Luke 21

AND he looked up, and saw the rich men casting their gifts into the treasury.

And he saw also a certain poor widow, casting in thither two mites.

And he said, Of a truth I say unto you, that this poor widow has cast in more then they all.

For all these have of their abundance cast in unto the offerings of God: but she of her penury has cast in all the living that she had. We met with this piece of History, Mark 12.41, 42, 43, 44. Mark telleth us, that Christ was sitting right over against the Treasury, for other things necessary to be known. To understand this piece of History. See the Notes on Mark 12.

And as some spake of the temple, how it was adorned with goodly stones, and gifts, he said.

As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. Matthew and Mark say, That some of his Disciples spake these Words to him, and received this answer, as he was going out of the Temple. For the goodly stones which the Disciples admired, we are told that there were some of them forty five Cubites long, five in depth, and six in breadth. The gifts here mentioned are called in the Greek, not nor. The latter Word signified any Gifts, Money or Plate, &c: which Men voluntarily offered, signified things accursed, or devoted to God, as all the goods of Ai were, Iosh. 7. but this Word signified such Gifts or Presents made to God, as might be hung up and exposed to open view. Our Lord to take of his Disciples Eyes from those gay and stately things, Prophesieth the utter ruin of the Temple, to that degree, that one stone should not be left upon another; which how it was afterwards fulfilled within less then forty years. See the Notes on Matth. 24.1, 2, 3. and on Mark 13.1, 2. God by that Providence not only destroying the vain confidence of the Jews, who took their Temple to be an Asylum, or Sanctuary for them from the Providence of God, or his justice rather; but also severely punishing them, for their Profanation of his holy place; and also lets them know that the time was come, when God would put an end to all Types of the Messiah, and also to all that Worship, which could not make him that did the Service, perfect, as to the Conscience, but stood only in Meats and Drinks, and divers washings, and carnal Ordinances, imposed on them until the time of Reformation, Heb. 9.9, 10. See further, the Notes on Matth. 24.1. and Mark 13.1.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Mark says, Peter, Iames, Iohn, and Andrew asked him privately. Matthew brings two things more within the compass of their Question, viz. What shall be the sign of thy coming, and of the end of the World? Our Saviour answereth this question from v. 8. to v. 32. The most of what he says, we have before met with in Matthew and Mark. It is the harder to distinguish betwixt the Signs Christ giveth of the Destruction of Ierusalem, and of the Day of Iudgment, because the Signs of both, are generally the same, and most Divines think, that God in the Destruction of Ierusalem, intended to give a Specimen of the general Conflagration, and ruin of the World at the last Day: so as Signs of the same kind with those seen before Ierusalem was destroyed shall be seen before the great and terrible Day of our Lords coming to judge the World.

And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ, and the time draweth near: Go ye not thereafter them. See the Notes on Matth. 24.4, 5. and on Mark 13.5, 6. This happened, and was abundantly fulfilled before the destruction of Ierusalem, and probably will receive a further fulfilling, in the latter end of the World. But before the destruction of Ierusalem, it was, as Iosephus assureth us, fulfilled in many, particularly in one Theudas, (whether the same mentioned by Gamaliel, Acts 5.36. or some other of that Name is uncertain.) 2. An Egyptian Sorcerer, mentioned, Acts 21.38. 3. One Dositheus a Samaritane. 4. Another in the time of Festus his Government. 5. Simon Magus is also reckoned for one, Acts 8.9. He boasted he was the Great Power of God. Others also reckon one Menander, a Disciple to Simon Magus. It is certain there was many, who arrogated to themselves the Name of the Messiah, to countenance their heading of a Faction. There have also been many since the Destruction of Ierusalem, and probably will be many more before the end of the World, 2 Tim. 4.3. 2 Pet. 2.1. 1 Iohn 2.18.

But when you shall hear of wars, and commotions, be not terrified: for these things must first come to pass, but the end is not by and by.

Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

And great earthquakes shall be in divers places, and famines, and pestilences, and fearful sights, and great signs shall there be from heaven.. See the Notes on Matth. 24.6, 7. and Mark 13.8. Time is the best Interpreter of Prophecies: what shall be seen of these before the end of the World. we are yet to observe, but the Destruction of Ierusalem is past many hundreds of years since. What Commotions were before that, we must learn out of Civil His orians, who te I us of diverse. Iosephus telleth us of an Insurrection made by those of Iudea against the Samaritans, Romans and Syrians. And of the Romans against the Iews, to the Destruction of Twenty Thousand Jews, as also of those or Scythopoiis, who destroyed of the Iews 13000. Of the Ascalonites who destroyed of them 2500. Of those of Alexandria who destroyed of them 50000. Of those of Damascus, who slew or them 10000. They tell us also of many more Seditions, during the Government of Felix, Festus, Albinus and Florus, &c. The Text speaks further of Earthquakes, the Gr. Word signifyeth no more than Concussions and Shakings, but Historians tell us of several Earthquakes that happened (tho not in Iudea) before the Destruction of Ierusalem. One at Rome in Nero's time; another in Asia which destroyed three Cities, &c. For Famines we read of one in Scripture prophesied of by Agab s, Acts 11 28. Twelve years after Christ's Death, there was another in Greece and four years after, at Rome. For the fearful Sights and great Signs from Heaven. Iosephus tells us of a Comet, which for a year together in the form of a Sword, pointed over the City. A Light that shined in the Night in the Temple, and made it as Bright, as if it had been Noon-day. He tells us also of a Neat-Beast bringing forth a Lamb in the midst of the Temple. Of the strange opening of the Gates of the Temple. Of Visions of Cha riots, and Armed Men Of a Voice heard in the Temple, inviting those who were there to be gone. As also of a Man (whom he Names) who for seven years and five Months together, before the Siege went about crying, Wo, wo to Ierusalem, and could with no Punishments (which they thought fit to inflict) be restrained, &c. These were great Signs both from Heaven and Earth.

But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my names sake. We have all this justifyed from Holy Writ, Acts 4.3. & 5.18. & 12.4. & 16.24. What of this shall be seen before the end of the World, time mu t show; tho the Prophecies of Holy Writ speak enough of that also.

And it shall turn to you for a testimony. That is, your Persecution shall turn to you for a Testimony: For a Testimony against your Adversaries: So as they themselves shall be brought by your Confession of me, to own me as the true Messias, and their Cruelty which they Mask under the Vizor of Religion, shall be openly detected, and it shall at last appear to all the World, that the Judgments of God are just, for the cruelty they have exercised upon you: And to you it shall be for a Testimony, you shall have an ampler occa ion of Testifying, both before Kings and Great Men, that I am the true Messiah Your Faith, Patience and Constancy shall be made more manifest: you shall also testify that my Kingdom is not of this World, and that my Disciples care not to expect a Terrene Felicity: They shall also be a Testimony to you, That you expect not your Portion and Felicity in this, but in another life.

Settle it therefore in your hearts, not to meditate before, what ye shall answer.

For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay, nor resist. See the Notes on Matth. 10.19, 20. Mark 13.11. we must not think, that our Saviour by this forbids us what is naturally impossible for us to avoid: That is, the forming of those Words first in our thoughts which we speak, nor yet a prudent thinking before hand what we should speak, but an anxious thinking what we should speak; such a thinking as should argue a distrust in God, to carry us through with that Testimony, which he calleth us forth to give. For, says he, I will give you a Mouth and Wisdom. So he promised Moses, Exod. 4.12, 15. That he would be with his Mouth, and teach him what to say; and he tells Ezechiel, Ch. 3.27. that he would open his Mouth; here he promiseth the Disciples a Mouth and Wisdom, that is, such Wisdom, as should guide their Tongues, when they should be called out to testify for him. This was made good to Stephen, Acts 6.10. The Libertines, Cyrenians, Alexandrians, those of Cilicia, and Asia were not able to resist the Wisdom and Spirit by which he spake. Thus it fared with Peter and Iohn, Acts 4.10.13. By Resist we must understand Conquer, or Victoriously resist. The Enemies of the Gospel have been always opposing, and resisting, the Patrons and Witnesses of, and for the truth, but never yet made a Conquest; let any indifferent reader but read, and judge the accounts we have of the conflicts betwixt the Papists and the Protestants in the beginning of the Reformation, or betwixt the Papists, and the Martyrs in Queen Mary's Days in this Nation, and judge on whose side, there was most Scripture and Reason. This promise has been fulfilling from Christ's time even to this Day. It is true, the Enemies have been able to kill the Persons of Christ's Disciples; they Stoned Stephen, killed Iames with the Sword, Acts. 7. & Ch. 12. They crucified Peter, and Andrew, stoned Philip, banished Iohn into Pathmos, fleaed Bartholomew, Beheaded Matthew, and various ways destroyed many in the first, and most furious times, and have Slain many Thousands since; but the Truths which they Preached, prevailed.

And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.

And ye shall be hated of all men for my names sake. See the Notes on Matth. 24.9.10. and Mark 13.12, 13.

But there shall not an hair of your head perish. It is a Proverbial Speech, signifying that they should have no hurt, or damage by any thing, which their Enemies should do against them. When at the last you come to cast up your Accounts, you shall find you have lost nothing, and your Enemies shall also find that they have gained nothing.

In your patience possess ye your souls. Patience is either passive, seen in a quiet free and courageous, suffering those Evils which God will please in his Providence to order us for our Portion; or Active seen in a quiet believing waiting for, and expectation of what God has promised. Possess your Souls, that is, your selves, do not decline suffering for my Names sake, but live in the Exercise of Christian courage and fortitude until the Lord will please to release you. In this Sense Iames expounds this Phrase, Iames 1.4. But let Patience have her perfect Work, that you may be perfect, and entire, wanting nothing. Others say, Possess your Souls, is the same with save your Souls. So it seems to be expounded by Matthew 24.13. and Mark 13.13. But he that indureth to the end, shall be saved.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.

Then let them which are in Judea flee to the mountains, and let them which are in the midst of it, depart out; and let not them that are in the countries, enter thereinto.

For these be the days of vengeance, that all things which are written may be fulfilled. After our Saviour's Ascension, the Seditions amongst the Jews were so many, and they rebelled so often against the Romans, during the Governments of Felix, Festus, Albinus, and Florus, that the Romans resolved wholly to destroy them, and to that purpose Titus Vespasianus was sent with an Army against them, who took the City. Our Saviour foresaw, that when that time should come, there would be some vain Persons full of Stomach for their Liberties, that would be Prophecying their Deliverance, and incourageing them to hold out to the last. He warneth his D ples to give no credit to them, for God would certainly deliver the City into their Hands; therefore he adviseth them as soon as they should see the City besieged, they should all Shift for themselves, as fast as they could, for there was no true Ground to hope for any deliverance. The time of Gods Vengeance was come, when God would most certainly fulfill against that place, whatsoever he had foretold against it.

But wo unto them that are with child, and to them that give suck in those days: for there shall be great distress in the land, and wrath upon this people.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be troden down of the Gentiles, until the times of the Gentiles be fulfilled. Iosephus tells us, that in the Wars, which ended in the taking of Ierusalem, by the Famine, and the Sword there perished 1100,000. Jews, and 97,000. were carryed into Captivity. Ierusalem ever since that time, has been troden down by the Gentiles, the Romans, Saracens, Franks, and is at this day troden of the Turks, until the time of the Gentiles be fulfilled. Some from this Text think, that there shall be a time, when the Iews shall re-possess the City of Ierusalem. Whether any such thing can be from hence gathered, I doubt. Some here by the time of the Gentiles understand all that time betwixt the Destruction of Ierusalem, and the end of the World. Others, the time when the Gospel should be carried over all the World. But their Opinion seemeth to me most probable, who interpret it of the time of Gods patience with the Gentiles. As the Jews have filled up their Measure and now the wrath of God is come upon them to the uttermost; so the Gentiles shall have their time also. The Romans have had their time, The Turks now have their time; but their Glass is also running out, there will be a fulfilling of their time too, and whether then another sort of Barbarians shall possess it, or the Iews Christians, shall recover it, time must interpret.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity, the sea and the waves roring;

Mens hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. We may easily imagine, that this was eminently fulfilled in the Siege of Ierusalem, that Mens Hearts failed them for fear; and for Prodigies, we are told of enough, both by Iosephus and Tacitus l. 5. the latter tells us, that Armies were seen Fighting in the Air, with glistring Armour; and the Temple seemed all as on Fire with Lightning, he also tells us of the Voice heard, and throwing open of the Doors of the Temple before mentioned; but telleth us few were affected, but Built Hopes upon a Tradion they had, That now was the time ut valesceret Oriens; which was true enough, but not in their Sense. But what is spoken here certainly relates to the Day of Iudgment, before which Prodigious things will be seen, 2 Pet. 3.10.12. and it follows.

And then shall they see the Son of man coming in a cloud with power and great glory. See the Notes on Matth. 24.30. Mark 13.26

And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Matthew seemeth to expound this, Ch. 24.31. so does Mark, Ch. 13.27. Both speak to the same sense. And he shall send his Angels, with a great sound of a Trumpet, they shall gather together his Elect from the four Winds, from one end of Heaven to the other. This is certainly to be understood of the Day of Iudgment, when the Saints shall be glorifyed as the Sons of God by Adoption, and obtain the Redemption of the Body, Rom. 8.23.

And he spake to them a parable, Behold the fig-tree, and all the trees;

When they now shoot forth, ye see and know of your own selves, that summer is now nigh at hand.

So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

Verily I say unto you, This generation shall not pass away, till all be fulfilled.

Heaven and earth shall pass away: but my words shall not pass away. We had this same Parable both in Matthew and Mark. See the Notes on Matth. 24.32. and Mark 13.28.

And take heed to your selves, lest at any time your hearts be overcharged, with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares.

For as a snare shall it come on all them that dwell on the face of the whole earth.

Watch ye therefore, and pray always that you may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. I take the thirty fourth Verse to be a good Exposition of the Term Watch, v. 36. Avoid Sin, industriously in a prospect of my coming to Judgment: for Sin is compared to Sleep Rom. 13.11. and Eph. 5.14. and as he that Watcheth does not only Wake, but setteth himself designedly to forbear Sleep, in order to some end; so he who keepeth the Spiritual Watch, must set himself designedly to avoid Sin, upon a prospect of Christ's coming, and the incertainty of it. Particularly he cautioneth his Disciples against Luxury, and Wordlymindedness. The first he expresseth under the notions of Gluttony and Drunkenness, which are two Eminent Species of it. The latter, under the notion of the cares of this Life, not necessary and provident Cares, but Superfluous, and distracting Cares. These things he presseth them to avoid, lest they should be surprized by Christ's coming, as he tells them the most of the World would be. He further Exhorteth them to pray always, the Sense of which Precept we showed largely in our Notes on Ch. 18.1. He further presseth both these Duties in those Words. That you may be accounted worthy to escape all these things that shall come to pass, but those that should come to pass at, or before the Destruction of Ierusalem, or afterward, and stand before the Son of Man, that is, in the last Judgment, for, The ungodly shall not stand in the Iudgment: nor Sinners in the Congergation of the Righteous, Psal. 1.6.

And in the day time he was teaching in the temple, and at night he went out, and abode in the mount, that is called the mount of olives.

And all the people came early in the morning, to him in the temple for to hear him. In these two Verses our Evangelist letteth us know how Christ spent those few Days which he had yet to live. In the Day-time he was in the Temple Preaching. In the Evening he was on the Mount of Olives praying, to teach all those, who as under-Shepherds derive from him, who is the true and chief Shepherd, how they should spend their time, Preaching and Praying. Tho the Scribes and Pharisees and Sadduces, and the chief of the Jews, maligned and despised him: yet many of the People paid him a due respect, and came early in the Morning to hear him. In the World's Reception, and Intertainment of Christ, that of the Apostle was verifyed. Not many Rich, not many Wise, &c But the Poor of this World has God chosen.