Matthew 24:51

Shall cut him asunder— This was one of the heaviest kinds of punishment anciently used: see 1 Samuel 15:33. 2 Samuel 12:31.Daniel 2:5; Daniel 3:29. A. Gellius, lib. 20. 100: 1, In the passage first cited we are told that Samuel hewed Agag in pieces; wherefore, as that action proceeded from the greatness of the prophet's indignation, or rather from a knowledge of the divine will, the same punishment inflicted on the slothful, sensual, merciless steward, fitly expresses the greatness of his Lord's indignation. In ancient times the stewards of great families were slaves, as well as the servants of the lower class, being raised to that trust on account of their fidelity, wisdom, sobriety, and other good qualities: If any steward, therefore, in the absence of his lord, behaved as is represented in the parable, it was a plain proof that the virtues on account of which he was raised were counterfeit, and by consequence that he was a hypocrite. Slaves of this character, among other chastisements, were sometimes condemned to work in the mines; and as this was one of the most grievous punishments, when they first entered, nothing was heard among them but weeping and gnashing of teeth, on account of the intolerable fatigue to which theywere subjected in these hideous caverns, without hope of release:—there shall be weeping and gnashing of teeth. But, because the immediate effect of being cut asunder is death, and not a state of bitter lamentation, the Greek particle of connection may be understood in this verse disjunctively;—shall cut him asunder, or appoint him, &c.] unless we can suppose that in the latter clause our Lord speaks not according to the form, but the meaning of his parable. The truth is, as cutting asunder gives us a lively idea of the torment of an awakened conscience, the portion of hypocrites is a proper emblem to represent the melancholy state of the damned; who are shut up for ever in the dreadful dungeon of hell, never more to see the light of God's countenance, whereby the whole spiritual creation is enlightened, and made unspeakably happy. The Prussian editors, after several learned critics, render the word διχοτομησει, which literally signifies shall cut asunder—by shall separate him, which it signifies metaphorically; (see ch. Matthew 25:32.) This interpretation they observe is proved from hence, that it is immediately added, and shall appoint him his portion with the hypocrites; which plainly expresses his separation from the company of faithful servants. See Stockius on the word. Dr. Doddridge paraphrases it, "Will scourge him with that severity, that he will even cut him asunder:" (Compare Luke 12:46.) As to this, and other circumstances here mentioned, it is to be observed, that as rich mines sometimes grow up even to the surface of the earth, so in the parable of our Lord, the spiritual sense sometimesbreaks through the literal, which it interrupts with a sudden transition to the application. It has been observed upon this last verse, that if ministers are the persons here primarily intended, there is a peculiar propriety in the expression, shall appoint him his portion with the hypocrites; for no hypocrisy can be greater, than to call ourselves ministers of Christ, while we are the slaves of ambition, avarice, and intemperance. Wherever such are found, under whatever mark or form, may God reform them by his grace; or disarm them of that power and influence which they continually abuse, to hisdishonour, and to their own aggravated damnation!

Inferences.—The first Inference which naturally occurs to the thinking mind on reading this remarkable chapter, is the strange and surprising manner in which the prophesies recorded in it have been fulfilled, and the unanswerable arguments which may thence be drawn for the truth of our Saviour's divine mission; as hath been urged at large in the note on Matthew 24:35.

What is usually objected to the other predictions of holy writ, cannot with any pretence be objected to these prophesies of our Saviour,—that they are figurative and obscure; for nothing can be conveyed in plainer, simpler, terms, except where he affected some obscurity for particular reasons, as has been hinted in the course of the notes. It is allowed, indeed, that some of these prophesies are taken from Moses and Daniel; our Saviour, prophesying of the same events, has borrowed and applied some of the same images and expressions; but this is a commendation, rather than any discredit to his predictions: he has built upon the foundations of the inspired writers before him; but what a superstructure did he raise! he has acted in this case, as in every other, like one who came not to destroy the law and the prophets, but to fulfil them. He has manifested himself to be a true prophet, by his exact interpretation and application of other prophets. He is also much more particular and circumstantial than either Moses or Daniel: in several instances his prophesies are entirely new, and properly his own; and besides, he uses greater precision in fixing and confining the time to that very generation.

The sincerity and ingenuity of Christ, and the courage and constancy of his disciples, strike us also strongly, from a review of these prophesies. See the note on Matthew 24:9.

The sudden and amazing progress of the Gospel, which spread so far and so wide before the destruction of Jerusalem, and which our Saviour here so minutely foretold, cannot fail to strike us. The greatness of the work which was wrought, the meanness of the instruments who wrought it, and the short time in which it was wrought, must force all considering men to say, This is the Lord's doing, and it is marvellous in our eyes. The Mahometan religion, indeed, in less than a century over-ran a great part of the world; but then it was propagated by the sword, and owed its success to arms and violence: but the Christian religion was diffused over the face of the earth in the space of forty years, and prevailed, not only without the sword, but against the sword; not only without the powers civil and military to support it, but against them all united to oppress it: and what but the Spirit of God could bid it thus go forth conquering, and to conquer? Had this counsel or this work been of men, as Gamaliel argued, it would have come to nought; but being of God nothing could overthrow it.

Observe we again, that for the completion of those prophesies, the persons seem to have been wonderfully raised up and preserved by divine Providence. Vespasian was promoted from obscurity; and though feared and hated by Nero, was yet preferred by him, and singled out as the only general among the Romans, who was equal to such a war; God, as Josephus intimates, so disposing and ordering affairs. Titus was wonderfully preserved in some of the most critical circumstances of danger; upon which Josephus observes, remarkably enough, that hence it is obvious to understand, that the turns of war, and the dangers of princes, are under the peculiar care of God; and indeed Josephus himself was no less wonderfully preserved than Titus; the one to destroy the city, the other to record its destruction, in a history which was most particularly authenticated. As a general in the wars, he must have had an exact knowledge of all transactions; and as a Jewish priest, he would not relate them with any favour or partiality to the Christian cause. His history was approved by Vespasian and Titus, who ordered it to be published; and by king Agrippa, and many others, both Jews and Romans, who were present in those wars. He had likewise many enemies, who would readily have convicted him of falsification, if he had been guilty of any. He designed nothing less;—and yet his history of the Jewish wars may serve as a larger comment on our Saviour's prophesies of the destruction of Jerusalem.
As these prophesies are the clearest and the most minutely fulfilled, so were the calamities the greatest which the world ever saw; and what heinous sin was it which could bring down such heavy judgments on the Jewish church and nation? Can any other be assigned with half so much probability as what the Scripture assigns,—their crucifying the Lord of Glory? This is always objected as the capital crime of the nation: and upon reflection we shall find some correspondence between their crime and their punishment, as every reader may have remarked from what has gone before.—They put Jesus to death, when the nation was assembled to celebrate the passover: and when the nation was assembled also to celebrate the passover, Titus shut them up within the walls of Jerusalem. The rejection of the true Messiah was their crime; and the following of false Messiahs to their destruction was their punishment. They sold and bought Jesus as a slave; and they were themselves afterwards sold and bought as slaves at the lowest prices. They preferred a robber and a murderer to Jesus, whom they crucified between two thieves; and they themselves were afterwards infested and over-run with robbers and murderers. They put Jesus to death, lest the Romans should come and take away their place and nation; the Romans did come, and take away their place and nation. They crucified Jesus before the walls of Jerusalem; and before the walls of Jerusalem, they themselves were crucified in such numbers, that room was wanting for the crosses, and crosses for the bodies. One would think it hardly possible for any man to lay these things together, and not conclude the Jews' own imprecation to be remarkably fulfilled: His blood be upon us, and upon our children!

We Christians indeed cannot be guilty of the same offence in crucifying the Lord of Glory; but it behoves us to consider, whether we may not be guilty in the same kind, and by our sins and iniquities crucify afresh the Son of God, and put him to an open shame; and therefore, whether, being like them in their crime, we may not also resemble them in their punishment.—They rejected Christ; and we indeed have received him: but have our lives been agreeable to our holy profession? or rather, as we have had opportunities of knowing Christ more, have we not obeyed him less than other Christian professors, and trodden under foot the Son of God, counting the blood of the covenant, wherewith he was sanctified, an unholy thing, and doing despite to the Spirit of grace?
The flagrant crimes of the Jews, and the principal sources of their calamities, in the opinion of Josephus, were, their trampling upon all human laws, deriding divine things, and making a jest of the oracles of the prophets, as so many dreams and fables: and how has the same spirit of licentiousness and infidelity prevailed likewise in our land! how have the laws and lawful authority been insulted with equal insolence and impunity!—how have the holy Scriptures, those treasures of divine wisdom not only been rejected, but despised, derided, and abused to the very worst purposes! How have the principal articles of our faith been denied, the prophesies and miracles of Moses and the prophets, of Christ and the Apostles, been ridiculed, and impiety and blasphemy not only been whispered in the ear, but proclaimed from the press! how have all public worship and religion, and the administration of the sacraments, been slighted and contemned!—Alas, how much are they still slighted, and the sabbath profaned! and that too by those who ought to have set a better example, to whom much is given, and of whom therefore much will be required! and how few comparatively serve God with a loving, willing spirit, desirous to advance in holiness, influenced by the powerful love of their Master.—On the contrary, they seek only how little is necessary to be done, and with how small a portion of religion a man may be supposed to save his future interests; as if they were unwilling to serve God, who gives them all, more than needs must. Surely nothing can be more abominable to the great God of love! and if for their sins and provocations God spared not the natural branches, take heed lest he also spare not thee: because of unbelief they were broken off, and thou standest by faith!—Be not high-minded, but fear. God bore long with the Jews, and has he not borne long with us also?—but at length the fearful day came:—It may come to us also.

Whatever may be the case with particular states and people, this we knew assuredly, that as Jerusalem perished in sore destruction, so shall destruction, utter and terrible, one day overwhelm this world, and with it all our worldly hopes, and all our earthly pleasures! the sun shall then indeed be darkened, the moon shall then indeed with-hold her light, and all the stars shall withdraw their shining:—and then in all his glory shall the Son of man himself appear—appear to judge,—to judge and fix irrevocably the doom of all mankind!
When reflection casts her eye on that great, that important hour, how astonishing does it seem, that poor weak worms, like us, should dare to defy such omnipotence, and arm such a power, by our bold offences, in wrath against us! how amazing does it seem, that any thing in this life should captivate our hearts, and make us wretched slaves to things so soon to perish and be utterly dissolved! how amazing does it seem, that pride and arrogance, vanity and self-conceit, should ever swell our bosoms, when the remembrance of Omnipotence seated in glory to judge us and our fellow sinners, should sink us into the deepest humility, and most perfect self-renunciation.
Let us think ourselves happy, that the great Lord of love vouchsafes to us this season of mercy; and let us, if we would act as reasonable creatures, endeavour duly to use this blessed season, and to prepare for that solemn appearance, which we must all assuredly make. Let us only ask our own hearts, in what state we would wish to be found on that day when eternal rewards and eternal punishments shall be awefully dispensed. And as we find our hearts wish, so let us act by all means, nor suffer our better reason and our conscience to condemn us. Trifle as we may, neglect it as we will, put it off as we can, truth it is, that this great day will come. We may disbelieve it, as the Jews did the destruction of their city; but as assuredly as their destruction came to them, so assuredly will Christ come in judgment upon the world. The day of death is indeed, in effect, that day to all of us: this day we know will come, and it is hastening on the wing; and this night perchance may bring it nearer to some of us, and for ever preclude our further preparations. Boast we not then of our reason and our sense, if we live in neglect of so aweful an hour. Man is created only for eternity; and he sadly inverts the great Creator's designs, who lives only for the present time, and neglects the time eternal! If the compassionate Jesus wept over Jerusalem, think how contrary it is to his benevolent purpose, that any of those who are baptized into his faith, should forfeit his favour, and have the things concerning their peace, hid from their eyes: and therefore, in pleasing reliance on his mercy and love, in constant expectation of the future day approaching, and with sincere desire to be accepted on that day, let us unite all our efforts, and so live to, and so serve him here below, that he may welcome us to his right hand, and say,—Well done, good and faithful servant, enter thou into the joy of thy Lord! Amen.

REFLECTIONS.—1st, Having foretold the desolations of Zion, Christ took his last farewell of the temple's devoted walls, and went out, to return no more. On his departing, we are told the conversation which passed between Jesus and his disciples. They were astonished probably at his prediction, perhaps incredulous of its fulfilment, and begged him a moment to behold the magnificent structure, and view the strength and beauty of the fabric. Tinctured with national prejudices, they seem to have been over-pleased with the outward glory of the building, and thought with regret of its desolations; but Christ, so far from reversing the sentence, more awefully confirms it, decreeing its utter and irrecoverable ruin; so that not even one stone should be left upon another; which, by the concurring testimony of historians, was literally fulfilled, and the very ground ploughed up where the temple stood. Note; We are too apt to look upon outward grandeur with the eye of sense, and to be influenced by the pomp and glory of the world; but the eye of faith sees the vanity of every thing below the sun, and looks above it for all that is truly great, and permanently glorious.

2nd, Ascending the mount of Olives, opposite to which the temple stood full in view, the disciples, as he sat there, came privately to him, saying, Tell us, when shall these things be? the destruction of the city and temple: and what shall be the sign of thy coming, and of the end of the world? According to their rooted prejudices, they seem still to have expected him to appear as a glorious temporal Messiah; and by his coming, meant not his appearing in the day of judgment; or, by the end of the world, the final consummation of all things; but rather the end of the present age; supposing it probable that the destruction of the temple would pave the way for the erection of another far more magnificent, when in all the pomp of earthly majesty he would appear, and they should be highly advanced in that universal kingdom which they expected him to establish. They were very solicitous therefore to be informed of the signs which should usher him to the throne; and Jesus, to caution them against delusion, to rectify their mistakes, and to confirm them in the faith when they should see the predictions accomplished, answers their questions.

1. He cautions his disciples against deceivers. Having rejected the true Messiah, yet impatient for the temporal deliverance which they expected from him, the Jews were open to receive every pretender who set up in his name; and to the false Christs and false prophets who should arise, were they justly to be given up, who so obstinately and wickedly had rejected the true. The disciples must pay no regard to the pretensions of these deluders, but turn a deaf ear to their emissaries, who say, Christ is in the desert, or hid in some secret chamber, and ready to appear. Nor are they to be believed, though they may do strange feats, and pretend to work miracles, which will impose upon the credulous. So powerfully indeed would the great Seducer play off his illusions, that nothing but the grace of God, with a firm trust in his promises, could preserve them from being deceived; but Christ would defend his faithful ones, who would own him and obey him as the true Messiah: and therefore they must remember these cautions now given them in the day of temptation, which would set them on their guard, and preserve them from seduction. Note; (1.) The devil and his instruments may do strange things to support the credit of his falling cause, and lying wonders may be wrought that may stagger the incautious; but whatever would draw us from Christ must be rejected with abhorrence. (2.) Novel pretensions and opinions in matters of religion are ever to be suspected: there cannot be a new, or another Gospel.

2. Wars and rumours of wars will precede the threatened destruction. By insurrections and seditions against the Roman government in Judaea, thousands miserably perished; whilst intestine commotions and slaughters among themselves prepared the way for their final destruction, when, on their last revolt, the Romans marched their armies to besiege and utterly ruin their city and nation. Yet Christ warns his disciples not to be discouraged by these things, so as to discontinue their preaching, or be terrified in their minds; for all these things must come to pass, but the end is not yet; the Jews shall be spared a little longer, to experience other judgments. Note; The ravages of war make dreadful work; we cannot but tremble at the alarm; though where the heart is fixed on the rock of ages, we shall not be troubled. Nature will shudder, but faith can raise us above our fears.

3. Another sign he gives them of the approaching desolation. Nation shall rise against nation, &c. great commotions being in the Roman empire between the contenders for sovereignty; and there shall be famines; and pestilences, and earthquakes in divers places; all which came to pass before the destruction of Jerusalem; and are called the beginning of sorrows; being but the prelude to the pangs in which she should expire; as all the temporal judgments which light upon the heads of sinners, are but the beginnings of sorrows inconceivably bitter as they are endless.

4. He bids them expect a fiery persecution. Far from standing high in that earthly kingdom with which they shattered themselves, nothing but bonds, imprisonment, and death in all its most terrible forms, awaited them; hated both of Jews and Gentiles for the sake of Christ, and his Gospel which they preached. And these trying seasons would have aweful effects on many who before professed the faith of Jesus, but now, when the cross lay so heavy, would be offended, and apostatize; for suffering times are the sieve for hypocrites and unfaithful Christians, whose fair profession then is quickly blasted. Such are content to be Christians only as long as it costs them neither the loss of ease, interest, nor honour; and as apostates usually turn the bitterest persecutors, by such false brethren they should be betrayed, and hated with uncommon malignity. Through the concurrence of such unfaithfulness among professors, such enmity in their persecutors, and such deluding and seducing teachers as would arise, iniquity would peculiarly abound; and, as the consequence of it, the love of many would wax cold. Though persecution would make the flame of love burn fiercer in some, many would be glad to seek a shelter from the storm by concealing their profession, or, falling into decays, would lose the vital warmth and power of godliness: but for the comfort of those who approve themselves faithful in these trying times, they shall be saved.

5. Notwithstanding all their sufferings, this Gospel of the kingdom, which points the way to the kingdom of grace and of glory, shall be preached in all the world, to which their very persecutions eminently contributed, (Acts 8:1.) the Apostles and others carrying the glad tidings into all the kingdoms under the Roman empire, and probably beyond its limits, (Colossians 1:6; Colossians 1:23.) for a witness unto all nations, of pardon and peace to those who believed, and as a testimony against those who persisted in their infidelity. And all this was done within forty years after our Lord's ascension, and before Jerusalem was destroyed, and is mentioned as the last sign of its approaching ruin.

6. Having foretold the signs of the times, our Lord proceeds to inform them of the immediate causes of the destruction, and to direct them how to act when the desolation came up as a flood. They would see the abomination of desolation; the Roman armies compassing their city and the holy place, with standards flying, on which they bore the images of their gods, so hateful to the Jewish nation; and then whoever read the prophet Daniel would see by the event his prediction verified. When this was the case, then it was high time for them to flee, and leave the devoted city and country; betaking themselves to the mountains for concealment from the ravages of the invaders. And when the danger was so near and urgent, not a moment was to be lost: they must not go into their house, if walking on its roof, to pack up their goods; nor return from the field to carry off their cloaths; but, as they were, instantly fly for their lives to some place of safety, as we are told the Christians immediately did to Pella, on the approach of the Roman army. In this season of distress some will be found in circumstances peculiarly melancholy and grievous; even such as are with child, and give suck, whose flight will be hereby greatly retarded, and it will be more difficult for them to escape. Also they had need pray, that their flight might not be in the winter, when the inclemency of the weather and depth of the roads would increase their calamity; nor on the sabbath day, when many, who still were attached to the rigid Mosaic observance of that day, would be scrupulous of travelling, or when the Jews would prevent their journey as contrary to the law. But fly they must; for in the city of Jerusalem during the siege there would be such a scene of misery, horror, and distress, as never before was known, nor ever shall be, till the time of the consummation of all things; so that, should these calamities continue, not one of the Jewish nation would be left. But God would preserve a remnant among them, designing in some future day, by a remarkable out-pouring of his spirit, to raise up a numerous people for himself out of the descendants of those who should escape from the sword; he therefore hath shortened these calamitous days, not dealing with them in that rigour which they deserved, but sparing them from an utter extirpation. Note; (1.) In days of tribulation, when God opens a door of escape, we must thankfully embrace the opportunity. Though we may never fly from duty, we must not expose ourselves to unnecessary danger. (2.) Delays are dangerous; especially where our souls are at stake. The present moment only is allotted us to fly for refuge to the mountain of a Saviour's grace. (3.) At the worst of times, and in the worst of places, God has had a few faithful ones; and for their sakes he is graciously pleased to shorten the days of calamity. The men of this wicked world little think how much they are indebted to those whom they often despise and abhor.

7. He adds a repeated caution against deceivers, whose fallacious promises in these calamitous times would be more easily credited; and pretending to come as the Messiah to rescue the Jewish nation from the Roman yoke, would find many ready to receive them, and willing to be deluded with the least shadow of hope: and their pretended signs and wonders would have a great effect on multitudes; but they must remember this warning, and reject all those impostors.
8. He assures them, that the ruin of Jerusalem and the Jewish nation should be sudden, irresistible, and aweful, as when the blast of lightning darts from the cloud. And as eagles by their quick scent discover and seize the carcase, so should the Romans, bearing the figures of eagles on their standards, surround the city as a corpse to be devoured by them, and through the land hunt out, seize, and destroy this devoted people.
Some suppose there is a reference here to the swift spreading of the Gospel through the world, as a light from heaven illuminating the earth, breaking through the clouds of darkness and superstition, seen far and wide, and attended with most amazing success; when innumerable converts eagerly flocked to Christ, as eagles to the carcase, which was indeed the case; but the former sense seems to be principally intended.
9. The utter ruin of the ecclesiastical and civil state of the Jewish nation will then immediately ensue. All their glory will depart, all their temple service cease, and their intire dispersion be accomplished; metaphorically represented by a total dire eclipse of all the luminaries of heaven, and by a dissolution of the very frame of nature. Then will the Messiah, whom they have rejected, appear, to execute the threatened vengeance upon them; and all their tribes with deepest anguish and distress will feel the weight of that blood which they imprecated on their heads.

Lastly, On this final ruin of Jerusalem, the angels of the churches, Christ's ministers, shall blow the Gospel-trumpet, and spread its aweful pleasing sound throughout the earth, which, accompanied with the demonstration of the spirit and power, will be made effectual to the conversion of multitudes through the whole earth: and this Gospel will continue to be preached till the end of time: and then shall he be revealed from heaven with majesty and great power, of which this is the type and figure. Though to this event of the destruction of the Jewish people and nation, this prophesy primarily and most immediately is applicable; yet there are several things contained in it, which have a strong reference to the more aweful appearance of the great Judge of quick and dead in the last day; whose coming will be ushered in with infinite pomp and dread; whose Gospel will be first spread through all lands; and whose appearance will be sudden, unexpected, and terrible as the lightning. Then with horror the guilty world, startled from their slumbers and security, will behold the terrible Judge seated on his throne, surrounded by angelic hosts, the ministers of flame, who wait his orders, and execute his sentence. Too late, with tears of anguish and despair, they will bewail their inevitable misery, who had before refused to mourn in penitence their provocations. With power irresistible, and glory inconceivable, shall the Son of Man be revealed in clouds, burning with vengeance against his foes; but bright with refreshing beams of cheering light to gladden the hearts of his saints. Then every eye shall see him, and from his lips expect their irrevocable doom. Awakened from the dust by the last trumpet's blast, around his throne shall his elect, his faithful ones, be gathered, conducted by ministering angels; whilst every bosom glows with hope, delight, and joy unspeakable and full of glory; and welcomed by their Lord, their glory shall commence never to end, whilst they in wonder, love, and adoration, bow before him, with thankfulness unutterable own the infinite favour, and ascribe to him alone the everlasting praise. Thrust from his presence, speechless with guilt, covered with shame, the unbelievers, the impenitent, the hypocrite, shall then be consigned to their mansions of eternal horror, torment, and despair, and find the just but terrible reward of their deeds. Consider, sinful soul, ere that day comes, who can dwell with devouring fire? who can dwell in everlasting burnings?

3rdly, As the events predicted would speedily have their accomplishment, they must prepare for them.
1. They may judge of the approach of Jerusalem's ruin by the signs mentioned, as easily and as surely as they would conclude summer at hand, when the fig-tree begins to bud, and put forth leaves. The things that Christ had spoken would certainly and speedily have their fulfilment: heaven and earth should pass, sooner than one jot or tittle of his word could fail; and they of that generation would behold it, though the very day or hour fixed for Jerusalem's fall, no man nor angel knew, that being a secret in the divine bosom.
2. He describes the sensuality and security in which the Jewish people would be surprised, like the men of the old world, who slighted Noah's warnings, persisted in the service of their lusts and pleasures, and, drowned in carnal gratifications, would not believe the threatened judgment, till wrath came upon them, and the flood swept them away. In such a state of false peace and worldly pursuits would the Jews be found when their destroyers came, notwithstanding all the warnings of Christ and his Apostles; and then, by wondrous turns of Providence, where two persons were found at the same employments in the field or at the mill, one shall be taken, either a captive, or slain, and the other shall be left, escaping from the hands of the enemy.
And this may represent the world of the ungodly before the great day of the Lord comes. They will be surprised in the midst of sensual and earthly gratifications; refusing to hear the voice of God's ministers calling them to repentance, he will give them up to the spirit of slumber. Their indulgences drive them to infidelity, and their unbelief hardens them in their sins; so reciprocally do the love of pleasure and infidelity operate. Thus they will put far away the evil day, though they only impose upon themselves; and will be more terribly astonished at its sudden arrival: and then an aweful and eternal separation shall be made between the children of men who were before of the same occupation, engaged in the same labours, dwelling perhaps under one roof, or partners of the same bed. These shall now be for ever separated; the saints shall be caught up to the Saviour's bosom, the impenitent left to the eternal misery and ruin which they have chosen.
3. He admonishes them, in the view of these things, to be always ready, faithfully discharging their trust, and, as uncertain of the time, ever wakeful and watchful, that when these judgments come, they may be found on their guard. And what is here said, was not peculiarly directed to them, but is spoken to all, who being in jeopardy every hour, and not knowing whether the very next they may not be called to meet their Lord by death, if not at the throne of judgment, have continual need to be expecting and preparing for their great change. Two things we know; that Christ will come; but when is uncertain, and therefore left uncertain that we might be always ready; unless we act more foolishly respecting our souls, than any man of common prudence does with regard to his person or substance; for if he be admonished of danger from the approach of a thief by night, he will watch to prevent the robber's entrance; and how much more then are we called to watch, that we may not be surprised at midnight with the coming of the great Judge, and perish in a fatal security, body and soul for ever? Our Lord enforces this great duty of watchfulness by the case of a master and his two servants, the one negligent, the other diligent and watchful; recommending it to us to copy the example of the wise and faithful servant, that we may receive his reward, and escape the misery which neglect and carelessness about the concerns of our souls must necessarily be attended with.
[1.] The wise and faithful servant represents every gracious soul, and especially the ministers of Christ, who are sent by him, the great ruler of his family, the church, to serve in their several departments, according to their several capacities. Their business is to serve, not themselves, but the church of God; studying to render the souls under their care every kind office, and to give them that meat of the sound, savoury, and strengthening doctrines of truth, which they need; and this regularly in due season, and as shall best suit the state of every one of their people. Herein the faithful minister must approve, (1.) His wisdom, in studying and consulting their wants, and how to supply them. (2.) His faithfulness, in discharging his trust, with a constant regard to his Master's honour, and an eye to the real good of those committed to his care; willing to approve himself to their consciences; and, when both cannot be done, more solicitous to profit them than to please them. (3.) His diligence, always employed in the blessed work, that when his Master comes, he may be found so doing. (Note; Love of idleness and ease in a minister is doubly criminal.) Where such a faithful servant thus perseveringly labours, he shall not lose his reward. The blessing of Jesus shall rest upon him in life, in death, for ever: he will have the comfort of his work when he lives, will feel satisfaction in it when he dies, and the blessing shall follow him into the eternal world, where he shall be advanced to the highest honours, and shine forth in the kingdom of Jesus, as the sun for ever and ever. May such a prospect animate our zeal, and quicken our diligence.

[2.] The very reverse is the conduct and end of the wicked servant; under which character every minister and professor of religion is represented, whose practice and principles contradict his pretensions. (1.) His practice is described as bad, very bad; quarrelsome, insolent, and oppressive to his fellow-servants, and abusing the power that he is entrusted with over them. Instead of studying their good, and labouring for their service, he is wholly taken up with the indulgence of his own appetites. If he can find good eating and drinking for himself, he cares nothing for his Master's interests; and his company are those with whom he can feast to the full, in luxury, excess, and drunkenness. Note; The Lord observes the conduct of those who falsely call themselves his ministers and servants. He marks their pride and insolence; smiting with words of reproach, or, under pretence of vindicating their Master's honour, abusing with the exercise of oppressive authority, their more faithful fellow-servants, usually because they are faithful. The Lord sees their carnal lives, their unbecoming associates, their compliances with a world lying in wickedness, and their partaking in other men's sins, perhaps lost in excess themselves: ministers! yet, horrid to tell, drunkards, or companions with them! will he not visit for these things? (2.) His principles are as infidel, as his practice is immoral. Far from living in a constant expectation of his Master's coming, he puts far off the evil day, and flatters himself there is no danger yet. And thus his heart is emboldened to live after the fashion of the world, and to neglect the aweful charge committed to him. Note; There is much more infidelity in many, both ministers and people, professing godliness, than they themselves are aware of; yet such a one would be shocked and affronted to be charged as an infidel, whose practice, notwithstanding, every day evinces the infidelity of his heart, and demonstrates, that it is impossible he can believe the solemn account he must shortly make, when he so seldom or so carelessly thinks of it, and takes so little pains to prepare for it. (3.) His doom is fearful. Surprised by his Master's coming in death or judgment, his negligence and guilt will stare him in the face, when it is too late for repentance or amendment. He shall be cut off from all his sensual pursuits, in the midst of his iniquities; and, separated for ever from the Lord, his portion shall be appointed him with hypocrites in the deepest abyss of misery, where eternal weeping and gnashing of teeth bespeak the unutterable torments of the damned. Let every careless sinner, and, above all, every negligent, faithless, worldly-minded minister, read this aweful sentence and tremble, while yet there is hope. They shall assuredly receive greater damnation than any others, who, under the guise of a pretended commission from Christ, have deluded and destroyed the people committed to their charge, and by their errors, negligence, or ill examples, lie down with the blood of lost souls upon their heads crying for vengeance.

See commentary on Matthew 24:48