need of grace hereafter, when it should save them, who will not see their need of grace now, when it should sanctify and rule them."

Mat 25:11. Jerome: "What does it profit to invoke him with the voice whom by works you deny?"

Mat 25:12. Henry: "With regard to those that put off their great work to the last, it is a thousand to one that they have not time to do it then. While the poor awakened soul addresses itself, upon a sick-bed, to repentance and prayer, in awful confusion, it scarcely knows which end to begin at, or what to do first; and presently death comes, judgment comes, and the work is undone, and the poor sinner undone forever."

Mat 25:13. We need not wonder at the frequent repetition, and fourfold illustration, of "Watch, for ye know not," seeing that human nature is so prone to heedless sloth or to preoccupation with worldly affairs.—All these exhortations to watch, and be ready, for the Lord’s coming, will apply without material alteration to the duty of preparation for death, which will in an important sense summon us to meet Christ, and will leave fixed and permanent the relation in which we shall rise to meet him when he does come. (Joh 5:28 f.)

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

24:37–25:46 Jesus now applied his predictions (24:1-36) to his followers so they will be faithful and prepared for his second coming.

24:37-41 Jesus’ second coming, like the flood (Gen 7), will come upon people unawares. The only adequate preparation is a life of consistent vigilance and obedience (cp. Luke 17:26-27, 34-35).

24:37 When the Son of Man returns: Jesus’ second coming (see 24:3; cp. Luke 17:26). • in Noah’s day (see Gen 6:9-22; 2 Pet 2:5; 3:5-6): The comparison here does not concern the magnitude of sins, but a lack of discernment about what God is doing, accompanied by a preoccupation with life’s festivities (Matt 6:19-34).

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

Mat_24:37-39. But (δέ, introducing an analogous case from an early period in sacred history) as regards the ignorance as to the precise moment of its occurrence, it will be with the second coming as it was with the flood.

ἦσαν … τρώγοντες] not for the imperfect, but to make the predicate more strongly prominent. Comp. on Mat_7:29. τρώγειν means simply to eat (Joh_6:54-58; Joh_13:18), not devouring like a beast (Beza, Grotius, Cremer), inasmuch as such an unfavourable construction is not warranted by any of the matters afterwards mentioned.

γαμοῦντες κ. ἐκγαμ.] uxores in matrimonium ducentes et filias collocantes, descriptive of a mode of life without concern, and without any foreboding of an impending catastrophe.

καὶ οὐκ ἔγνωσαν] The it (see Nägelsbach, Iliad, p. 120, ed. 3) to be understood after ἔγνωσαν is the flood that is so near at hand. Fritzsches interpretation: quod debebant intelligere (namely, from seeing Noah build the ark), is arbitrary. The time within which it may be affirmed with certainty that the second advent will suddenly burst upon the world, cannot be supposed to refer to that which intervenes between the destruction of Jerusalem and the advent, a view precluded by the εὐθέως of Mat_24:29. That period of worldly unconcern comes in just before the final consummation, Mat_24:15 ff., whereupon the advent is immediately to follow (Mat_24:29-32). This last and most distressing time of all, coupled with the advent immediately following it, forms the terminus ante quem, and corresponds to the πρὸ τοῦ κατακλυσμοῦ of the Old Testament analogy.

ἐν ἡμέρᾳ ᾗ] without repeating the preposition before ᾗ (Joh_4:54). Comp. Xen. Anab. v. 7. 17, and Kühner on the passage; Winer, p. 393 [E. T. 524 f.]; Stallbaum, ad Plat. Apol. p. 27 D. Comp. Mat_24:50.

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 24:37-42 . Watch therefore ( cf. Luk 17:26-30 ; Luk 17:34-36 ).

Mat 24:37 . αἱ ἡμέραι τ . Νῶε , the history of Noah used to illustrate the uncertainty of the Parusia .

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

Verse 37. - 38. As the days of Noah - they were eating and drinking] That is, they spent their time in rapine, luxury, and riot. The design of these verses seems to be, that the desolation should be as general as it should be unexpected.

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

(37) As the days of Noe were.—Here again we note an interesting coincidence with the Epistles of St. Peter, both of which teem, more than any other portions of the New Testament, with references to the history to which the mind of the writer had been directed by his Master’s teaching, 1Pe_3:20; 2Pe_2:5; 2Pe_3:6. This is, perhaps, all the more noticeable from the fact that the report of the discourse in St. Mark does not give the reference, neither indeed does that in St. Luke, but substitutes for it a general warning-call to watchfulness and prayer. Possibly (though all such conjectures are more or less arbitrary) the two Evangelists who were writing for the Gentile Christians were led to omit the allusion to a history which was not so familiar to those whom they had in view as it was to the Hebrew readers of St. Matthew’s Gospel.

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

37. Noe] This, the Greek form of the name, appears in E. V., Luk_17:26; “Noah” is read in the other passages where the name occurs, 1Pe_3:20; 2Pe_2:5; Heb_11:7.

The Last Day will surprise men occupied in their pleasures and their business, as the Flood or the destruction of Sodom and Gomorrah (Luk_17:27-29) surprised all except those who “watched.” All such great and critical events are typical of the End of the World.

coming] See Mat_24:3.

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.

For as in the days that were before the flood,.... Not all the days before the flood, from the creation of the world; but those immediately preceding it, a century or two before it:

they were eating and drinking, marrying and giving in marriage: not that these civil actions of life were criminal in themselves, had care been taken that they were not abused. It is lawful to eat and drink, provided it be in moderation, and not to excess; and to marry, and give in marriage, when the laws, rules, and ends thereof, are observed: and therefore this must be understood, either of their wholly giving themselves up to the pleasures of life, and lusts of the flesh, without any concern about the affairs of religion, the worship and glory of God, the welfare of their souls and their approaching danger, of which Noah had given them warning; or of their luxury and intemperance, in eating and drinking, and of their libidinous and unlawful marriages; for the word here used for eating, signifies eating after the manner of brute beasts: they indulged themselves in a brutish way, in gluttony and drunkenness; and it is certain from the account given of them, in Gen 6:2 that they entered into unlawful marriages, and unclean copulations: wherefore these things may be spoken of them, as what were really sinful and wicked, and denote a course of sinning, a constant practice of these sins of intemperance and lust, and which is still more fully expressed in the next clause:

until the day that Noe entered into the ark. The Arabic version renders it, "the ship"; the vessel which God directed him to make, for the saving of himself and family. Now the men of that generation persisted in their wicked course of living, after, and notwithstanding, the warning God had given them by Noah, of the flood that would come upon them; and all the while the ark was building, even to the very day that Noah and his family, by the order of God, went into the ark.

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

37 But as the days of Noe were, so shall also the coming of the Son of man be.

Ver. 37. So shall the coming of the Son of man be] Sudden and unexpected. Luther observeth, that it was in the spring that the flood came, when everything was in its prime and pride, and nothing less looked for than a flood; men sinned securely, as if they had lived out of the reach of God’s rod, but he found them out. Security is the certain usher of destruction; as at Laish, Ziklag. Before an earthquake the air will be most quiet, and when the wind lies the great rain falls. Frequentissimum initium calamitatis securitas, Carelessness is most often the beginning of a catastrophy, saith the historian, Paterculus.

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.

Noe - The Greek way of writing “Noah.” See Gen. 6–9. The coming of the Son of man would be as it was in the days of Noah:

In its being sudden and unexpected, the “precise time” not being made known, though the “general” indications had been given. The world would be found as it was then.

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

And as it was. The same shall take place at the coming of the Son of man at the last day, as at the general deluge. For, as then they indulged their appetites, unmindful of the fate that was attending them, Greek: gamountes kai ekgamizontes, marrying and given in marriage, solely occupied with the concerns of this life, and indifferent to those of the next; so shall it be at the end of the world. They are not here accused of gross sins, but of a supine security of their salvation, as is evident from what follows. (Jansenius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Luke hath much the same, Luk 17:26,27, where he also saith, it shall be as in the days of Lot; but I shall consider what he saith, which seemeth spoken at another time, and upon another occasion, when I come to his seventeenth chapter. Two things our Saviour seemeth here to teach us:

1. That Christ’s coming to the last judgment will be sudden, and not looked for; upon which account his coming is compared in Scripture to the coming of a thief, Mat 24:43,44; 2Pe 3:10; Rev 16:15.

2. That it will be in a time of great security and debauchery: such was the time of Noah, Gen 6:3-5.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

37. Days of Noe — Noah. The same illustration is used in 2Pe_3:5-6, and the parallelism shows that it is the judgment day alone that is the present subject. Coming of the Son of man — The word coming here is parousia, which we hold in all cases in the New Testament to signify a bodily presence. The suddenness of the flood here is in contrast with the graduality of the leafing forth of the fig tree. We are utterly at a loss to comprehend the interpretation which would hold the coming of the Son of man in these (37 and 38) verses not to be identical with the coming of the Son of man in Mat_24:27; Mat_24:30; Mat_24:46, and with Mat_25:13; Mat_25:31.

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

As the days of Noe were. In citing this example, the Lord has special reference to the fact that the warning then given was not heeded. (Gen_6:3) If, as seems probable, the antediluvians had more than a century"s warning of the coming flood, it can hardly be only the suddenness of the calamity to which Christ would point. (1Pe_3:20) He has used the illustration elsewhere, (Luk_17:26, Luk_17:27) where also the destruction of Sodom is adduced as a type of the last day. So shall also The parousia of Christ shall fall on a world incredulous and heedless.

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

Luke xvii, 26.

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

Marg

Son of man (See Scofield "Mat 8:20")

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

In these verses our Saviour declares that Jerusalem’s destruction, and the world’s final dissolution at the great day, would be much like the destruction of the old world; and that in two respects:

1. In regard of unexpectedness. 2. In regard of security and sensuality.

How sensual and secure was the old world before the flood! They were eating and drinking, marrying and giving in marriage. That is, wholly given up to sensuality and debauchery, and did not know of the flood’s coming; that is, did not consider it, till the flood swept them away.

Thus was it in the destruction of Jerusalem, and so will it be in the end of the world.

Learn hence, 1. That as the old world perished by infidelity, sins be prevailing before the destruction of this present world. As it was in the days of Noah, so shall it be when the Son of man cometh.

2. That the true reason why sinners are drowned in sensuality, and given over to security, is this, because they do not believe the certainty, or consider the proximity and nearness, of an approaching judgment.

The old world knew not of the flood’s coming. Strange! when Noah had told them of it an hundred and twenty years together.

The meaning is, they did not consider it and prepare for it. To such as are unprepared for, and unapprehensive of death and judgment, those evils are always sudden, although men be never so often warned of them. But to such as are prepared, death is never sudden, let them die never so suddenly.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

37–41. As were the days of Noah. As the deluge surprised the world, so will the Lord's coming.

Two women shall be grinding at the mill. The hand-mills still used in the East. The grinding is done by women, usually two, as the work is hard for one. It will be the time of separation of the evil from the good.

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.

As the days of Noah were, so will be the coming of the Son of Man

"At the time when the Son of Man comes, it will be like the time of Noah."

Son of Man

Jesus is speaking about himself in the third person. (See: First, Second, or Third Person)

the ark, and they knew nothing

This can be translated as a separate sentence. AT: "the ark. And the people did not realize anything was happening"

away—so will be the coming of the Son of Man

This can be translated as a separate sentence. AT: "away. This is how it will be when the Son of Man comes"

translationWords

day

Noah

Son of Man

flood

ark

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

37. ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε κ.τ.λ. As at other critical times in history—the days before the flood—the eve of the destruction of Sodom and Gomorrah—so before the parousia of Christ the world will be given up to enjoyment (τρώγοντες καὶ πίνοντες), it will rest its hopes in the present, and plan for the continuance of the existing order (γαμοῦντες καὶ ἐκγαμίζοντες), it will be immersed in business (ἠγόραζον ἐπώλουν ἐφύτευον ᾠκοδόμουν, Luk 17:28), all which things are the perils of the religious life—the cares (μέριμναι), riches (πλοῦτος), pleasures (ἡδοναί), that choke the good seed (Luk 8:14).

For τρώγοντες καὶ πίνοντες, implying luxurious living, cp. ch. Mat 11:19, ἐσθίων καὶ πίνων and see Mat 24:49 of this chap. and Luk 12:45. Cp. Eur. Cycl. 335, πιεῖν καὶ φαγεῖν τοὔφʼ ἡμέραν. But the use of τρώγοντες rather than ἐσθίοντες adds force to the picture of a world plunged in animal delights. τρώγειν is said to be formed from the sound; Eustath. Od. VI. 60, cp. ‘Feeding like horses when you hear them feed,’ (Tennyson, Œnid). It is used in Homer of mules and of mice, then in Hdt. and vernacular speech of men ‘to eat vegetables or fruit,’ (cp. τρωγάλια, τρωκτά,) and not till quite late in a general sense. With the exception of this passage τρώγειν occurs in the fourth Gospel only. This use of τρώγειν to the exclusion of ἐσθίειν is one of the interesting specialisms in St John’s Gospel; in ch. Joh 13:18, ὁ τρώγων is substituted for ὁ ἐσθίων of the LXX., Psa 41:9, and the completely settled use of the word is shown by its occurrence in the solemn connection ch. Joh 6:54, ὁ τρώγων μου τὴν σάρκα. Compare generally the use of χορτάζειν.

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.

37-39.] This comparison also occurs in Luk 17:26, Luk 17:27, with the addition of ‘the days of Lot’ to it: see also 2Pe 2:4-10; 2Pe 3:5, 2Pe 3:6. It is important to notice the confirmation, by His mouth who is Truth itself, of the historic reality of the flood of Noah.

The security here spoken of is in no wise inconsistent with the anguish and fear prophesied, Luk 21:25, Luk 21:26. They say, there is peace, and occupy themselves as if there were: but fear is at their hearts;—‘surgit amari aliquid, quod in ipsis floribus angit.’

The expression πίνοντες may serve to shew that it is a mistake to imagine that we have in Gen 9:20 the account of the first wine and its effects. On the addition in Luk 21:34-36, see notes there.

40,

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

(L) 37. For as the days of Noah, so shall be the presence of the Son of Man.] Lk. has: “And as it was in the days of Noah, so shall it be also in the days of the Son of Man.” “The days of the Messiah” was a technical expression for the Messianic period.1

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