Abner Joins David, But Joab Murders Him

Continuing a chronological Bible study:

(2 Samuel 3:1) Now there was long war between the house of Saul and the house of David, but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.

In the last chapter and post, David had been anointed king over Judah, and even though Saul was dead, the captain of his army, Abner, made Saul's son Ishbosheth king over Israel, all of Israel except Judah, that is.  There was war between the two factions, but it seems David's men must have usually won the battles as David grew stronger and the house of Saul grew weaker.

(2) And to David were sons born in Hebron, and his firstborn was Amnon of Ahinoam the Jezreelitess;

While David reigned in Hebron, sons were born to him.  His firstborn son was Amnon, and his mother was Ahinoam, David's wife, the Jezreelitess.

(3) And his second, Chileab, of Abigail the wife of Nabal the Carmelite; and the third Absalom the son of Maacah the daughter of Talmai king of Geshur;

David's second son was born to his wife Abigail, the widow of Nabal, and his name was Chileab.  Apparently, David took a third wife, Maacah, daughter of Talmai king of Geshur, and she gave him his son, Absalom.

(4) And the fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son of Abital; (5) And the sixth, Ithream, by Eglah David's wife. These were born to David in Hebron.

It appears that David married as many wives as he had sons, or rather vice versa.  His fourth wife was Haggith and she gave him Adonijah; his fifth wife Abital gave him Shephatiah, and his sixth wife, Eglah, gave him Ithream.  These six sons were born to David in Hebron.

(1 Chronicles 3:1) Now these were the sons of David who were born to him in Hebron, the firstborn Amnon of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess;

1 Chronicles 3 also named David's sons.  However, Chileab, the son of Abigail, is called Daniel here.  Daniel is probably his real given name.  Chileab means "like his father," so that may have been a nickname as Junior might be now because he was so much like his father.

(2) The third Absalom the son of Maacah, the daughter of Talmai, king of Geshur; the fourth, Adonijah the son of Haggith; (3) The fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife. (4) These six were born to him in Hebron, and there he reigned seven years and six months, and in Jerusalem he reigned thirty-three years.

The rest of David's sons who were born to him in the seven and a half years he reigned in Hebron are repeated.  David then reigned in Jerusalem for thirty-three years.

(2 Samuel 3:6) And it came to pass, while there was war between the house of Saul and the house of David, that Abner made himself strong for the house of Saul.

During the time there was war between the house of David and the house of Saul, Abner was strong in his support for the house of Saul.

(7) And Saul had a concubine whose name was Rizpah, the daughter of Aiah; and Ishbosheth said to Abner, "Why have you gone in to my father's concubine?"

Saul had a concubine whose name was Rizpah, and it seems that Abner had had sexual relations with her, and Saul's son Ishbosheth demanded to know why he had done such a thing.

(8) Then was Abner very angry for the words of Ishbosheth, and said, "Am I a dog's head, which against Judah do show kindness this day to the house of Saul your father, to his brethren, and to his friends, and have not delivered you into the hand of David, that you charge me today with a fault concerning this woman?"

Abner was angry with Ishbosheth because of his accusation against him, although he did not really deny it.  He asked Ishbosheth if he was no better than the head of a dead dog who did not care with whom he lay.  He who had defended the house of Saul, his brethren, and his friends, against the tribe of Judah, and had not allowed him to be delivered into the hand of David, he that loyal supporter of Saul, that is who Ishbosheth dared to accuse of fault concerning Saul's concubine.  Abner might have actually been owning up to the fact that he had had sexual relations with Saul's concubine, but that it could not be seen as a fault because of his fierce loyalty to the house of Saul.

(9) "So do God to Abner, and more also, except, as the Lord has sworn to David, even so I do to him, (10) To transfer the kingdom from the house of Saul, and to set up the throne of David over Israel and over Judah, from Dan to Beersheba."

Abner was so angry that he wished God to destroy him if he did not see that the kingdom of Saul was transferred to David to be king over all of Israel.  It's interesting that he apparently knew all along what the will of God was, but he was actively working against it to set up Ishbosheth as king.  That confirms that he had probably been doing it for only his own self-interests.  Now God used Abner's desire for revenge against Ishbosheth to bring forth His will to have David king over all Israel.

(11) And he could not answer Abner a word again because he feared him.

Ishbosheth had nothing to say to Abner because he feared him.  After all, it was Abner who had made him king, and with the king's army at his command, Abner could easily take him out.

(12) And Abner sent messengers to David on his behalf, saying, "Whose is the land?" Saying, "Make your league with me, and behold, my hand will be with you to bring about all Israel to you."

Abner then sent messengers to David on his own behalf, not from Ishbosheth.  I believe his point was that he was acknowledging that the land was David's, and that he now desired to make a covenant of friendship with him, and he would do everything he could to bring all of Israel under his reign.

(13) And he said, "Well, I will make a league with you, but one thing I require of you, that is, you shall not see my face except you first bring Michal Saul's daughter, when you come to see my face."

David agreed it was well and good to join with Abner, but first before that could happen, Abner must bring David's wife Michal, Saul's daughter, to him.  It seems that even though David had had six wives since Michal, he must have still cared for her, or perhaps it was to demonstrate honor to Saul's family that his daughter might share with him the benefits of his reign.

(14) And David sent messengers to Ishbosheth Saul's son, saying, "Deliver my wife Michal whom I espoused to me for a hundred foreskins of the Philistines."

David then sent messengers to Ishbosheth telling him to deliver his wife Michal to him.  David added that he had purchased her at a great expense and danger to his life by killing a hundred Philistines and bringing their foreskins to Saul as he required in order to marry his daughter (1 Samuel 18:25).

(15) And Ishbosheth sent and took her from her husband, from Phaltiel the son of Laish.

Ishbosheth had Michal removed from her husband, Phaltiel, or Phalti, as he was called in 1 Samuel 25:44, when it was first told that Saul had given his daughter to him.

(16) And her husband went with her along weeping behind her to Bahurim. Then Abner said to him, "Go, return." And he returned.

Michal's current husband went along with her as far as Bahurim, a city in the tribe of Benjamin, because he evidently loved her very much and did not want to lose her, but he was forced to give her up by command of the king and the king's captain.

(17) And Abner had communication with the elders of Israel, saying, "You sought for David in times past to be king over you. (18) Now then do it, for the Lord has spoken of David, saying, 'By the hand of my servant David I will save My people Israel out of the hand of the Philistines and out of the hand of all their enemies.'"

Abner communicated with the elders of Israel, reminding them that it was generally known that David had been anointed to be king over Israel, certainly after Saul's death.  He encouraged them to now make David their king, implying he would no longer oppose him.  He reminded them of the words of the Lord declaring that it would be David who would save Israel out of the hand of the Philistines and all their enemies.  There is no record in the Bible of the Lord saying those words, but He probably did say them to Samuel when He first said He wanted David as king, and they were not recorded, but probably verbally passed down and now general knowledge.

(19) And Abner also spoke in the ears of Benjamin, and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin.

Abner spoke these same words especially to the tribe of Benjamin of which was the family of Saul.  He spoke these same words in the hearing of David, or perhaps the meaning is rather that after speaking to the elders of the other tribes, he brought the news to David that all were agreeable that David should be king over them.

(20) So Abner came to David to Hebron, and twenty men with him. And David made Abner and the men with him a feast. (21) And Abner said to David, "I will arise and go and will gather all Israel to my lord the king, that they may make a league with you, and that you may reign over all that your heart desires." And David sent Abner away, and he went in peace.

Abner went to David in Hebron with twenty men.  David received them and made a feast for them.  Abner told David that he would go and do all he could to gather all of Israel to come into agreement with David as their king.  He said he would do this so that David could reign over all that his heart desired, although David had not expressed any impatience to take over the entire kingdom, but had been content to wait on God's timing.  David sent Abner on his way in peace, having made a covenant of peace with him.

(22) And behold, the servants of David and Joab came from a troop and brought in a great spoil with them, but Abner was not with David in Hebron, for he had sent him away, and he was gone in peace. (23) When Joab and all the host with him had come, they told Joab, saying, "Abner the son of Ner came to the king, and he has sent him away, and he has gone in peace."

After Abner had left David, Joab, the captain of David's army, came with his men, apparently after some military excursion against the enemy, and they brought in a very large spoil after evidently conquering the enemy.  Some in David's court told Joab about Abner coming to David, and instead of seizing him, David had allowed him to go in peace.

(24) Then Joab came to the king, and said, "What have you done? Behold, Abner came to you; why is it you have sent him away, and he is quite gone?"

Joab asked David what he had done in allowing Abner to come to him and letting him go in peace, implying that he should have seized him as the enemy.

(25) "You know Abner the son of Ner, that he came to deceive you and to know your going out and your coming in and to know all that you do."

Joab told David that surely Abner had come to deceive him and to learn his movements in order to surely destroy him.

(26) And when Joab had come out from David, he sent messengers after Abner who brought him again from the well of Sirah, but David did not know it.

When Joab left David, he sent messengers after Abner who was apparently at the well of Sirah, which the historian Josephus said was two and a half miles from Hebron.  The messengers brought him from there back to Joab, but David did not know any of this.

(27) And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly and struck him there under the fifth rib that he died, for the blood of Asahel his brother.

When the messengers brought Abner back to Hebron, Joab met him at the gate and pulled him aside supposedly to speak to him in private, but he stabbed him under the fifth rib, in the same place Abner had struck Joab's brother Asahel, and he died.

(28) And afterward, when David heard, he said, "I and my kingdom are guiltless before the Lord forever from the blood of Abner the son of Ner; (29) Let it rest on the head of Joab and on all his father's house, and let there not fail from the house of Joab one who has an issue, or who is a leper, or who leans on a staff, or who falls on the sword, or lacks bread."

When David heard what Joab had done, he declared that he and his kingdom were guiltless before God forever for the murder of Abner, that it was wholly on the head of Joab and his father's house.  It may be that David made that declaration publicly because Joab was his general, and he wanted it known that he did not command that his general kill Abner, that it was totally on Joab.  David went on to curse the family of Joab, wishing that there would always be one who had an issue of blood, or gonorrhea, as it sometimes meant, or one who was a leper, or one who was lame or fell on a sword or lacked food.  David said this in his anger, but I can't help but think he should have cursed Joab alone, not his innocent family after him.

(30) So Joab and Abishai his brother killed Abner because he had slain their brother Asahel at Gibeon in the battle.

It appears that Abishai was in on the plan to murder Abner because he had killed Asahel, the brother of Joab and Abishai, sons of David's sister, Zeruiah.  So it would appear that David's curse would be on his sister's house, all the more reason he should have directed his anger to Joab and maybe Abishai only.  But he had said it in anger; it was not meant as a prophetic curse.

(31) And David said to Joab and to all the people who were with him, "Rend your clothes, and gird yourself with sackcloth, and mourn before Abner." And King David followed the bier.

David told Joab and all the people with him to mourn Abner by the usual expressions of mourning, by tearing their clothes and putting on sackcloth.  King David followed the bed on which Abner's body was laid and carried to the grave.

(32) And they buried Abner in Hebron; and the king lifted up his voice and wept at the grave of Abner, and all the people wept.

They buried Abner in Hebron.  David wept loudly at the grave of Abner, and all the people with him wept.

(33) And the king lamented over Abner, and said, "Did Abner die as a fool dies?"

David lamented over Abner and said words over his grave.  He asked if Abner had died as a fool dies.  The word that was translated as "fool" is "nabal" and also meant stupid and wicked.  I believe David's point was that Abner had not died as a criminal or for any wickedness he had done.  He was unjustly murdered before his time.

(34) "Your hands were not bound nor your feet put into fetters; as a man falls before wicked men, so you fell." And all the people wept again over him.

Abner had not been bound and fettered as a criminal who knew his fate.  He had fallen as one murdered by wicked men.  This made the people weep again over Abner.  This he said in the presence of Joab whom he had told to mourn Abner with him.

(35) And when all the people came to cause David to eat food while it was yet day, David swore, saying, "So do God to me and more also, if I taste bread or anything else till the sun be down."

The people came to David to persuade him to eat, but he refused, swearing an oath that he wished for God to do the greatest evils against him if he even tasted bread before sundown, as he would continue his mourning for Abner until then.

(36) And all the people took notice, and it pleased them, as whatever the king did pleased all the people. (37) For all the people and all Israel understood that day that it was not of the king to kill Abner the son of Ner.

The people took notice of how David conducted himself throughout the entire death and burial of Abner, and it pleased them, for they understood that David had never intended for Abner to be killed.

(38) And the king said to his servants, "Do you not know that there is a prince and a great man fallen this day in Israel?"

Perhaps in explanation to his servants as to why he mourned the man who had so recently been considered an enemy, David explained that Abner had been a great man and even a prince in the house of Saul, as he was Saul's first cousin and a member of the royal family, as well as having the important position as Saul's general.

(39) "And I am this day weak, though anointed king, and these men the sons of Zeruiah are too hard for me. The Lord shall reward the doer of evil according to his wickedness."

Although David had been anointed king, he was very new to the kingdom and had not yet been fully accepted by all of Israel, but Abner had been working on that.  Joab and Abishai, the sons of David's sister Zeruiah, were yet too powerful for David to make one of his first acts as king to punish them.  He said that the Lord would take care of their just punishment.

Jesus Foretells Destruction of the Temple

Continuing a Bible study of the Gospels:

(Mark 13:1) And as He went out of the temple, one of His disciples said to Him, "Master, see what manner of stones and what buildings are here!"

At the end of the last chapter, Jesus had been teaching in the temple.  He now left the temple and one of His disciples remarked to Him about the magnificence of the temple and its stones.  It was indeed a beautiful building with stones of enormous size.  The historian Josephus said that the massive stones were white and fifty feet long, twenty-four wide, and sixteen thick.  The disciple marveled at the beauty of the white buildings and the enormous size of the stones.

(2) And Jesus, answering, said to him, "See these great buildings? There shall not be left one stone upon another that shall not be thrown down."

Jesus told the disciple to behold how beautiful and strong the buildings were.  The disciple surely thought the buildings were of such grandeur and especially strength that they would likely stand for generations to come.  However, Jesus told him it would be destroyed and there wouldn't be left one stone upon another that won't have been thrown down.

(3) And as He sat upon the Mount of Olives across from the temple, Peter and James and John and Andrew, asked Him privately, (4) "Tell us, when shall these things be? And what shall be the sign when all these things shall be fulfilled?"

Jesus then sat upon the Mount of Olives which was directly east of the temple where He had a good view of the temple.  Peter, Andrew, James, and John came to Him privately away from the rest of the disciples and asked Him when the things He spoke of would happen and what would be the sign of its coming.

(5) And Jesus, answering them, began to say, "Take heed, lest any man deceive you."

Jesus began His answer with a warning that they should watch out that no one deceived them.

(6) "For many shall come in My name, saying, 'I am Christ,' and shall deceive many."

Jesus warned that there would come many false Christs claiming to be the Messiah.  The Jews, having rejected the true Messiah, would perhaps be more susceptible to believing a false Christ.

(7) "And when you hear of wars and rumors of wars, do not be troubled, for these things must be, but the end won't be yet."

Jesus told them they would hear of wars and rumors of wars, but they were not to be troubled by those.  They would happen, but it did not mean the end of the state of Israel at that time.

(8) "For nation shall rise against nation, and kingdom against kingdom, and there shall be earthquakes in diverse places, and there shall be famines and troubles; these are the beginnings of sorrows."

Nations and kingdoms would indeed rise up against one another.  There would be earthquakes in different places, as well as famines and other troubles, and those would be the beginning of the sorrows to come to Israel.

(9) "But take heed to yourselves, for they shall deliver you up to councils, and in the synagogues you will be beaten, and you will be brought before rulers and kings for My sake, for a testimony against them."

Jesus told them to watch out for themselves as they would be delivered up to councils and they would be beaten.  They would be brought before rulers and kings for Christ's sake, for professing Him and preaching His gospel, and that would, of course, be a testimony against those who rejected their message of Christ.

(10) "And the gospel must first be proclaimed among all nations."

Jesus said that before the destruction of Jerusalem would come, the gospel must first be proclaimed to all the nations, at least all the ones in their part of the world which was all they knew.

(11) "But when they lead and deliver you up, take no thought beforehand about what you will speak, nor premeditate, but whatever is given you in that hour, speak that, for it is not you who speaks, but the Holy Ghost."

Jesus told the disciples that when they were indeed delivered up to councils, rulers, and kings, they were not to be anxious and concern themselves with what to say, but the Holy Spirit would give them the words to speak, and they were to speak those boldly and with confidence.

(12) "Now brother will betray brother to death, and father, his son, and children will rise up against parents, and will cause them to be put to death."

There would be such a rage against Christ and His gospel, that even close relations would have their close relatives put to death because of Him.

(13) "And you will be hated of all for My name's sake, but he who endures to the end shall be saved."

Jesus warned that they would be hated by all men because of Jesus and His gospel, but He gave them encouragement, saying that whoever endured all the afflictions and persevered in the faith of Christ would be saved with an everlasting salvation.

(14) "But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judaea flee to the mountains."

The Jews had been rebelling against the Romans, as well as persecuting Christians, and Jesus warned that when they saw the abomination of desolation, the abomination of Roman soldiers plowing through their holy city bringing desolation, they were to flee to the mountains.  This had been prophesied by the prophet Daniel in Daniel 9:27.  When they saw this unfold, those who were in Judaea should run for the hills and mountains.  "Let the reader understand" appears to be a parenthetical statement made by Mark, rather than the words of Jesus.  However, Matthew said something similar when relating his account of this warning by Jesus, so perhaps Jesus did say it, but His usual words were "He who has ears, let him hear."  It doesn't seem right that He would say that a reader understand, unless He was speaking of understanding the prophecy of Daniel, which would make sense.  Since two Gospel writers wrote it, it does begin to make sense that Jesus said it about the prophecy of Daniel, as it wasn't a completely direct and clear prophecy:

"And he shall confirm the covenant with many for one week, and in the midst of the week he shall cause the sacrifice and the oblation to cease; and for the overspreading of abominations, he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate." - Daniel 9:27

(15) "And let him who is on the housetop not go down into the house, neither enter to take anything out of his house."

Jesus had just warned that all in Judaea should flee to the mountains.  He added further that they should not take the time to go back into their houses to take anything with them.

(16) "And let him who is in the field not turn back again to take up his garment."

Furthermore, if any person was working in the field, he should not take even what little time it would be to grab any outerwear.

(17) "But woe to those who are with child and to those who are nursing in those days."

Jesus lamented the situation of pregnant and nursing mothers in those days because it would be difficult for them to flee in haste, making it more likely they would fall into the hands of the enemy.

(18) "And pray that your flight be not in the winter."

Having to flee in the winter would be very difficult, too, in inclement weather on bad roads.

(19) "For in those days shall be affliction such as has not been from the beginning of the creation which God created until this time, neither shall be."

Jesus warned that in those days there would be so much affliction and misery the likes of which had not been seen since the beginning of time and would not be seen again. 

(20) "And except that the Lord had shortened those days, no flesh would be saved; but for the elect's sake whom He has chosen, He has shortened the days."

Jesus said that unless those days were shortened, no flesh would be able to survive.  However, for His chosen elect, the Lord would shorten those days.  Note that Jesus spoke in the past tense.  The Lord had already shortened the days for His elect.  This destruction was already a done deal, but the Lord shortened it to save His remnant, as He always does.  He never entirely destroys or allows His chosen people to be completely destroyed.

(21) "And then if any man says to you, 'Lo, here is Christ,' or 'Lo, there,' do not believe him. (22) For false Christs and false prophets shall rise and will show signs and wonders to seduce, if possible, even the elect."

Jesus warned that there would arise men claiming to be Christ and prophets declaring the Messiah was there to deliver them from their distress.  They would even show signs and wonders to seduce the people to believe them, some of them so convincing, that if it were possible, they might even deceive the elect.  Scripture says it is not possible to those who are truly saved:

"My sheep hear My voice and I know them, and they follow Me. And I give them eternal life and they shall never perish, neither shall anyone pluck them out of My hand. My Father who gave them to Me is greater than all, and no one is able to pluck them out of My Father's hand. I and My Father are One." - John 10:27-30

"For I am persuaded that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Jesus Christ our Lord." - Romans 8:38-39

(23) "But take heed; behold, I have foretold you all things."

Jesus warned His disciples to give careful attention to the things He had told them so that they might be prepared when they saw the signs and be on guard against every deception and temptation.  Jesus told them He had told them all things regarding their question about when the destruction of the temple would be.

(24) "But in those days after that tribulation, the sun shall be darkened, and the moon shall not give her light."

This is where Jesus seemed to take a turn and begin talking about His second coming.  He had indeed made a point to tell them He had foretold all things, as if that was the end of that one discussion, and now He began another topic.  He spoke of the days after that tribulation which could very logically mean a long time afterward at the end of the world.  However, the same account in Matthew said that Jesus said, "Immediately after the tribulation of those days..."  

That is the reason I really loved my chronological Bible study because it would include all these accounts together.  However, I was challenged to read the gospel accounts to "see what Jesus said..." about certain things in our culture.  Reading just Mark's account would surely lead one to believe Jesus had to be talking about His second coming and the end of the world.  However, combined with Matthew's "Immediately," one might have a different take.

In my study of Matthew, I could see how the dust and smoke of complete destruction could black out the sun and moon.  However, John Gill, in his Exposition of the Bible, wrote that this and the following few verses were meant to be symbolic.  After the destruction of Jerusalem and the temple of God, the Shekinah glory of the Lord, represented by the sun, was gone.  All symbols of the Lord's divine presence were destroyed.  The moon would not give her light.  That light that shone in darkness, that light of the world, that goodness and knowledge of truth and life that was visible in the light, was now extinguished.

(25) "And the stars of heaven shall fall and the powers that are in heaven shall be shaken."

Very reasonably, one can follow Gill's logic that this was symbolic and see that the stars of heaven might be the rabbis and teachers of God's Word, and that the powers that were present in that Word of truth would be shaken to the core.

(26) "And then they shall see the Son of Man coming in the clouds with great power and glory. (27) And then He will send His angels and will gather together His elect from the four winds from the uttermost part of the earth to the uttermost part of heaven."

Then would the Son of Man come with great power and glory, but not in a physical visible form, but as the Word that He has always been from the beginning.  This time it would not be for the Jews, God's chosen people, but He would send His messengers out to the four corners of the world, to the Gentiles, to the uttermost regions under heaven, to build His kingdom on earth, the Christian church.

Although Jesus's words clearly seem to be about the destruction of the Jewish state, that is not to say they can't also be about the second coming of Christ at the end.  In Mark's account, the disciples had asked when the falling of the temple that Jesus spoke about would occur and "...what shall be the sign when all these things shall be fulfilled?"  However, in the account in Matthew, they had asked a bit more specifically than that, and asked, "...what will be the sign of Your coming, and of the end of the world?"  I believe that, as often occurs in prophecy, it can refer to both the destruction of Jerusalem and the end of the world.  Often Jesus quoted as prophecy something that was fulfilled at that time it was originally quoted, but also referred to what was happening in His time.

(28) "Now learn a parable of the fig tree; when her branch is yet tender and puts forth leaves, you know that summer is near. (29) So you, in like manner, when you see these things come to pass, know that it is near, at the doors."

Jesus told His disciples that just as they recognized the signs when summer was near, when they saw the things He had spoken of, they would know that the destruction was near.

(30) "Verily, I say to you that this generation shall not pass till all these things be done."

Jesus did give them a window of time when the things He had spoken of would occur; the present generation of men would not completely pass away before those things would happen.

(31) "Heaven and earth shall pass away, but My words shall not pass away."

Jesus's prophetic words were so completely true that even as heaven and earth might pass away, His words never would.  The things He spoke of were absolutely sure to happen.

(32) "But of that day and hour no man knows, no, not the angels who are in heaven, neither the Son, but the Father."

Although Jesus gave them a 40 year window of when those things would happen, He said that no one knew exactly when it would happen, not even Jesus at that time, but only His Father in heaven knew.  As God the Son in heaven, Jesus surely knew when they would happen, but as the Son of man on earth, He had not been granted that particular knowledge at that time.

(33) "Take heed, watch and pray, for you do not know when the time is."

Because they did not know when total destruction would happen, Jesus warned His disciples to be careful, watch for the signs, and pray.

(34) "It is as a man taking a far journey who left his house and left authority to his servants, and to every man his work, and commanded the porter to watch."

Just as a man might take a far journey and leave his house under the authority of his servants, and left everyone to their work, and a doorkeeper to watch, so it would be when Jesus left them to carry on His ministry.

(35) "Watch therefore, for you do not know when the master of the house is coming, in the evening, or at midnight, or at the cockcrowing, or in the morning, (36) Lest coming suddenly, he finds you sleeping."

Jesus exhorted them to watch and be ready at all times of the day or night, lest they be found surprised and unprepared.

(37) "And what I say to you, I say to all, 'Watch!'"

I love this powerful end statement by Jesus.  What He had told those four disciples, He would tell everyone.  It was meant for even us today reading that message; we should always be mindful of the signs, and always be ready for Jesus.  The parable of the master of the house sounds like Jesus gone away and returning, finding people not ready for His return.  It doesn't have to be at Jesus's second coming; no one knows if he might meet Jesus when he dies unexpectedly.  We should always be ready for Jesus!  One of my favorite songs is this one by Casting Crowns, and it says it beautifully:

While You Were Sleeping

Oh, little town of Bethlehem, looks like another silent night. Above your deep and dreamless sleep, a giant star lights up the sky. And while you're lying in the dark, there shines an everlasting light, for the King has left His throne and is sleeping in a manger tonight, tonight. Oh, Bethlehem, what you have missed while you were sleeping, for God became a man and stepped into your world today. Oh, Bethlehem, you will go down in history as a city with no room for its King, while you were sleeping, while you were sleeping.

Oh, little town of Jerusalem, looks like another silent night. The Father gave His only Son. The way, the truth, the life had come, but there was no room for Him in the world He came to save. Jerusalem, what you have missed while you were sleeping. The Savior of the world is dying on your cross today. Jerusalem, you will go down in history as a city with no room for its King, while you were sleeping, while you were sleeping.

United States of America, looks like another silent night, as we're sung to sleep by philosophies that save the trees and kill the children. And while we're lying in the dark, there's a shout heard 'cross the eastern sky, for the Bridegroom has returned and has carried His bride away in the night, in the night. America, what will we miss while we are sleeping? Will Jesus come again and leave us slumbering where we lay? America, will we go down in history as a nation with no room for its King? Will we be sleeping? Will we be sleeping? United States of America, looks like another silent night.

Jesus Foretells Destruction of Jerusalem and Gives Signs for the End

Continuing a Bible study of the gospels:

(Matthew 24:1) And Jesus went out and departed from the temple; and His disciples came to Him to show Him the buildings of the temple.

At the end of the last chapter and post, Jesus had been lamenting over Jerusalem because He had come to save her, but she had rejected Him, and now she must suffer the consequences.  As He departed from the temple where He had been speaking, His disciples came to show Him all the buildings of the temple, which meant the temple walls themselves and the courts and porches, etc.  The historian Josephus described the walls of the temple and made them sound as if they were quite a site to see.  Some of the stones were 70 feet long and eight feet high!  The enormous stones were said to be white, either of marble, or beautifully painted with variegated colors.

(2) And Jesus said to them, "Do you not see all these things? Verily, I say to you, there shall not be one stone left here upon another, that shall not be thrown down."

Jesus asked His disciples if they could not consider what was going to happen to the temple.  At the time He spoke these things, no event could seem more improbable than the falling of the temple.  It was vast, rich, splendid, and oh so strong!  However, Jesus told them there was to come a time within their generation, He had said in the last chapter, that their temple would fall and there would not be even one stone left on top of another that had not been thrown down.

(3) As He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the world?"

Jesus sat on the Mount of Olives across from the temple where He could sit and have a full view of it.  His disciples came to Him privately, whether that means all the disciples came privately apart from the multitude, or only a few disciples broke away from the other disciples to talk to Him, scripture doesn't really say.  The account in Mark says that there were at least four disciples who came to Him, Peter, Andrew, James, and John.  They seem a bit confused as they asked when the destruction of the temple would be, and what the sign of Jesus's coming and the end of the world would be, as if they would all occur at the same time.

(4) And Jesus answered and said to them, "Take heed that no man deceives you. (5) For many shall come in My name, saying, 'I am Christ,' and shall deceive many."

Although this has always seemed an end-time prophecy, with the likes of the anti-Christ deceiving many, this is probably an answer relative only to the destruction of Jerusalem.  Jesus warned the disciples not to be deceived, that there would be many who would come claiming to be the Christ.  Indeed, there were historically recorded at least three so-called anti-Christs during the disciples' time.  Josephus wrote that the land was overrun with them, but there are three of whom we can be certain--Dositheus the Samaritan, Simon Magus, and Theudas.

(6) "And you shall hear of wars and rumors of wars; see that you are not troubled, for all these things must come to pass, but the end is not yet."

Once again, this sounds like a sign of the end times of the world, but taken in context of the question put to Him, I believe this regards the destruction and end of Jerusalem.  Also to repeat, the disciples probably did think that the end of Jerusalem was the end of the world and would bring the second coming of Christ.  Dr. John Gill, in his Exposition of the Bible, wrote about many wars and rumors of war at that time:  "Under Cureanus the Roman governor, a sedition was raised on the day of the passover, in which twenty thousand perished; after that, in another tumult, ten thousand were destroyed by cut-throats: in Ascalon two thousand more, in Ptolemais two thousand, at Alexandria fifty thousand, at Damascus ten thousand, and elsewhere in great numbers. The Jews were also put into great consternation, upon hearing the design of the Roman emperor, to put up his image in their temple."  Jesus told His disciples not to be troubled, so as to leave the land or stop preaching, for all the things Jesus described would have to come to pass, but it would not yet be the end.  Jesus probably meant that the destruction of Jerusalem would not yet be at its end; however, He might have been telling them that the end of the world would not be at that time.

(7) "For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in diverse places."

Once again, Dr. Gill wrote:  "And so it was, the Jewish nation rose up against others, the Samaritans, Syrians, and Romans: there were great commotions in the Roman empire, between Otho and Vitellius, and Vitellius and Vespasian; and at length the Romans rose up against the Jews, under the latter, and entirely destroyed them."  Regarding famines preceding the destruction of Jerusalem, Albert Barnes wrote in His Notes on the Bible, "There was a famine foretold by Agabus, which is mentioned by Tacitus, Suetonius, and Eusebius, and which was so severe in Jerusalem, Josephus says, that many people perished for want of food. Four times in the reign of Claudius (41-54 a.d.) famine prevailed in Rome, Palestine, and Greece."  The early Bible commentators I study agree there were also pestilences, "Raging epidemic diseases; the plague, sweeping off multitudes of people at once," wrote Barnes.  "It is commonly the attendant of famine, and often produced by it."  A pestilence is recorded as raging in Babylonia, A.D. 40 by the Jewish historian Josephus.  There is also one recorded in Italy, A.D. 66 by the Roman historian Tacitus.  Both of these took place before the destruction of Jerusalem.  Tacitus and others also wrote of earthquakes that took place in various places at that time.

(8) "All these are the beginnings of sorrows."

Jesus told His disciples these things He foretold were only the beginning of sorrows, suggesting far greater calamities were yet to come before the end.

(9) "Then they will deliver you up to be afflicted, and will kill you; and you will be hated by all nations for My name's sake."

Jesus warned His very own disciples that they would be persecuted and killed, and hated by all nations for His name's sake.  Indeed, the disciples were beaten and imprisoned and even killed.  They would be hated by all nations just because they were followers of Christ!  Jesus had warned them of this back in the tenth chapter of Matthew when He sent them out in their Christian ministry.  However, He had also said in His beatitudes in chapter 5 that they rejoice and be exceedingly glad when they were persecuted for their reward in heaven would be great.

(10) "And then shall many be offended, and shall betray one another, and shall hate one another."

There would be many people including apostates who would fall away when things got difficult, and they would betray one another to save themselves.  They would hate one another; not that true Christians would hate their brethren, but apostates and those who never came to follow Christianity would hate each other and the true followers of Christ.

(11) "And many false prophets shall rise, and shall deceive many."

There would be many men pretending to be prophets or foretellers of future events.  The apostle Paul spoke of some of them in his letters, namely Hymenaeus and Philetus (2 Timothy 2:17).  Josephus wrote, "The tyrannical zealots who ruled the city suborned 'many false prophets' to declare that aid would be given to the people from heaven. This was done to prevent them from attempting to desert, and to inspire confidence in God."

(12) "And because iniquity shall abound, the love of many shall wax cold."

Because such false teaching and persecuting iniquity would abound, good people, even Christians, would become shy and suspicious of one another, and alienations would be created.  Matthew Henry, in his Commentary on the Whole Bible, stated it perfectly, "The devil is the accuser of the brethren, not only to their enemies, which makes persecuting iniquity abound, but one to another, which makes the love of many to wax cold."

(13) "But he who shall endure to the end, the same shall be saved."

Those who endured in the profession of faith in Christ through the tribulation and violent persecution by wicked men, and followed His pure and incorrupt doctrines to the end, would be saved.  Biblical commentators have differing opinions on what this form of saving would take.  Some have suggested they would be saved from the destruction of Jerusalem, while others say this means they will be ultimately saved in the end with their souls in eternal glory.  I always assumed it meant the latter, as in most all cases when this is written in the Bible.  However, Adam Clarke, in his Commentary on the Bible, wrote, "It is very remarkable that not a single Christian perished in the destruction of Jerusalem, though there were many there when Cestius Gallus invested the city; and, had he persevered in the siege, he would soon have rendered himself master of it; but, when he unexpectedly and unaccountably raised the siege, the Christians took that opportunity to escape."  That is a fact I never knew!  It reminds me of the six day war in 1967 when Israel was completely outnumbered and the odds totally against her, but she miraculously prevailed with very little loss as compared to her attackers.  There is no denying that throughout history little Israel has remained God's special people and He continues to protect and fight for her.

(14) "And this gospel of the kingdom shall be preached in all the world for a witness to all nations, and then the end will come."

It is really remarkable to me that this has always been seen as an end-time prophecy for us living now.  Perhaps it is, as God's word always seems to have multiple meanings; after all, the entire Bible is written for our learning.  I can hear even now Bible commentators declaring that now with the internet the gospel has indeed been preached throughout the world.  However, again taken in context, it appears that Jesus was just talking about the end of Jerusalem in A.D. 70.  Indeed, we can see from Paul's writings that the gospel had indeed been preached to all the world as it existed at their time (Romans 1:8, Colossians 1:6, Colossians 1:23).

(15) "When you therefore see the abomination of desolation spoken of by Daniel the prophet stand in the holy place (whoever reads, let him understand), (16) Then let those who are in Judaea flee to the mountains."

Once again, I am struck by the fact that many have interpreted this abomination of desolation to still be coming, even though there is a parenthetical exhortation to really understand what is written.  The term "abomination of desolation" doesn't refer to just one thing; it means an "abominable desolation" of the holy city.  Jesus referenced Daniel's prophecy mentioned in several Old Testament verses, but perhaps most understandable is Daniel 9:27, "...he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate."  Daniel's prophecy appears to be foretelling a desolate temple that no longer serviced the Lord and an overspreading of many abominations that made the holy city desolate.  Jesus tells His disciples that when they see this happening, those who are in Judaea should flee to the mountains.  Indeed, according to what was written by Adam Clarke in his commentary on verse 13 above, the Christians indeed escaped.

(17) "Let him who is on the housetop not go down to take anything from his house; (18) Neither let him who is in the field go back to take his clothes."

Jewish houses had flat roofs that were favorable places for resting.  Jesus warned that not only should the people flee, but they should do it without delay, not taking any time to go back for their things.

(19) "And woe to those who are with child and to those who are nursing in those days."

Jesus proclaimed woe to pregnant women and nursing mothers because they would not be able to make their escape as quickly as others.

(20) "But pray that your flight be not in the winter nor on the sabbath day."

The destruction was definitely coming.  Jesus did not urge prayer against that.  But He advised that they pray that their flight from Jerusalem not be in the winter when travel would be more difficult, or on the Sabbath when travel was prohibited and they might be seen by non-Christian Jews who would seek to punish them.

(21) "For then shall be great tribulation such as has not been since the beginning of the world to this time, no, nor ever shall be."

Jesus warned that there would be great tribulation the likes of which had never been seen since the beginning of the world.  Imagine, the burning of Sodom and Gomorrah and even more, their terrible bondage in Egypt, nothing compared to what was about to happen.  Jesus said there would never be tribulation as terrible as this again.  That is hard to imagine when one considers the Holocaust during Hitler's reign.  The historian Josephus indeed wrote that never had a city suffered so much during the destruction of Jerusalem.  Jesus had wept over the city knowing what was soon to happen to it.

(22) "And except those days be shortened, there would be no flesh saved; but for the elect's sake those days will be shortened."

Jesus said that the days of the end siege would be shortened or else not one man could survive.  For His elect's sake, the Christians, the days would be shortened to leave a remnant, as God always does.  He never allows His people to be completely destroyed.  Josephus wrote that those who perished in the siege numbered 1,100,000, and that did not include those who were slain in other places.

(23) "Then if any man says to you, 'Lo, here is Christ!' or 'There,' do not believe it."

As the Jews expected the Messiah to deliver them from Roman oppression, they would be anxiously looking for Him during these calamities.  Some would proclaim to be Christ and would lure followers, but Jesus said not to believe them. 

(24) "For there shall arise false Christs and false prophets, and they will show great signs and wonders so much so, that if it were possible, they would deceive the very elect."

Jesus said there would indeed arise men claiming to be Christ and false prophets claiming to deliver the people from the Romans.  They would show great signs and wonders that resembled miracles wrought by prophets.  Josephus wrote that they were sorcerers and magicians who led people out into the deserts and promised to work miracles to save them.  The great signs and wonders they would perform would be so great that they might have even deceived the elect, "if it were possible."  That is how wondrous those signs would be, but Christ's elect had seen Him, heard Him, and known Him, and would not be fooled.

(25) "Behold, I have told you before. (26) Therefore if they say to you, 'Behold, He is in the desert,' do not go there; 'Behold, He is in the secret chambers,' do not believe it."

Whether Jesus meant that He had warned them before about false Christs, or whether He meant that He was telling them these things before they happened so that they would be aware and on guard, the desired result is the same.  They were not to believe any assertions that Christ was present during the destruction of Jerusalem.

(27) "For as the lightning comes out of the east and shines even to the west, so shall also the coming of the Son of Man be."

To me it seems Jesus was saying that when He comes, just as lightning lights up the whole sky, so will His coming be; there will be no mistaking when He comes.  I think He was saying it so that they not be deceived by any other reports of Him, and also in answer to the second part of their question in verse 3 as to the sign of His coming and of the end of the world.  They thought it would all happen at the same time as the destruction of Jerusalem, but Jesus now answers how His coming would be.  It would not be in the various places people would claim Him to be, but there would be no doubt when He came.  However, many of the Biblical scholars I study suggest that what is meant is that He would be in the act of destroying Jerusalem, as the Roman army came in from the east and swept westward over the city.  I prefer my interpretation, but in whatever is meant, it can be said that Jesus would not be found in the city ready to deliver His people from the destruction; Jerusalem was going to be destroyed.

(28) "For wherever the carcass is, there will the eagles be gathered together."

I believe Jesus was concluding His declaration that He would not be delivering Jerusalem from her fate.  She was already dead and the Roman eagles were coming for her.  It is written that the Roman armies indeed had eagles on their ensigns.

As this is a long chapter with much commentary, I will stop here in this post, and continue my study of the 24th chapter of Matthew in the next post.  In this first half of the chapter, Jesus has clearly answered the disciples' question about the signs of the coming end of Jerusalem.