Глава 24

1–3. The reason for the eschatological speech of Christ. – 4–14. Events before the end. – 15–28. Troubles before the second coming. – 29–31. Second coming. – 32–51. Exhortations to stay awake. Matthew 24:1. And Jesus went out and walked from the church; and His disciples came up to show Him the buildings of the church. (Cf. Mark 13:1; Luke 21:5). Forecasters indicate exactly where the Savior went with His disciples, namely to the Mount of Olives (verse 3; Mark 13:3), from where one could clearly see the temple and Jerusalem with all their then splendor. This is confirmed by the remarks of Matthew 26:6 and Mark 14:3, from which it can be seen that after a long “eschatological” speech delivered on the Mount of Olives, Jesus Christ arrived in Bethany without first returning to Jerusalem. He left the church with the words “behold, your house is left to you empty” (Matthew 23:38). “It was as if He shook the dust from His feet before the house that was to remain empty.” On the way, for some time the church buildings ceased to be visible. But after one sharp turn on the road they again appeared in all their splendor. The disciples who accompanied Christ and, of course, heard His words about the desolation of the church, could not clearly and well imagine how this desolation would arise in the place of the splendor that was visible to everyone. Construction of the church began 20 years BC. Herod I and completed around 63 AD. The buildings were not yet finished, but they were already magnificent. The church was one of the wonders of the world. What was the meaning of this building? All Jews connected the most brilliant hopes with Jerusalem and the church, which would be realized with the coming of the Messiah. And now the Messiah says that the church will be desolate. Therefore, the disciples came closer to Christ (during the journey) and pointed out to Him the splendor of ἱεροῦ, i.e. the church itself and the buildings surrounding it. According to Mark, it is somewhat different: the disciples do not show Christ the buildings of the church, but only one disciple speaks to Him about what stones and what buildings. Luke again has a slightly different story: some - probably some of the disciples - told Christ during the journey what “expensive stones and inlays” the church was decorated with. In all these stories there is not the slightest contradiction in the testimony of the weather forecasters, and everything could be exactly as they say, with one of them paying attention to one thing, and the other to another. Matthew 24:2. Jesus said to them: Do you see all this? Truly I say to you, not one stone will be left upon another here; everything will be destroyed. (Compare Mark 13:2; Luke 21:6.) Since, according to Mark 13:1, only one disciple spoke with Christ, then in Mark 13:2 He answers only to him alone. In Matthew and Luke He speaks to all the disciples. If the disciples could not reconcile the thoughts of the impending desolation of the church and all church buildings with their then splendor, then Christ now only strengthens the thought He had previously expressed, saying that in the church there will be not only internal desolation, but also external, that from what the disciples admire, “there will not be left one stone upon another.” All this came true literally. Κελεύει Καῖσαρ ἤδη τήν τε πόλιν ἅπασαν καὶ τὸν νεὼν κατασκάπτειν (Caesar commands to raze the entire city and church), says the Jewish historian (Josephus, “The Jewish War”, VII, 1, 1). During the Jewish War and the capture of Jerusalem by Titus, the church was burned, and “the city was razed to the ground.” Only three towers in Herod's palace and part of the wall were left, the former as monuments to the city's former fortress, and the latter as a defense when the siege was renewed. With a speech of praise to the army, awards for outstanding military exploits, a thanksgiving sacrifice and a feast, Titus celebrated the difficult victory achieved with many sacrifices (Schürer). Jerusalem fell in September 70 AD. Matthew 24:3. When He was sitting on the Mount of Olives, the disciples came to Him alone and asked: Tell us, when will this be? and what is the sign of Your coming and the end of the age? (Compare Mark 13:3; Luke 21:7.) While ascending the Mount of Olives, Jesus Christ stopped and sat down. Mark adds: "against the church" (κατέναντι τοῦ ἱεροῦ). “Alone” (κατ´ ἰδίαν) shows that the conversation took place only in the presence of the students and further speech was said only by them. The expression ταῦτα (“this”) among all weather forecasters, apparently, should not arouse particular bewilderment. Earlier, Christ spoke about the destruction of Jerusalem and the church, and the question of when “this” will happen is understandable and natural on the part of the disciples. It may have been caused by the fact that the disciples were afraid that they themselves might become witnesses to the destruction. What Christ predicted was scary in itself. This could be the basis for the disciples' question. But if the first question is completely clear and natural (“when will this happen?”), then, on the contrary, the second poses significant difficulties for interpretation. Luke and, apparently, Mark limit themselves only to questions relating to the destruction of Jerusalem (St. John Chrysostom: ὁ δὲ Λουκᾶς ἕν φησιν εἶναι τὸ ἐρώτημα, τό περὶ τῶν Ἰεροσολύμων ), - although they have not one, but two questions. But Matthew, to the question of the destruction of Jerusalem, also adds questions about the so-called parousia, which is not quite accurately translated by the Russian word “coming,” and about the “end of the age.” What does it mean? What is the connection between questions about the timing of the destruction of Jerusalem and the “presence” of Christ and the end of the age? It is clear that to understand this we must pay attention to the very meaning of the expressions “parousia” and “end of the century.” The word “parousia” is used only in the Gospel of Matthew, for the first time here and then in verses 37 and 39 - only in one, therefore, the chapter under consideration. But it is found several times in the Apostle Paul (1 Cor. 15:23; 1 Thess. 2:19, 3:13, 4:15, 5:23; 2 Thess. 2:1, 8), James (James 5:7–8), Peter (2 Pet. 1:16, 3:4, 12) and John (1 John 2:28). In all these cases the parousia of Christ is spoken of. But in addition, only the Apostle Paul uses this word in general about people (1 Cor. 16:17; 2 Cor. 7:6–7, 10:10; Phil. 1:26, 2:12) or about the Antichrist (2 Thess. 2:9); παρουσία is translated into Russian either by the word “arrival”, sometimes by “presence”, sometimes by “coming”. Parousia can also mean adventus, but only in a figurative sense. The proper meaning of the word is from the preposition παρά, indicating proximity, and εἰμί, am - is presence, and, moreover, a close, personal phenomenon. According to the use of the Apostle Paul, when he speaks of Christ, this word generally means His second coming. Nowhere in the New Testament is it used about the incarnation of Christ, not even in 2 Peter 1:16. The word is found in Ignatius (“Epistle to the Philadelphians”, 9, 2), where it is also used in the sense of the second coming of Jesus Christ (ἐξαίρετον δὲ τι ἔχει τὸ εὐαγγέλιον, τὴν παρουσίαν τοῦ σωτῆρος, κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τὸ πάθος αὐτοῦ καί τὴν ἀνάστασιν ), Hermas (Hermas, “Pastor”, 58– ἡ δὲ ἀποδημία τοῦ δεσπότου ὁ Justina (Dialogus cum Tryphone, 52, 1 – προεφητεύθη, ὅτι δύο τοῦ Χριστοῦ παρουσίαι ἔσονται ). The word παρουσία, used by the Apostle Paul (1 Cor. 15:23), obviously means not only the coming of Christ in itself, but also the power and authority that belongs to Him to raise the dead. In presenting their questions to Christ, the disciples hardly thought about the resurrection. But the fact that they attributed to Christ some kind of extraordinary power, unusual for an ordinary person, is clear from the fact that they associated His second presence with συντελεία τοῦ αἰῶνος - the end of the age. This expression is even more difficult than parousia. The meaning of the word συντελεία is the same as τέλος, but with the difference that, at least sometimes, it means the end of something with the participation of some person. If the disciples had put it differently: “What is the sign of Your presence and the end of the age?” and if we used τέλος here, it would mean that the end of the age would be independent of the personal presence of Christ. In other words, the disciples would have asked Christ not one, but two questions, the first about His appearance, presence, coming and the second about the end of the age. But the word συντελεία connects the end of the age with the coming of Christ. This shows how important this evangelical expression is for exegesis and apologetics. No ordinary person could be asked such a question. He was offered and could only be offered to the Person whom those asking recognized as the Messiah. From here it is clear that the disciples did not offer Christ three questions, as Jerome claims (interrogant triä quo tempore Jerusalem destruenda sit; quo venturus Christus; quo consummatio saeculi futura sit), but two, because the last questions represent, so to speak, only a double form of the same question (grammatically one). “The end of the century” (συντελεία τοῦ αἰῶνος) was a “technical apocalyptic expression.” We can agree with this, because the expression used by the prophet Daniel (Dan. 12:4, 13 - translation of the Seventy) apparently became current and passed into the apocalyptic literature of that time (see Apostle Barn. 13:3, 27:15, 29:8, 30:3, 54:21, 56:2, 59:8, 82:2, 83:7, 23; Ass. 1, 18; In the Gospels, συντελεία is found only in Matthew (Matt. 13:39–40, Matt. 13:49, 24:3, 28:20) and once in the book of Hebrews (Heb. 9:26). The word “age” appears quite often in the New Testament. It does not mean here, as they rightly note, “world” or “universe,” but precisely “age,” i.e. a known period of time with its particular characteristics. The disciples’ question can, therefore, be rephrased as follows: what is the sign of Your presence (coming) and the associated renewal of this world, its transformation for the better? The unsatisfactory state of society at that time forced many to strive for and expect better things. The prophets foretold this better thing. Subsequently, these expectations degenerated into chiliasm. “In the disciples' question it is assumed that between the destruction of Jerusalem and the second coming of Christ there will be an interval during which they will not see Him again. The disciples could not help but pay attention to this; and therefore neither their question nor the Lord’s speech aimed to connect both these events. This must be kept in mind when studying the words of Christ” (Edersheim). The age the disciples were talking about was “the real evil age.” Matthew 24:4. Jesus answered and said to them, Take heed lest anyone deceive you. (Compare Mark 13:5; Luke 21:8.) The Savior’s words serve as an answer to the questions proposed by the disciples (ἀποκριθείς - only in Matthew). It is not known why βλέπετε is translated here in the Russian translation with the word “beware,” although, of course, the word has that meaning. Better - carefully observe, look. The translation “did not deceive you” is not accurate, does not express the meaning of the original and obscures the speech. Seduced by what? In Greek, all the evangelists have πλανάω, which means to lead astray, to cause to wander, to lead here and there, to deceive. Thus, the disciples had to be careful to ensure that no one misled or deceived them. As you can see, the first question of the disciples, “when will this (i.e., the destruction of Jerusalem) happen,” is left unanswered, at least directly. The second question about the coming and end of the age is also not directly answered in verse 4. But since this is exactly what is being said next, verse 4 can be looked at as an introductory one to all further speech. It was rightly noted that in the further speech of Christ, if not exclusively, then predominantly a practical teaching is set forth, that its purpose is not to prematurely reveal the fate of the world and determine the hour and day (in general time) of the end of the world, but only to teach the disciples how they should behave in the constant expectation of the end of the world. This “eschatological speech” of Christ is full of insurmountable difficulties for interpretation, which is quite understandable, since we are talking here generally about the future destinies of the world. A huge amount of work was spent on explaining it. It was the cause of numerous misconceptions that occurred as a result of incorrect interpretations. To interpret it correctly, you must first of all keep in mind that it, on the one hand, talks about the fate of Jerusalem, on the other, about the future fate of the kingdoms, and on the third, about the end of the world. For brevity, we will call this triple meaning the first, second and third meaning. It has, albeit a slight, relation to the fate and life of each individual person. Some (not without success) tried to interpret it exclusively about the fate of Jerusalem and the Jewish people, others - only about the end of the world and the second coming. Both interpretations can be considered correct. To understand how this happens, it must be borne in mind that speech reveals events that, as we have said, can be viewed from three main sides or points of view. It's easier to see this with an example. If a person stands on some level place, then one horizon opens before him; if he rises several fathoms higher, then the space in front of him expands and the horizon moves away; if even higher, then another horizon opens. So is the speech of Christ. If we consider it from the lowest point of view, we will find that almost everything can be explained in it regarding the immediate events - the capture and destruction of Jerusalem; if we rise higher, we will see a prediction about the fate of nations and kingdoms; if even higher, then about the final fate of the world. Between these three main points of view, there are, of course, many intermediate ones, which make one thing understandable for some, and another for others. The speech reveals the most subtle and comprehensive knowledge of folk psychology, already partly tested and proven by history. No one could make such a speech except Christ. To understand this, we must assume that some historian, or scientist, or simply seer would try to outline briefly and in general terms (in the space of 51 verses) the past and already familiar destinies of mankind. We cannot expect their work to be completely perfect, because to embrace and briefly outline the entire mass of past events is difficult for any person, no matter what knowledge he has. This example gives us the opportunity to understand how difficult it is, even if only in general terms, to speak exclusively about the future destinies of humanity. Such a task could not have been accomplished with such perfection by anyone but Christ. Many tried to prove that His speech was only a reflection of the then Jewish eschatology. But Edersheim, with a mass of quotations, proves that Jewish eschatology moved in a completely opposite direction than the thinking of Christ. The authenticity of this speech is little disputed. “The systematic unity of speech in Matthew,” says Tsang, “rules out the hypothesis that material was inserted here in the original context, drawn not from the recollection of the speeches of Jesus, but from some Jewish or Christian apocalypse.” The contrast between the Jewish picture of the final judgment and that outlined in the Gospels is so striking that this alone can serve as a defense (if necessary) of the eschatological department of the New Testament, as well as a proof of the great distance that exists between the teaching of Christ and the theology of the synagogue (Edersheim). In the verse under consideration, the Savior speaks, first of all, about the impatience of the disciples. Therein lies the danger that “they will fall prey to deceptive announcements of His presence” (Tsang). Therefore, He invites them to be careful, they must be careful not to fall into any deception while waiting for the true Messiah. Matthew 24:5. For many will come in My name, saying, “I am the Christ,” and will deceive many. (Compare Mark 13:6; Luke 21:8.) The same idea, but in completely different expressions, is repeated further in Matthew (verses 23–26) and in parallels in Mark (Mark 13:21–22) and Luke (Luke 17:23); for the latter - in a different connection. The question of the correspondence of Christ's words to historical reality was already raised by Origen, who said that during the time of the apostles, few people called themselves Christs, except Dositheus the Samaritan, which is why (his followers) are called Dositheans; and also Simon, who is reported in the Acts of the Apostles, who proclaimed himself to be the great power of God (qui se virtutem esse Dei magnam pronunciabat). Apart from them, as far as Origen knows, there were no (false Christs) either before or after. Theophylact speaks of the same persons as Origen, but Zigavinus also adds Menander “and others.” Jerome - only about Simon the Magus, later exegetes - also about Theudas and the unknown Egyptian, who is reported by Josephus (Jewish War) and Luke (Acts 21:38). To explain why there is so little news about the persons who took upon themselves the name of the Messiah, let us say that these persons - ψευδόχριστοι - were always too microscopic to leave behind deep traces in history. There is no doubt that even today there are many people (among, for example, the Khlysty) who call themselves “Christs” and “Theotokos,” but anyone not familiar with the history of Khlysty in detail would find it difficult to name the specific names of the persons taking this name. The same could have happened in the intervals between the death of Christ and the time of the destruction of Jerusalem. The messianic expectation, which was strongly developed at that time and gave rise to an entire messianic literature, could not only be theoretical, but, undoubtedly, was also expressed practically, although we cannot exactly name the persons who took upon themselves the name of the Messiah. It is very likely that the examples of Theudas and the Egyptian were not the only ones, as is usually the case. As for the existence of false messiahs after the destruction of Jerusalem, there were many of them, they exist, as we said above, and at the present time and, without a doubt, will appear in large numbers before the final world catastrophe, which will be followed by a complete renewal of the present sinful world. The word “deceive” in the Russian translation is just as inaccurate as in verse 4. Matthew 24:6. You will also hear about wars and war rumors. See, do not be horrified, for all this must happen, but this is not the end: (Compare Mark 13:7; Luke 21:9.) Anyone reading the history of the Jewish war by Josephus may well see that all this happened before the destruction of Jerusalem. Vespasian did not immediately besiege Jerusalem, but first suppressed the Galileans. Thus began wars and rumors of war in Palestine. After the peaceful age of Augustus, the whole world was full of them at that time. Tacitus testified to this at the beginning of his History (Historia, I, 2). In 38 A.D. troubles began in Alexandria, which gave rise to complaints from the Jews against Flaccus and to his removal; Around the same time, more than 50,000 Jews were beaten in Seleucia during the unrest. There was also a strong riot in Jamnia, near Joppa. Theophylact refers the words of Christ to “the military actions of the Romans near Jerusalem.” This is the first meaning of Christ's words. The second is that “wars and rumors of war” especially encourage people to accept Christ, and at this time He usually comes to them invisibly. The third is the special development of wars and war rumors before the Last Judgment and the end of the world. About “do not be horrified” cf. 2 Thessalonians 2:2. “To all this” - πάντα ταῦτα - is not in the best manuscripts. Therefore, the translation should be: “See, do not be dismayed, for it must be.” Mark is literally similar to Matthew (but without γάρ and further ἐστίν), Luke has added ταῦτα (but without πάντα). Wars and rumors of war alone should not give students reasons to think that the end (of Jerusalem, the kingdoms, the world) is coming with them. Matthew 24:7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, pestilences and earthquakes in places; (Compare Mark 13:8; Luke 21:10–11.) Matthew and Mark have almost the same expressions, but Luke conveys the speech of Christ differently and in more detail than other weather forecasters. The constant existence of struggle between peoples and kingdoms, famine and earthquakes hardly needs to be proven. Therefore, all this could have happened before the destruction of Jerusalem, and after it, and will happen before the Last Judgment. During the great crises in the history of mankind, all these disasters were and are felt by people especially strongly. This is an undoubted historical fact of a general nature. However, even from that time they point to several cases in which they see the literal fulfillment of the words of Christ. So, in 45 or 47 there was a strong earthquake in Crete, in 51 in Rome, in 53 in Apamea and Phrygia, in 60 in Laodicea and Phrygia, etc. It is historically known that around that time there were four famines (cf. Acts 11:28), two times a pestilence, which killed 30,000 people in Rome. Matthew 24:8. yet this is the beginning of disease. “Diseases” – ὠδίνων, actually, the pangs of birth. During the evolutionary world process, at first there are, like a woman giving birth, only harbingers of further torment, and then the torment itself begins. There seems to be no mention of the “tribulations of the Messiah” here. In 3Ezra 15–16 there is detailed talk about similar disasters (cf. especially 3Ezra 16:39–40). Matthew 24:9. Then they will hand you over to torture and kill you; and you will be hated by all nations because of My name; (Cf. Mark 13:9–11; Luke 21:12–14.) Matthew summarizes the detailed speech of Mark and Luke briefly. It was stated by Matthew earlier in another place - at the embassy of the apostles for preaching (Matthew 10:17-21), therefore the evangelist now does not repeat the previously spoken words. The words of this verse can be attributed to the persecution of Christians by Nero, to the attitude of the Judaizers towards the Apostle Paul, etc. The Apostle Paul says: “They blaspheme us, we pray; We are like the rubbish of the world, like dust that has been trampled under foot by all until now” (1 Cor. 4:13). It seems incorrect that the Savior here is not speaking to the disciples, but is addressing the Church. It is more correct to think that the speech is to the disciples and (through them) to the Church. Matthew 24:10. and then many will be offended, and will betray one another, and will hate one another; For “they will be tempted,” see comments on Matthew 5:29. The entire verse is the same in meaning as the speech of Matthew 10:21–22 (see comments). Matthew 24:11. and many false prophets will arise and deceive many; The speech is not identical with verse 5: it speaks of false Christs, here it speaks of false prophets. “Do you see a threefold war, namely with seducers, enemies and false brothers?” (St. John Chrysostom). Elsewhere, Chrysostom counts seven battles here, and even much more: “Do you see countless kinds of battles, new and extraordinary?” Bengel notes that first the false Christs come (verse 5); in the middle - false prophets (verse 11), and finally - both (verse 24). Gradatio bimembris (two-term gradualism). False prophets and false teachers in the early apostolic Church are especially clear in Acts 20:30; 2 Peter 2:1; 1 John 2:18, 1 John 2:22–23, 26, 4:1; 2 John 1:7; in the epistle of Jude; Rom.16:17–18; Gal.1:7-9; Col.2:18; 1 Timothy 1:6–7, 20; 1 Timothy 6:3–5, 20, 21; 1 Timothy 6:3–5, 20–21; 2 Timothy 2:18, 3:6–8; Rev. 16:13, 19:20, 20:10 . About the false apostles 2 Corinthians 11:13. Matthew 24:12. and, due to the increase of iniquity, the love of many will grow cold; If lawlessness or immorality, which is also lawlessness, is established in a family, then, as everyone knows, love ceases between family members. This is also true for individual societies, states and peoples. By the lack of mutual love between citizens one can always judge that lawlessness has reigned among them; Based on the existence and development of lawlessness, one can conclude that mutual love among citizens has ceased. In a few words the subtlest folk psychology is captured and expressed. Matthew 24:13. he who endures to the end will be saved. (Cf. Mark 13:13; Luke 21:19. Compare Matt. 10:22; 2 Tim. 2:12; Heb. 3:6, 14, 6:11; Rev. 2:26.) Some thought that “to the end” meant death, others - the destruction of Jerusalem, others - a period of testing, and others - the appearance of Jesus Christ at the second coming. It should be noted that if the words of Christ in Matthew and Mark are literally similar here, then Luke has a completely different expression: “through your patience save your souls.” Why there was such a difference is impossible to understand. But Luke’s words also throw light on the expressions preserved in Matthew and Mark. The general idea of ​​all these sayings is that salvation depends on patience and endurance in times of adversity. This generally corresponds to the nature of ordinary everyday struggle. In fact, the victors are not those who are exhausted and fall on the battlefield, but those who, following their bloody corpses, approach the intended goal. The “end” here means the end not of personal, but of social disasters befalling humanity. After the cessation of disasters, salvation and joy will come, as after the pain of birth. Salvation, apparently, is meant not only externally, but also spiritually, morally and eternally. A person who has gone through the crucible of trials becomes δόκιμος - prudent, reasonable, tested (cf. James 1:12). Matthew 24:14. And this gospel of the kingdom will be preached throughout the whole world as a testimony to all nations; and then the end will come. (Compare Mark 13:10 – a change made for unknown reasons.) St. Augustine says: “If anyone thinks that the words: “the Gospel of the Kingdom will be preached throughout the whole universe” means that the apostles themselves did this, then on the basis of reliable evidence it can be proven that this did not happen. Because there are countless peoples in Africa among whom the Gospel has not yet been preached.” This understanding of the matter seems somewhat narrow. The reader of the apostolic history sees that even before the destruction of Jerusalem, the gospel preaching had assumed such wide dimensions that, if not absolutely, then in a relative sense, one could say that the gospel was then preached throughout the entire universe. About the present time we can also say that Christianity is a universal religion, although many peoples are still not enlightened by the light of the Gospel. The absolute meaning of the words of Christ must be received before the end of the world, when all nations learn about Christ and His teaching, which is quite possible to assume in view of the extraordinary energy with which the Gospel preaching was carried out for almost two thousand years (a fact unparalleled in the history of other religions). The word “end” here means not only the end of Jerusalem, but also the end of kingdoms (in general, world upheavals) and the world. Matthew 24:15. So, when you see the abomination that makes desolate, spoken of through the prophet Daniel, standing in the holy place, let the one who reads understand: (Compare Mark 13:14; Luke 21:20.) Tsang says that the words of Luke 21:20–24 parallel the common ground of speech in Matthew and Mark. This section in Luke begins in the same way, as in Matthew in the verse under consideration and Mark (Mark 13:14) with the expression ὅταν δὲ ἴδητε. Both in Matthew and Mark, so in Luke, in the speech about desolation, the same proposal is found for the inhabitants of Jerusalem to flee to the mountains and speaks of woe to those who are pregnant and nursing in these days. But otherwise the content of Luke is completely different, namely: he depicts the siege and destruction of Jerusalem, the killing of many inhabitants, the captivity of the rest and the long-term domination of the pagans in Jerusalem. In Matthew and Mark, there are the last torments of society, which will end with the coming of Jesus Christ. Here, says Tsang, all the art of accordionists refuses to serve. It is difficult to agree with this opinion. The prophetic speech of Christ in many cases is like a scale that tilts one way or the other. Sometimes the Savior speaks very closely about the upcoming events in Jerusalem, as if he is completely in touch with them, the center of gravity seems to lie in them. But we must not forget that the cup with the scales is immediately ready to deviate in the other direction, and then His speech begins to mean something else. It is difficult to imagine that Christ in the verse of Matthew in question did not say anything at all about the destruction of Jerusalem, but it is also difficult to imagine that He did not touch upon His second coming here, borrowing images from the disasters threatening Jerusalem. Luke places more emphasis on the former, Matthew and Mark on the latter. Thus, there is no contradiction in the testimony of the evangelists. The particle “so” (οὖν) placed at the beginning of the verse shows that the new speech is connected with the previous one. Here is the answer to the students' question, “when will this be?” This particle has always been difficult for commentators. It indicates that verse 15 is a conclusion from the previous speech. But the question is, is this introducing an anachronism? Isn't it strange to draw a conclusion from what is going to happen at the end of the age, and thereby regulate what will happen with the destruction of Jerusalem? There's really no weirdness here. It is not the future destruction of the world that serves as an image of the destruction of Jerusalem, but vice versa. Therefore, John correctly says that οὖν does not express the fact that the Savior returns to His previous thought, because here it is said about something that was not said before, but only a further thought is conveyed, attached to the previous one. The passages from the book of the prophet Daniel, to which the Savior refers here, are found in the prophecy of the seventy weeks, are considered very dark and therefore are translated differently (Dan.9:26–27, 12:11). What is important for us here is that in one case (Dan.9:27) the Seventy translate the Hebrew expression (“shikutzim meshomem” - plural) through βδέλυγμα τῶν ἐρημώσεων, and in the other (“shikutz shomem” - Dan.12:11) - through τὸ βδέλυγμα ἐρημώσεως. The evangelists put the article τῆς before ἐρημώσεως, which is not in the translation of the Seventy in Daniel 12:11. It is more likely, however, that the Gospel expression corresponds to this last place and is borrowed from there. "Shikutz shomem", βδέλυγμα ἐρημώσεως, "abomination of desolation", was supposed to have become among the Jews a kind of terminus technicus for the idols placed in the church and the idolatry associated with them. In this sense the expression is used in 1 Mac. 1:54, 59, where it is said that “on the fifteenth day of Haslev” (December) “in the hundred and forty-fifth year” (168 BC). X.), the Syrians (Antiochus Epiphanes) “set up the abomination of desolation on the altar” (βδέλυγμα ἐρημώσεως), and “on the twenty-fifth day of the month” (Hasleva) “sacrifices were brought on the altar that was above the altar.” The prophet Daniel could have meant the same thing by “the abomination of desolation.” But what exactly the Savior meant when he predicted the abomination of desolation in Jerusalem is difficult to say. Jerome said that this expression can either simply be understood about the Antichrist, or about the image of Caesar, which Pilate placed in the church, or about the equestrian statue of Hadrian, which stood in the Holy of Holies itself until the time when Jerome lived. Some have believed that the abomination of desolation here refers to the terrible deeds of the Zealots during the siege of Jerusalem by Vespasian and Titus. But no matter what horrors the Zealots committed, one thing is certain: they were alien to idolatry. Based on what has been said, it must be assumed that the Savior takes the well-known biblical saying only in the general sense, as it was understood by the Jews, according to which pagan power will bring devastation - will make the city and the temple desert. In this general sense, Josephus also expresses the desolation that was predicted by Daniel and brought about by the Romans (Antiquitates iudaicae, X, 11, 7 - ἡγεμονίας ἀνέγραψε, καὶ ὅτι ὑπ᾿ αὐτῶν ἐρημωθήσεται ). “Let him who reads understand” is an accurate translation. But here it is difficult to say whether these are the words of Christ or the evangelist. Most commentators think that this was a "church note" that, like the doxology in Matthew 6:13, crept into the text. Some argue that this assumption is completely arbitrary because the same expression is found in Mark. The solution to the question depends on how to understand the word ἀναγιγνώσκω, whether in the sense of “notice”, “recognize”, “comprehend”, or in the more specific sense of “read”. The word has both meanings. In the first case it was said by Christ Himself, in the second it cannot be attributed to Him, but only to the evangelists. The first is more likely. Matthew 24:16. Then let those who are in Judea flee to the mountains; (Compare Mark 13:14; Luke 21:21.) As soon as Christ’s disciples notice signs of the beginning abomination of desolation in a holy place, then let them not hesitate, but save themselves in the mountains. The disciples of Christ remembered this command and were saved (Eusebius of Caesarea, “Church History”, III, 5). Flight to the mountains was perhaps common among the Jews when they were threatened with some danger (cf. 1 Mac. 2:28). Matthew 24:17. and let him who is on the housetop not come down to take anything from his house; (Cf. Mk.13:15; Lk.21:21. Cf. Lk.17:31.) The expressions in Matthew and Mark are similar, but in Luke they are completely different. Again a reminder of the need to flee in times of danger. Of course, Christ’s speech is figurative. Matthew 24:18. and let him who is in the field not turn back to take his clothes. Luke has further interpolated speech (Luke 21:22), it is not found in Matthew and Mark, whose expressions are approximately similar. If it is impossible to go down from the roof into the house itself, then even more so one should not return from the field to take even one piece of clothing. An indication of the custom in hot countries where they work without outer clothing. Matthew 24:19. Woe to them that are pregnant and to those who nurse at the breast in those days! (Compare Mark 13:17; Luke 21:23.) The speech is literally similar for all weather forecasters. It is very difficult for women with children to escape. Speaking about the destruction of Jerusalem, Origen notes: “And there was then no mercy either for pregnant women, or for those breastfeeding, or for the children themselves.” Joseph talks about the terrible disasters of the Jews and Jerusalem in the “Jewish War” (cf. Eusebius of Caesarea, “Ecclesiastical History”, III, 5, 6). Matthew 24:20. Pray that your flight will not happen in winter or on Saturday, (Compare Mark 13:18 – omits the words “on the Sabbath.”) Luke doesn't have this verse at all. We are talking about the incredible difficulties of salvation. The note in Matthew “on the Sabbath” is characteristic and distinguished by a purely Jewish character. There were cases when Jews were beaten by enemies just because they did not want to do anything on the Sabbath (1 Mac. 2:32–37; 2 Mac. 5:25–26). Christ says that disaster can overtake His disciples on such days when they will enjoy peace. Such speech of a general nature also carries a somewhat special flavor, referring, in fact, to the Savior’s disciples from the Jews. There is no mention of any Pharisaic observance of the Sabbath here at all. This is simply a figurative expression, the purpose of which was to encourage not to be embarrassed even by religious institutions in order to avoid danger. Matthew 24:21. for then there will be great tribulation, such as has not been from the beginning of the world until now, nor will there be. (Compare Mark 13:19; Luke 21:23.) Christ's speech is very similar to Daniel 12:1: “And a time of trouble will come, such as never happened since men existed until this time” ἐγενήθη ἀφ´ οὗ ἐγενήθησαν ἕως τῆς ἡμερας ἐκείνης compare. “For” refers not only to the preceding (19th) verse, but in general to the entire speech of verses 16–20. The word "then" does not refer only to the time of the destruction of Jerusalem. Regarding the destruction of Jerusalem, the Savior's prediction is fully confirmed by the messages of Josephus in the "Jewish War." Matthew 24:22. And if those days had not been shortened, no flesh would have been saved; but for the sake of the elect those days will be shortened. (Cf. Mark 13:20; Luke 21:24.) Mark's speech is similar to Matthew's, Luke's is completely different. According to Augustine's interpretation, days are understood as the disasters themselves (mala ipsa), just as other places in Holy Scripture speak of unhappy, calamitous and evil days (Gen. 47:9; Ps. 93:13; Eph. 5:16). “No flesh” - Hebraism (“local”) means: none of the living people and even animals. This, of course, makes general sense. But Chrysostom thinks that here by all flesh the Savior “means the Jews.” Christ's prediction was fulfilled over the Jews. More than a million of them died during the siege of Jerusalem by Vespasian and Titus, 97,000 were taken into captivity. In total, if you rely on the testimony of Josephus, 1,356,460 Jews died during the Jewish war. The idea that God spares the wicked for the sake of the elect is characteristic of the Old Testament (Gen. 18:24-33). By “elect” here we can mean Christians or righteous people in general (cf. Rom. 11:12–29). They also point out the circumstances why, during the siege of Jerusalem, “the days were actually shortened.” Titus campaigned quickly against the Jews, intending to accompany his father to Rome and take part in his triumphal procession and subsequent festivities. Matthew 24:23. Then, if anyone tells you: behold, here is Christ, or there, do not believe it. Hopes for a deliverer or deliverers are always natural during times of grave disasters. And among the Jews they were especially strong. This could (and did) be taken advantage of by various people who (perhaps not for the purpose of deception) gathered the people to lead them to a bloody struggle. It is not known that they called themselves messiahs (except for Bar Kochba, Schürer, Geschichte, I, S. 685; and, perhaps, Theudas). But that such people could appear can be considered an undeniable historical fact. Matthew 24:24. For false Christs and false prophets will arise and show great signs and wonders to deceive, if possible, even the elect. These words can be explained in three ways (tripliciter - Jerome): either about the time of the siege of Jerusalem by the Romans, or about the end of the world, or, according to Jerome, about the struggle of heretics with the Church and about such antichrists who, under the false guise of knowledge, fight against the Church. About false Christs in the New Testament only here and in a parallel place in Mark. Historically, the fulfillment of the prophecy before the destruction of Jerusalem cannot be proven. False Christs, together with false prophets, will give great (but false) miracles in order to mislead the gullible people (πλανηθῆναι), but not only this people, but even the best people, the chosen ones. Matthew 24:25. Behold, I told you in advance. (Cf. Mark 13:23. Mark is somewhat more complete and different. Compare John 16:4; 2 Cor. 7:3, 13:2.) Strengthening previous and subsequent speech, indicating its importance. Something like a frequently used pedagogical device. Matthew 24:26. So, if they say to you, “Behold, He is in the wilderness,” do not go out; “Behold, He is in the secret chambers,” do not believe it; (Compare Luke 17:23 - in a different connection and more similar to Matthew 24:23 and Mark 13:21 than to the verse under discussion.) The subject is not expressed in Greek (in Russian it is emphasized “He”). But it is clear that we are talking about the true Christ, about whom the people or false prophets will proclaim. Followers of Christ should not respond to the call of such people and not believe rumors about the Messiah. The true appearance of the true Christ will be completely different and will not leave any doubt in anyone. Matthew 24:27. for just as lightning comes from the east and is visible even to the west, so will be the coming of the Son of Man; (Cf. Luke 17:24 - in another connection.) We cannot agree with Bengel that credibile est, Christi adventum fore ab oriente (probably the coming of Christ will be from the east), because the original does not say anything about this. The indication of east and west is characterized by an indifferent character; one could say vice versa. The coming of Christ is only compared to the ordinary flash of lightning, especially at night, when it seems that the entire vault of heaven is illuminated by it. Indicates speed and suddenness. In some manuscripts there is no καί (and) after οὕτως (so the coming will be...). From this verse onwards the coming of Christ is made the predominant theme of the speech. Less important items seem to be absorbed by more important ones. But in speech it is still possible to find the first and second meaning. Matthew 24:28. for where the carcass is, there the eagles will gather. Apparently, the real meaning of the verse is that the second coming of the Savior will be at a predetermined time, when evil has reached its destructive development, as before the flood or the destruction of Sodom and Gomorrah. When life leaves the body, it becomes a corpse, and eagles flock to it. This will be the case when the strongest development of evil occurs in the world. The Son of Man and His Angels will then appear to execute Divine judgment. Matthew 24:29. And suddenly, after the sorrow of those days, the sun will darken, and the moon will not give its light, and the stars will fall from the sky, and the powers of heaven will be shaken; (Cf. Mark 13:24–25; Luke 21:25.) If the beginning of the speech most closely related to the fate of Jerusalem and the Jewish people, and only allegorically it could be interpreted regarding the fate of the kingdoms and the world, now it’s the other way around. Let us add to this that the meaning of the entire speech in general is extremely subtle, and it is even impossible, apparently, to express it in a simple interpretative speech. Here lies the same truth that is noticeable in the speeches of other Old Testament prophets. For example, from the prophet Isaiah: “Arise, shine [Jerusalem]; for your light has come, and the glory of the Lord has risen upon you” (Isaiah 60:1). Only with the help of subtle analysis can one understand that this is true, that the words of the prophet also apply to the destroyed Jerusalem with all the disasters it experienced. The same is true in the words of Christ. The word εύθεως ("suddenly") caused numerous difficulties for critics who "used a microscope to look at what should be looked at through a telescope." The word has a very broad meaning, and, meaning “suddenly,” “soon,” even “immediately,” it also indicates huge periods of time about which nothing can be said, due to the fact that Christ’s prediction refers to the future. The word has, so to speak, both a miniature and an extensive, cosmic meaning. In His speech, Christ here seems to be carried higher and higher into heaven. First He speaks of the sun and moon, then of the stars, and finally of the forces operating in the highest spheres of existence. Here is generally an image of the “day of the Lord,” great and terrible. For nature itself it will be terrible, “the sun will darken, and the moon will not give light, the stars will fall from the sky” (this expression is usually understood in an improper sense, but it can also be used in its own sense), “and the powers of heaven will be shaken.” All these are figurative expressions, and what they actually mean is still unknown. There can be no question of using Newton's Principia in the interpretation. This would be “as reasonable as explaining Euclid by Homer and Homer by Euclid.” We can only observe here similarities with the predictions and majestic visions of the ancient prophets (Isa.5:30, 13:10, 34:4; Jer.4:28; Ezek.32:7–8; Joel.2:10–11; Am.8:9–10; Mic.3:6; Zeph.1:15; Zech.14:6; Hag.2:21, etc.). Matthew 24:30. then the sign of the Son of Man will appear in heaven; and then all the tribes of the earth will mourn and see the Son of Man coming on the clouds of heaven with power and great glory; (Compare Mark 13:26; Luke 21:27.) What is the “sign of the Son of Man” that will appear in heaven? John Chrysostom interpreted this expression positively - about the cross. “Then the sign of the Son of Man will appear in heaven,” that is, the cross, which is brighter than the sun, since the sun is darkened and hidden, but the cross appears; he would not have appeared if he had not been much brighter than the rays of the sun.” Others interpreted the “sign” in the sense that either an extraordinary star would appear (as at the birth of Christ), or Christ Himself, or there would be a resurrection of the dead. The second coming of the Son of Man will not be like the previous one. He will come “on the clouds of heaven with power and great glory.” Whether this power and glory will be only external or spiritual, or both together, nothing definite can be said, and all attempts to resolve these questions seem only conjectural. Matthew 24:31. and He will send His angels with a loud trumpet, and they will gather His elect from the four winds, from one end of the heavens to the other. (Compare Mark 13:27; Luke 21:28 here adds words that are not found in Matthew and Mark.) All expressions are figurative. Instead of “with a loud trumpet” in the original “with a great trumpet” (μετὰ σάλπιγγος μεγάλης). Mark does not have this expression. Several manuscripts add φωνῆς (as in the Russian translation), some completely omit the expression “with a great trumpet” or “louding trumpet.” “From the four winds”, i.e. from all countries. “For from each end its own wind blows, and there are four of them (winds), they are predominantly winds” (Evfimy Zigavin). The word ἄκρος means “upper”, “extreme”. It is used here instead of “limits”, “borders” (ἄκρα δέ τὰ ῥηθέντα πέρατα - Evfimy Zigavin). Wed. 1 Corinthians 15:52; 1 Thessalonians 4:16. Matthew 24:32. Take the likeness of a fig tree: when its branches become soft and put out leaves, you know that summer is near; (Cf. Mark 13:28; Luke 21:29–30.) The picture of the coming of Christ and the last judgment ends in the previous verse, and from the 32nd verse exhortations of a more practical nature are offered; and this discourse continues throughout the 25th chapter. The fig tree here serves only as a “parable”; this word is considered here equivalent to the word “example” (παράδειγμα). The fig tree was one of the main objects of local culture long before the Jews conquered Palestine. The failure of the fig harvest indicated a national disaster. What does “branches... soft” mean in Russian translation is difficult to understand. In the original, “the sprouts... are tender” (κλάδος... ἁπαλός) - indicates the opening of buds and young shoots. This happens before the onset of hot spring and summer days. By the blossoming of trees we judge the onset of warm days and the approach of summer. The idea of ​​the verse being analyzed is explained as follows. Matthew 24:33. So, when you see all this, know that it is close, at the door. (Compare Mark 13:29; Luke 21:31.) The explanation of the verse entirely depends on what is meant by “all these things” (ταῦτα πάντα, or, according to other readings, πάντα ταῦτα). The question of the meaning of this expression has been a stumbling block for many exegetes. They said that in answering this question one thing is absolutely certain, that it does not mean “everything” that was prophetically spoken of in the immediately preceding verses (verses 29-31), or even what was said in verses 5-31. But what about? Chrysostom understands here, “what happened to Jerusalem: wars, famines, pestilence, earthquakes, false Christs, false prophets, the widespread spread of the Gospel, riots, strife and everything that must happen before His coming.” The answers to this question from other commentators are murky. They said, for example, that by “all this” is meant that which gave rise to the revelation given by Christ. It is most likely to assume that this generally refers to the signs of the times, which Christ spoke about earlier in the 24th chapter. Just as by the actions of a person one can judge his character, inclinations and habits, so by the phenomena that occur in human society and throughout the world, one can judge the state of society and the whole world. Chrysostom seems to explain this expression better than all other commentators. The expression “near, at the door” does not have a subject in Matthew and Mark, but in Luke it is “the kingdom of God is near.” One can take ἐγγύς in Matthew and Mark for the masculine gender and translate: He, i.e. The Messiah is near; but it is also possible as in the Russian translation. In the latter case, the expression should mean the imminent occurrence of the predicted events. Matthew 24:34. Truly I say to you, this generation will not pass away until all these things are done; (Compare Mark 13:30; Luke 21:32.) Chrysostom says that the Savior “here speaks not of the generation then living, but of the faithful. The race is designated not only by time, but by the way of religion and life, as, for example, when it is said: “this is the generation of those who seek the Lord” (Ps. 23:6).” Proverbs 21:11–14 ; Jer.8:3. Jerome understood the expression “this generation” in two ways: aut omne genus hominum significat, aut specialiter Judaeorum (meaning either the entire human race, or specifically the Jews). Matthew 24:35. heaven and earth will pass away, but My words will not pass away. (Compare Mark 13:31; Luke 21:33.) Mark and Luke have literally similar expressions. In Matthew there are minor digressions (παρελεύσεται is consistent with γῆ and παρέλθωσαν). Similar words were spoken about the Old Testament law (Matthew 5:17; Luke 16:17). Now the Savior speaks His own words. We cannot judge how this saying will be fulfilled in the future. But that the words of Christ have not “passed away” to the present time is attested by history. On this basis, one should think that they will not pass away in the future. Matthew 24:36. No one knows about that day and hour, not even the heavenly angels, but only My Father alone; In the Russian translation, Mark added: “neither the Son”; but in Matthew these words are omitted. Most exegetes, especially the ancient ones, believe that the expression “neither the Son” was genuine in Matthew, and the ignorance of the Son was attributed to His humanity, and not to the Divinity. Some explained Christ’s ignorance by His humility. Everything that He heard from the Father, He told His disciples (John 15:15), but what the Father held in His power was not known to Him in the state of His humiliated humanity. Matthew 24:37. but as it was in the days of Noah, so it will be at the coming of the Son of Man: Literally: “but as the days of Noah, so it will be,” etc. Matthew omits Luke's words (Luke 21:34–36). Luke's parallel here is Luke 17:26 - words spoken in a different connection. The story of the flood to which the Savior refers here is well known. Before the great catastrophe, people behaved as in normal times. This will be the case during the second coming. Matthew 24:38. For as in the days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, Matthew 24:39. and they did not think until the flood came and destroyed everyone that the coming of the Son of Man would be so; Wed. Luke 17:27. The references, however, are general, to Gen.6:5, Gen.6:11–13, Gen.7:7. Matthew 24:40. then there will be two on the field: one is taken and the other is left; Matthew 24:41. two grinding millstones: one is taken, and the other is left. Wed. Luke 17:34, which contains an additional thought to what Matthew said in these verses. Matthew omits Luke 17:34, and Luke omits Matthew 24:40. The transition from the “days of Noah” to what is said in the verses being analyzed is very interesting. Just as the flood came suddenly, at a time when people did not expect it, did not think about it and were careless, so will the coming of the Son of Man. But during the flood, death was common; All people died except Noah and his family. At the second coming there will be something different: one will be taken from the field, another will be left behind. The same is true in verse 41. Verse 40 refers to two men, and verse 41 refers to two women. “Two grinding in millstones” - the translation is inaccurate, because in the original “millstones” is singular (ἐν τῷ μύλῳ), and therefore incomprehensible. What are women grinding in millstones? In some manuscripts ἐν τῷ μύλωνι – at the mill (in pistrino). This reading is not accepted as correct. The correct reading of ἐν τῷ μύλῳ means “millstone,” and thus the expression means: “two (women) grinding with a millstone” (dativus instumenti with ἐν; see Blass, Gram., S. 114). The custom of women to grind is indicated in Exodus 11:5; Isa.47:2. The meaning of the expressions of the verses under consideration is, apparently, that of the two men in the field and the two grinding women, two are saved and two are left to destruction. Matthew 24:42. Watch therefore, for you do not know at what hour your Lord will come. “At what hour” (ποίᾳ ὥρᾳ) in Russian should be replaced by the expression “on what day” (ποίᾳ ἡμέρᾳ), because the latter reading should be considered more probable. The verse is the correct and logical conclusion from what was just said, where we were talking about the surprise of the parousia. This conclusion is practical and an exhortation to watchfulness. The order and train of thoughts are completely natural and become even more natural when considering further speech. It is therefore in vain to remark that there is “confusion” in the speech of Christ, as set out in Matthew, and here is a clear basis for interpolation. Matthew 24:43. But you know that if the owner of the house had known in what watch the thief would come, he would have been awake and would not have allowed his house to be broken into. (Cf. Luke 12:39 - in another connection.) Both in Russian and in the Vulgate the translation “would be awake” (vigilaret) is inaccurate. In the original, the aorist ἐγρηγόρησεν ἄν means “would wake up.” A similar thought is expressed in other places in the New Testament (2 Pet. 3:10; 1 Thess. 5:2, 4; Rev. 3:3, 16:15). Matthew 24:44. Therefore, be ready, for at an hour you do not think, the Son of Man will come. Wed. Luke 12:40 - almost literally similar, with a rearrangement, only ὅτι ᾗ ού δοκεῖτε ὥρᾳ ὅτι ᾗ ὥρᾳ οὐ δοκεῖτε and with the omission of the initial di toato. The previous example (verse 43) indicates a conjectural case of ordinary theft and robbery, of which the owner of the house usually does not know in advance. In the verse under analysis, the presumptive speech changes into a positive one and its meaning is as follows: do not be like the owner of the house who does not know when a thief will come to him. You also do not know when the Son of Man will come, but be constantly vigilant, because it may always happen unexpectedly. Matthew 24:45. Who is the faithful and prudent servant whom his master set over his servants to give them food in due season? (Compare Luke 12:42 - with some modifications.) In Matthew, δοῦλος is a “slave”; in Luke, οἰκονόμος is a steward (in Russian translation, “housekeeper”). The last expression may be more accurate, but it is found only in Luke (Luke 12:42, 16:1, 8), and not in the other evangelists. There is no difference in meaning, because the stewards were usually elected from among the slaves. The expression applies not only to the disciples (which is especially clear from further speech in the 25th chapter), and it does not say that they alone should behave correctly, be faithful and prudent slaves, but in general to all people. Τίς here is not εἴ τις. The question serves as a continuation and, so to speak, a detailed explanation of the previous speech. Matthew 24:46. Blessed is that servant whom his master, when he comes, finds doing so; "So", i.e. correctly, conscientiously and on time giving food to slaves - other people who serve the same master. It can be understood both literally and spiritually. The duty of honest and conscientious treatment of people is indicated, because the owner may return unexpectedly and subject the unfit slave to punishment. That slave, placed as a leader over other slaves, who acts conscientiously with them, is blessed (μακάριος). Matthew 24:47. Truly I say to you, he will set him over all his possessions. Wed. Luke 12:44 – with only ἀμήν replaced by the word ἀληθῶς. The official rights of a slave were previously limited, although he was appointed boss. But if his master sees that the slave conscientiously performed the duties entrusted to him, then he will expand his rights, make him the boss and manager not only over the slaves, but also over all his property. Matthew 24:48. If that servant, being angry, says in his heart: My master will not come soon, Matthew 24:49. and will begin to beat his comrades and eat and drink with drunkards, - (Compare Luke 12:45, with difference in expression.) Verses 47 and 48–49 apparently depict the same slave, appointed as a leader and steward over other slaves. He can behave well and badly. The first case is considered first (verses 46–47), and then the second (verses 48–49). Even a good and faithful slave, despairing that his master will return soon, can change his former good behavior. The vices depicted by Christ were well known in Palestine. Drunkenness is mentioned more than thirty times in the Old Testament. It was strongly denounced by the prophets (Is. 28:1, etc.). The images in Christ's speech are borrowed directly from life and are distinguished by living colors. Everyone will agree that as He says, it still happens. Matthew 24:50. then the master of that servant will come on a day on which he does not expect, and at an hour on which he does not think, The idea is the same as that which was developed in the previous speech - about the surprise of the second coming of Christ, about the need for constant vigilance and waiting and behavior corresponding to them. Matthew 24:51. and he will cut him up and subject him to the same fate as the hypocrites; there will be weeping and gnashing of teeth. Wed. Luke 12:46 - instead of “with the hypocrites” in Luke “with the unbelievers”. The last sentence “there will be... teeth” is not found in Luke. The rest is literal similarity. The word “cut” in a figurative sense here means “severely punish” (literally διχοτομέω means “to cut”, “to divide in two”). That διχοτομέω should not be understood here in a literal sense and that the evil slave will not be killed is clear from further words, which speak of his “fate” together with the hypocrites. The word “fate” immediately seems to turn into a place of torment and then it is said that there will be “weeping and gnashing of teeth” (for an explanation of this expression, see the comments on Matthew 8:12). On dissection cf. Daniel 2:5, 3:96, 13:59; Hebrews 4:12, 11:37. You might be interested in: