James M. Gray · 67 of 93

Matthew · Chapters 24-25

The present lesson connects itself with the last without a break. The disciples were mystified by what our Lord said about the "house," i. e., the temple, being left "desolate" (23:38), which explains why they called His attention to its grandeur and strength (24:1). His further observation (v. 2) deepened their wonder, hence their improvement of the opportunity on the Mount of Olives for the three questions of verse three.

The first was answered by the destruction of the temple under Titus, A. D. 70. But although Christ replies to this question as He does the other two, yet that reply is recorded only in Luke 21:20-24. The replies to the others follow.

Verses 4-14 are capable of a two-fold application. In the first place, they give in outline panoramic form the features of the present age during the absence of the King, and then in a more particular way describe the end of the age; for, as the Scofield Bible says, "all that has characterized the age throughout all these centuries gathers into awful intensity at the end."

What are these features? False Christs, wars, famines, pestilences, earthquakes, persecutions, apostasy, false teaching, abounding iniquity, and spiritual declension -- just what Christendom in these twenty centuries records as fulfilling the words. Compare Daniel 9:24-27, and 2 Timothy 3.

To be specific as to verse 14, it refers to the proclamation of the good news that the Kingdom promised to Israel, and which both John the Baptist and Christ preached at the beginning, is again "at hand." This will be proclaimed at the end of the age, not by the Church, as we understand it, which shall have been caught up to meet the Lord in the air (1 Thess. 4:13-18), but by the Jewish remnant, the believing Israelites on the earth at that day (Isa. 1:9; Rom. 11:5; Rev. 14:6, 7).

Verse 15 points to the crisis at the end. "The abomination of desolation" (Dan. 9:27), which is the image of "the man of sin" (2 Thess. 2:3-8), and the "Beast" (Rev. 13:4-7) will then be set up in the temple of restored Jerusalem, and the hour of the Great Tribulation will have come. From this on (vv. 15-28), our Lord gives the details of this period. The believing Jews in Jerusalem at that time are warned to flee (vv. 16-20). A renewed warning is given as to false Christians (vv. 21-26). The sudden smiting of the Gentile world-powers is announced (vv. 27, 28 compared with Dan. 2:34). The glorious appearing of the Lord visible to the nations, together with the regathering of Israel as a nation are set before us next (vv. 29-31). The sign of the fig-tree is given (vv. 32, 33), and then "warnings applicable to this age over which these events are ever impending" (vv. 34-51); and yet, as stated above, especially applicable to the end period itself. The first verse of this last-named section (v. 34) requires special notice. The primary definition of the Greek word for "generation" is race, family, or stock, in which sense the word is evidently used by our Lord. The race of Jews Israel) "shall not pass till all these things be fulfilled" -- a promise to the truth of which the centuries bear witness.

Chapter 25 continues the discourse. The phrase "the Kingdom of heaven" or "the Kingdom of the heavens" recalls the parables of chapter 13, and applies to the same thing, viz, the sphere of professing Christianity, i. e., Christendom during the absence of the King. At the first, that is, after our Lord's ascension, the attitude of the disciples was that of going "forth to meet the bridegroom" (v. 1). In other words they were "waiting for the coming of our Lord" (1 Cor. 1:7). But "the bridegroom tarried," and "they all slumbered and slept" (v. 5). The "midnight" is coming however, when the cry is made "Behold the bridegroom!" The wise virgins are the true believers, "the oil in their vessels" (v. 4) symbolizing the indwelling of the Holy Spirit (Romans 8:9). The foolish virgins are the mere professors, as is evident from "I know you not" (v. 12). As this parable sets before us that testing of the Christian profession which the coming of the Lord will reveal, so the parable that follows sets before us the testing of service. The talents are the gifts God has bestowed on His servants to use for His glory (1 Co. 12). Exercise of any gift will increase it through the Holy Spirit; and faithful service, though it be in the use of any one gift, will bring approval. The difficulty in the parable is the faithless servant, who must not be regarded as a true believer, but a mere professor as in the preceding case. A true believer would never call Christ a hard master.

The closing verses (vv. 31-46) do not contain a parable so far as the record goes, but for all we know a description of fact. It is a judgment scene, but not the last judgment (Rev. 20:11-15).

The object of the judgment is the Gentile nations of the earth. The time is after the Church has been caught up to meet the Lord in the air, and when He has come for the gathering of the remnant of Israel at the end of this age. The place doubtless is Palestine. There is no resurrection here, no books opened, and nothing said about the dead, all of which is in contrast to the last judgment. Moreover, three classes are present here, sheep, goats, and "My brethren," the test being not the possession of eternal life, but the treatment accorded by the nations to these "brethren." The latter are the "Jewish remnant who will have preached the gospel of the Kingdom to all nations during the tribulation." Examine Zechariah 14:1-5 and Joel 3 for light upon this judgment scene.

Questions.

1. How many, and what, were the questions asked by the disciples on the Mount of Olives?

2. What was the answer to the first question, and where is it recorded?

3. What two-fold application may be given to 24:1-14?

4. What features will mark this age increasing in intensity at the end?

5. How would you interpret verse 14 particularly?

6. What Old and New Testament passages are paralleled by verse 15?

7. What does "generation" mean, verse 34?

8. Who are meant by the wise and foolish virgins of chapter 25?

9. What is the distinction between the "testings" of the two parables in this chapter?

10. What is the difficulty in the second parable, and how would you explain it?

11. How would you distinguish between the judgment at the close of this chapter, and the last judgment in Revelation?

12. Who are meant by "My brethren"?

BETRAYAL AND ARREST

Chapter 26

This solemn chapter divides itself thus:

1. The counsel to kill Jesus, vv. 1-5,

2. The anointing of Jesus, vv. 6-13,

3. The bargain of betrayal, vv. 14-16,

4. The last Passover, vv. 17-25,

5. The institution of the Lord's Supper, vv. 26-29,

6. The prediction of Peter's denial, vv. 30-35,

7. The agony in the garden, vv. 36-46,

8. The betrayal and arrest, vv. 45-56,

9. The hearing before Caiaphas, vv. 57-68,

10. The denial of Peter, vv. 69-75.

As to the first point (vv. 1-5), note that Christ predicts His death for the fourth time, adding the manner of it, and the time it would take place. What a calm walking up into death it was! But see how Satan, through the human conspirators, would hinder, if he could, the offering of the sacrifice at the appointed time! (v. 5).

As to the second point (vv. 6-13), we learn from John 12:1-8, that the woman was Mary, the sister of Lazarus, leading to the presumption that Simon the leper was her father, and possibly one whom Jesus had healed. The circumstance that one Gospel speaks of her as anointing Jesus' head and the other His feet, shows that the "ordinary anointing of hospitality and honor" included both. Matthew mentions the first as in harmony with the general purpose of his Gospel to reveal Jesus as the king. John reveals Him as the Son of God, in which the attitude of Mary at His feet is in harmony. Verse 12 is significant, indicating that Mary understood more of Christ's death than the disciples; in which connection note that she is "not among the women who went to the sepulchre to embalm His body." The cost of the ointment (John 12:5), equals about $50, which as values are to-day compared with those times would mean six times as much, or $300. A laborer's daily wage at that time being a penny, one understands the "indignation" of the disciples (v. 8). But how blessed to obtain our Lord's interpretation of the act (v. 10)! Let us bring our best to Him no matter what men say. To Him let it be brought. There is much charity and philanthropy in our day in which the glory of the Lord Jesus Christ is not considered.

As to the third point (vv. 14-16), compare Psalm 41:9; 69:25; 109:8; Zechariah 11:12, and observe from Luke 22:3, that Satan entered into Judas, and that the price for which he sold our Lord was that of a slave (Exodus 21:32), Coming to the Passover (vv. 17-25). Let it not be supposed that because of the different accounts in the four Gospels there is any conflict among them, even though we may not be perfectly able to harmonize them. For the Passover itself, and what it commemorated, we refer to Exodus 12.

The institution of the Lord's Supper which followed (vv. 26-29), marked the end of the Mosiac dispensation. The Passover had fulfilled its purpose as the paschal lamb to which it pointed, was to be slain the next day. Hence the inauguration of a new feast embodying the fundamental truth of Christianity as that had embodied the fundamental truth of Judaism (Weston). And the fundamental truth of Christianity is "remission of sins." "Remission" means to send off, or away, i. e., to separate the sin from the sinner. In this respect there is a difference between human and divine forgiveness. The first remits the penalty, which is all that it can do, while the second remits the sin. And the latter can do this, because with God, forgiveness always follows the execution of the penalty (see Lev. 4:35; Heb. 9:22). We are forgiven for Christ's sake, in the sense that Christ has borne the sins of the believer in His own body on the tree. What meaning must be wrapped up in verse 29, "new with you in my Father's kingdom!" Who can fathom its depths?

Concerning the agony in the garden (vv. 36-46), we must not suppose the "cup" was the fear of mere physical pain or death, in which event Christ would have been lacking in the courage and faith of many an ordinary martyr. Moreover, He need not have died at all had He desired otherwise (John 10:17, 18). The "cup" must have been the making of His soul an offering for sin (Isa. 53:10), including the withdrawal of His Father's face on account of that sin (Psalm 22:1) -- not His own sin of course, but that of the whole world (1 John 2:2). The value of His petition is seen in the testimony it bears to the necessity of the atonement, showing that without the shedding of His blood there could have been no remission.

Other events in this chapter we pass over to speak of them in the next lesson, pausing a moment to allude to the seeming discrepancy in the account of the denial of Peter (vv. 69-75). Comparing the story here with the corresponding places Mark 14, Luke 22, and John 18, it is to be kept in mind, that an excited crowd had gathered and that Peter was questioned in two places; with the servants (Matthew 26:58), where the first charge was made (v. 69); and in the porch where a great number of people would be gathered, and where the second and third charges were made by another damsel and by the crowd.

Questions.

1. Name the ten great facts of this lesson.

2. How would you harmonize the two accounts of the anointing of Jesus by Mary?

3. Name the events on the night of the Passover.

4. What is the origin of the Passover and what did it commemorate?

5. How does "remission" differ from "forgiveness," and why?

6. How should we interpret the "cup" spoken of in Gethsemane?

TRIAL AND CRUCIFIXION

Chapter 27

This chapter opens with the delivery of Jesus to Pontius Pilate, the Roman governor (vv. 1, 2); then follows the account of Judas' remorse (vv. 3-10); Jesus is now questioned by Pilate (vv. 11-14); Barabbas is released and Jesus is condemned (vv. 15-26); He is crowned with thorns and crucified (vv. 27-44; He dies (vv. 45, 46), and is buried (vv. 57-66).

The account of Judas' remorse (vv. 3-10) seems to contain two discrepancies. For example, verse 5 compared with Acts 1:18, the explanation of which is that he fell after the hanging. Verses 9 and 10 may allude to Jeremiah 18:1-4 and 19: 1-3, but if so, the application is remote, since Zechariah 11:12, 13 fits the case more exactly. Perhaps this is a copyist's mistake, although there is another explanation. In the Jewish canon the books of the prophets began with Jeremiah, and sometimes his name was given to the whole section of the prophets just as we use David's name for any of the Psalms, or Solomon's for the Proverbs, though there were other authors in each case.

Note that Jesus' reply to Pilate, "Thou sayest" (v. 11) is equivalent to a declaration that He was what Pilate said, "The King of the Jews."

Note Pilate's testimony to the innocence of Jesus, and that according to Roman law He was condemned unjustly (v. 24).

Note Jesus' consciousness to the end, as illustrated in his refusal to sip the stupefying drink (v. 34).

The inscription on the Cross is recorded differently by the evangelists, but this does not imply a contradiction or weaken the argument for the inspiration of their records. The inscription was in three different languages involving a different arrangement of the words in each case. Secondly, no one of the writers quotes the entire inscription. Thirdly, they all agree in emphasizing the one great fact that He was "the King of the Jews." Fourth, their narratives combined give the full inscription, as follows:

"This is Jesus, The King of the Jews"

"The King of the Jews"

"This the King of the Jews"

"Jesus of Nazareth, the King of the Jews."

It is consistent with the strictest view of the inspiration of the original autographs that the Holy Spirit may have had a purpose in causing the four different records to be written, and that the purpose was to bring out in relief the charge made against Jesus, as that charge was in itself the strongest testimony to His Messiahship and the fulfillment of the Word of God.

The words "yielded up the ghost" (v. 50) should not be passed over. They mean "dismissed His spirit," and imply an act of His will. Christ did not die like other men who cannot help themselves, but because His work was done His life was laid down of His own volition. (Compare Mark 15:37; Luke 23:46; John 10:18; 19:30). This is an inferential testimony to the sacrificial character of His death.

The "veil of the temple" (v. 51) separated between the Holy Place and the Most Holy the latter that into which the High Priest alone entered once a year with the blood of atonement (Exod. 26:31; Lev. 16). It was a type of the human body of Christ, and its rending signified that "a new and living way" was opened for believers into God's presence (Compare 9:1-8; 10:19-22).

The resurrection referred to (vv. 52, 53) was one of the most remarkable testimonies to the deity of Christ and the divinity of His work on the Cross. Did the bodies of these saints return to their graves? It is usual to imagine so, but they may have ascended to heaven with Jesus when He "led captivity captive" (Eph. 4:8-10). See "Progress in the Life to Come," by the author.

Questions.

1. Name the seven chief events of this chapter.

2. Name the parallel Scriptures.

3. How would you harmonize verse 3 with Acts 1:18?

4. How would you explain the different reports of the writing on the Cross?

5. What evidence have we here to the voluntariness of Christ's death?

6. What was the significance of the rending of the veil?

7. Have you read Ephesians 4:8-10?

RESURRECTION

Chapter 28

Perhaps the most important comment we can make on this chapter will be the order of the ten events on the day of which it speaks. (1) The three women, Mary Magdalene; Mary, the mother of James; and Salome, start for the sepulcher, followed by other women bearing spices. (2) These find the stone rolled away and Mary Magdalene, goes to tell the disciples (Luke 23:55-24:9; John 20:1, 2). (3) Mary, the mother of James, draws near the tomb and discovers the angel (Matthew 28:2). (4) She returns to meet the other women bearing the spices. (5) Peter and John arrive, look in and go away. (6) Mary Magdalene returns, sees the two angels and Jesus (John 20:11-18). (7) She goes to tell the disciples. (8) Mary, the mother of James, returns with the other women, all of whom see the two angels (Luke 24:4, 5; Mark 15:15). (9) They receive the angel's message. (10) While seeking the disciples are met by Jesus (Matthew 28:8-10).

Another comment of interest is the order of the appearances of Jesus on this day. (1) To Mary Magdalene (John 20:14-18); (2) To the women returning from the tomb with the angel's message (Matthew 28:8-10); (3) To Peter (Luke 24:34; 1 Cor. 15:5); (4) To the two on the way to Emmaus (Luke 24:13-31); (5) To the apostles in the absence of Thomas (Luke 24:36-43; John 20:19-24)).

In dividing the chapter we have (1) The narrative of the resurrection with the appearance of Jesus to the women (vv. 1-10); (2) The false invention of the Jews (v. 11-15); (3) The gathering in Galilee (vv. 16-20).

We can only touch upon the most important things, one of which is Christ's reference to His disciples as His "brethren" (v. 10). For the first time does he use that word in such connection, showing that until His death and resurrection on their behalf the relationship had not become possible. (Compare Ps. 22:22 and Heb. 2:11, 12.)

Another important thing is verse 13, "Say ye, His disciples came by night, and stole Him away while we slept." We give excerpts from Gaebelein on this verse: "The watch recover from their fright, and some hasten to the city. Surely something happened or why should they leave their post to make a report? Then it is strange they went to the priests first and not the Roman governor. This was an irregular proceeding, from which we conclude that what they had to report was of greater importance for the priests than Pilate. Who knows but these priests had instructed the guard that if He should come forth they were to come to them first of all? Their report was a witness of the resurrection and that the tomb was empty.

"The Sanhedrin was hastily summoned to receive the report in an official way. The straightforward statement, as men of military training are apt to report, made doubt about veracity impossible. To impeach them would have been insane. But what would happen if this truth got out among the people?

"The resurrection must be denied which could only be by inventing a lie. The only possible lie was that His disciples stole the body. The story is incredible. It is easier to believe He arose from the dead than to believe what the Jews invented about His resurrection. The disciples had forgotten about the resurrection promised and they were a scattered, poor, timid lot of people. But even if they had been anxious to steal the body, how could they have done it? Here was the company of armed men. Then there was the sealed, heavy stone.

"But the ridiculous side of the lie came out with the report the soldiers were to circulate. The disciples came and stole the body, while they were sleeping! It is incredible that all these men had fallen asleep at the same time, and so fast asleep that the commotion of rolling away the stone and the carrying away of the dead did not disturb them. Furthermore, sleeping at a post meant death for the Roman soldier. One might have nodded and risked his life, but that all slept is an impossibility. But the report is foolish; they were asleep, and while asleep witnessed how the disciples stole the body of Jesus! It was a miserable lie, and is continued to the present day."

We might mention here the testimony of Josephus, who says in his antiquities: "He appeared to them alive on the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning Him."

A third matter of importance is the "Great Commission" as it is called (vv. 19, 20). Note the word "Name" as indicative of the Trinity. It is not names but "Name." "Father, Son and Holy Spirit is the final name of the one true God. * * * The conjunction in one name of the three affirms equality and oneness of substance." Note the peculiarity of the terms. This is the Kingdom commission, as another expresses it, not the Christian commission. The latter is in Luke, distinctively the Gentile Gospel, but not here, which is distinctively the Jewish Gospel. And this is all the more remarkable because in Luke, the disciples are commanded to go to the Jews (24:47), while here they are commanded to go to "all nations." It points to the close of the age when the commission will be carried out by the faithful remnant of the Jews so often spoken about. It has not yet been carried out. The story of the Acts is not its fulfillment. Its accomplishment has been interrupted, but will be taken up before the Lord comes to deliver Israel at the last.

Questions.

1. Repeat the order of the events on the day of resurrection.

2. Do the same with reference to the appearances of Jesus.

3. Divide the chapter into three parts.

4. How would you answer the argument that the disciples stole the body of Jesus?

5. What is the significance of the word "Name" in the "Great Commission"?

6. How do you distinguish the "Commission" in Matthew from that in Luke?