The MacArthur Study Bible, NKJV

by John MacArthur

  24:29 the sun will be darkened. Such phenomena are a common feature of Day of the Lord prophecy (see Is. 13:9, 10; Ezek. 32:7, 8; Joel 2:10, 31; 3:15; Amos 8:9). The ultimate fulfillment of these prophecies takes place during the time of the Beast’s reign (Rev. 6:12, 13; 8:12).

  24:30 the sign of the Son of Man. I.e., the Son of Man Himself is the sign. The events described here precisely parallel the description in Dan. 7:13; Rev. 19:11–21. all the tribes of the earth will mourn. I.e., over their own rebellion. Israel in particular will mourn over their rejection of the Messiah (cf. Zech 12:10–12).

  24:31 from one end of heaven to the other. All the “elect” from heaven and earth are gathered and assembled before Christ. This is the culmination of world history, ushering in the millennial reign of Christ (cf. Rev. 20:4).

  24:32 parable from the fig tree. When the fig branch “puts forth leaves,” only a short time remains until summer. Likewise, when the final labor pains begin (see note on v. 14), Christ’s return “is near; it is at the doors!” (v. 33).

  24:34 this generation. This cannot refer to the generation living at that time of Christ, for “all these things”—the abomination of desolation (v. 15), the persecutions and judgments (vv. 17–22), the false prophets (vv. 23–26), the signs in the heavens (vv. 27–29), Christ’s final return (v. 30), and the gathering of the elect (v. 31)—did not “take place” in their lifetime. It seems best to interpret Christ’s words as a reference to the generation alive at the time when those final hard labor pains begin (see note on v. 14). This would fit with the lesson of the fig tree, which stresses the short span of time in which these things will occur (see note on v. 32).

  24:35 Heaven and earth will pass away. Cf. Is. 24:18–20. See notes on 2 Pet. 3:10–13.

  24:36 day and hour. See note on Mark 13:32. The disciples wanted to fix the precise time, but this was not for them to know (Acts 1:7). Christ’s emphasis instead is on faithfulness, watchfulness, stewardship, expectancy, and preparedness. These are the lessons He taught in the parables that immediately follow.

  24:37 as the days of Noah were. Jesus’ emphasis here is not so much on the extreme wickedness of Noah’s day (Gen. 6:5), but on the people’s preoccupation with mundane matters of everyday life (“eating and drinking, marrying and giving in marriage”—v. 38), when judgment fell suddenly. They had received warnings, in the form of Noah’s preaching (2 Pet. 2:5)—and the ark itself, which was a testimony to the judgment that was to come. But they were unconcerned about such matters and therefore were swept away unexpectedly in the midst of their daily activities.

  24:40, 41 one will be taken. I.e., taken in judgment (cf. v. 39) just as in Noah’s day (“took them”; v. 39). This is clearly not a reference to the catching away of believers described in 1 Thess. 4:16, 17.

  24:43 the thief. As no one knows what hour the thief will come, no one knows the hour of the Lord’s return or the Day of the Lord that accompanies His coming (cf. 1 Thess. 5:2; 2 Pet. 3:10). But the believer is to be ready at all times.

  24:44 at an hour you do not expect. The parables that follow teach Christ’s followers to be ready in case He comes sooner than anticipated (vv. 43–51); and also to be prepared in case He delays longer than expected (25:1–13).

  24:45–51 The evil servant represents an unbeliever who refuses to take seriously the promise of Christ’s return (cf. 2 Pet. 3:4). Though he is an unbeliever (as demonstrated by his punishment—see note on 22:13), he is nonetheless accountable to Christ for the stewardship of his time. Jesus was teaching that every person in the world holds his life, natural abilities, wealth, and possessions in trust from God and must give account of how these things are used.

  24:51 weeping and gnashing of teeth. See note on 22:13.

  Matthew 25

  25:1–13 The parable of the 10 virgins is given to underscore the importance of being ready for Christ’s return in any event—even if He delays longer than expected. For when He does return, there will be no second chances for the unprepared (vv. 11, 12).

  25:1 ten virgins. I.e., bridesmaids. The wedding would begin at the bride’s house when the bridegroom arrived to observe the wedding ritual. Then a procession would follow as the bridegroom took the bride to his house for the completion of festivities. For a night wedding, “lamps,” which were actually torches, were needed for the procession.

  25:14–30 The parable of the talents illustrates the tragedy of wasted opportunity. The man who goes on the journey represents Christ, and the servants represent professing believers given different levels of responsibility. Faithfulness is what he demands of them (see note on v. 23), but the parable suggests that all who are faithful will be fruitful to some degree. The fruitless person is unmasked as a hypocrite and utterly destroyed (v. 30).

  25:15 talents. A talent was a measure of weight, not a specific coin, so that a talent of gold was more valuable than a talent of silver. A talent of silver (the word translated “money” in v. 18 is lit. silver) was a considerable sum of money. The modern meaning of the word “talent,” denoting a natural ability, stems from the fact that this parable is erroneously applied to the stewardship of one’s natural gifts.

  25:23 the joy of your lord. Both the man with 5 talents and the man with two received exactly the same reward, indicating that the reward is based on faithfulness, not results.

  25:24 a hard man. His characterization of the master maligns the man as a cruel and ruthless opportunist, “reaping and gathering” what he had no right to claim as his own. This slothful servant does not represent a genuine believer, for it is obvious that this man had no true knowledge of the master.

  25:26 you knew that I reap where I have not sown. In repeating the servant’s charge against him, the master was not acknowledging that it was true. He was allowing the man’s own words to condemn him. If the servant really believed the master to be the kind of man he portrayed, that was all the more reason for him not to be slothful. His accusation against the master—even if it had been true—did not justify his own laziness.

  25:29 to everyone who has, more will be given. See 13:12. The recipients of divine grace inherit immeasurable blessings in addition to eternal life and the favor of God (cf. Rom. 8:32). But those who despise the riches of God’s goodness, forbearance, and longsuffering (Rom. 2:4), burying them in the ground and clinging instead to the paltry and transient goods of this world, will ultimately lose everything they have (cf. 6:19; John 12:25).

  25:30 outer darkness…weeping and gnashing of teeth. See note on 22:13.

  25:31 He will sit on the throne of His glory. This speaks of the earthly reign of Christ described in Rev. 20:4–6. The judgment described here in vv. 32–46 is different from the Great White Throne judgment of Rev. 20:11–15. This judgment precedes Christ’s millennial reign, and the subjects seem to be only those who are alive at His coming. This is sometimes referred to as the judgment of the nations, but His verdicts address individuals in the nations, not the nations as a whole (cf. v. 46).

  25:32, 33 sheep. I.e., believers (10:16; Ps. 79:13; Ezek. 34). They are given the place at “His right hand”—the place of favor. goats. These represent unbelievers, consigned to the place of dishonor and rejection.

  25:34 prepared for you. This terminology underscores that their salvation is a gracious gift of God, not something merited by the deeds described in vv. 35, 36. Before “the foundation of the world,” they were chosen by God and ordained to be holy (Eph. 1:4)—predestined to be conformed to Christ’s image (Rom. 8:29). So the good deeds commended in vv. 35, 36 are the fruit, not the root of their salvation. The deeds are not the basis for their entrance into the kingdom, but merely manifestations of God’s grace in their lives. They are the objective criteria for judgment, because they are the evidence of saving faith (cf. James 2:14–26).

  25:40 the least of these My brethren. This refers in particular to other disciples. Some would apply this to national Israel; others to needy people in general. But here Christ is specifically commendin
g “those on His right” (v. 34) for the way they received His emissaries. See note on 18:5.

  25:46 everlasting punishment…eternal life. The same Gr. word is used in both instances. The punishment of the wicked is as never-ending as the bliss of the righteous. The wicked are not given a second chance, nor are they annihilated. The punishment of the wicked dead is described throughout Scripture as “everlasting fire” (v. 41); “unquenchable fire” (3:12); “shame and everlasting contempt” (Dan. 12:2); a place where “their worm does not die, and the fire is not quenched” (Mark 9:44–49); a place of “torments” and “flame” (Luke 16:23, 24); “everlasting destruction” (2 Thess. 1:9); a place of torment with “fire and brimstone” where “the smoke of their torment ascends forever and ever” (Rev. 14:10, 11); and a “lake of fire and brimstone” where the wicked are “tormented day and night forever and ever” (Rev. 20:10). Here Jesus indicates that the punishment itself is everlasting—not merely the smoke and flames. The wicked are forever subject to the fury and the wrath of God. They consciously suffer shame and contempt and the assaults of an accusing conscience—along with the fiery wrath of an offended deity—for all of eternity. Even hell will acknowledge the perfect justice of God (Ps. 76:10); those who are there will know that their punishment is just and that they alone are to blame (cf. Deut. 32:3–5).

  Matthew 26

  26:2 Passover. This was God’s chosen time for Christ to die. He was the antitype to which the Passover Lamb had always referred. Christ had always avoided His enemies’ plots to kill Him (Luke 4:29, 30; John 5:18; 10:39), but now it was His time (see note on v. 5). The true Lamb of God would take away the sin of the world (John 1:29).

  26:3 Caiaphas. Caiaphas served as High-Priest from A.D. 18 to 36, an unusually long tenure for anyone in that role. His longevity suggests he had a close relationship with both Rome and the Herodian dynasty. He was son-in-law to his predecessor, Annas (John 18:13; see note on Luke 3:2). He controlled the temple and no doubt personally profited from the corrupt merchandising that was taking place there (see note on 21:12). His enmity against Jesus seems intensely personal and especially malevolent; every time he appears in Scripture, he is seeking Jesus’ destruction.

  26:5 Not during the feast. The Jewish leaders, who had been eager to kill Him for so long, decided to postpone their plot until a more politically opportune time. But they could not; God’s chosen time had come (see notes on vv. 2, 18, 54).

  26:6 Simon the leper. Simon was almost certainly someone whom Jesus had healed of leprosy, for lepers were deemed unclean and therefore not permitted to socialize or even live in cities. See note on Lev. 13:2 for a discussion on leprosy.

  26:7 an alabaster flask of very costly fragrant oil. Mark sets the value at “more than three hundred denarii” (see note on Mark 14:5), nearly a year’s wages—very costly indeed. Even the expensive flask was broken (Mark 14:3), making the act that much more costly. “Alabaster” was a fine variety of marble, quarried in Egypt, which could be carved into delicate containers for storing costly perfumes. John tells us this woman was Mary, sister of Martha and Lazarus (John 12:3); thus Martha and Mary were evidently serving the meal for Simon the leper. Matthew and Mark mention that she anointed his head. John adds that she anointed His feet and wiped them with her hair. A similar act of worship is related in Luke 7:36–38, but the differences in timing, location, and other details make it clear that the two occasions were different.

  26:8 they were indignant. John says Judas was the spokesman who voiced the complaint, and that he did it for hypocritical reasons (John 12:4–6). Evidently the other disciples, being undiscerning, were quick to voice sympathy with Judas’ protest.

  26:11 For you have the poor with you always. Jesus certainly was not disparaging ministry to the poor—especially so soon after the lesson of the sheep and goats judgment (cf. 25:35, 36). However, He revealed here that there is a higher priority than any other earthly ministry, and that is worship rendered to Him. This would be an utter blasphemy for anyone less than God, so yet again He was implicitly affirming His deity (see notes on 8:27; 12:6, 8; 21:16; 22:42, 45).

  26:12 she did it for My burial. This does not necessarily mean that Mary was consciously aware of the significance of her act. It is doubtful that she knew of His approaching death, or at least how close it was. But this was an act of pure worship, her heart having been moved by God to perform a sacrificial and symbolic act, the full significance of which she probably did not know.

  26:13 a memorial to her. This promise was guaranteed by the inclusion of this story in the NT.

  26:15 thirty pieces of silver. The price of a slave (Ex. 21:32).

  26:17 the first day of the Feast of Unleavened Bread. The Passover lambs were killed (Mark 14:12) on 14 Nisan (Mar./Apr.). That evening, the Passover meal was eaten. The Feast of Unleavened Bread followed immediately after Passover, from 15–21 Nisan. The entire time was often referred to either as “Passover” (Luke 22:1), or as the Feast of Unleavened Bread. Therefore the first day refers to 14 Nisan. See Introduction to John: Interpretive Challenges; see note on John 19:14.

  26:18 a certain man. Mark 14:13 and Luke 22:10 say they would be able to identify the man because he would be “carrying a pitcher of water,” a chore normally reserved for women. He was evidently someone they did not know, probably a servant of whoever owned the house with an “upper room,” where the Passover meal was to be eaten (Mark 14:15; Luke 22:12). Jesus had evidently made these arrangements clandestinely, in order to prevent His premature betrayal. Had Judas known ahead of time where the meal was to be eaten, he would surely have alerted the chief priests and elders (see vv. 14–16). But none of these things were to happen until the “time” was “at hand.” All of this reveals how Jesus Himself was sovereignly in control of the details of His own crucifixion (see notes on vv. 5, 54).

  26:20 sat down. Lit. “reclined” (see note on Mark 14:18; cf. John 13:25).

  26:26 Take, eat; this is My body. Jesus thus transformed the last Passover into the first observance of the Lord’s Supper. He is the central antitype in both ceremonies, being represented symbolically by both the paschal lamb of the Passover and the elements in the communion service. His statement, “this is My body” could not possibly have been taken in any literal sense by the disciples present that evening. See note on Luke 22:19.

  26:28 My blood of the new covenant. Covenants were ratified with the blood of a sacrifice (Gen. 8:20; 15:9, 10). Jesus’ words here echo Moses’ pronouncement in Ex. 24:8. The blood of the New Covenant is not an animal’s blood, but Christ’s own blood, shed for the remission of sins. See notes on Jer. 31:31–34; Heb. 8:1—10:18; 8:6.

  26:29 My Father’s kingdom. I.e., the earthly millennial kingdom (see Luke 22:18, 29, 30).

  26:30 sung a hymn. Probably Ps. 118. The Talmud designated Pss. 113–118 as the Hallel (praise psalms) of Egypt. These psalms were sung at Passover (see notes on Pss. 113–118).

  26:31 stumble. See v. 56. The Gr. word is the same word Jesus used for “offended” in 24:10, describing the falling away and spiritual treachery that would occur in the last days. Here, however, Jesus spoke of something less than full and final apostasy. In a moment of fleshly fear they disowned Christ (v. 34), but He prayed that their faith would not fail (Luke 22:32; John 17:9–11), and that prayer was answered. The verse Jesus quotes here is Zech. 13:7 (see note there).

  26:32 I will go before you to Galilee. See note on 28:7.

  26:34 before the rooster crows. Mark adds “twice.” The rooster would begin crowing about 3:00 a.m. (cf. Mark 13:35). Though Peter and all the disciples insisted that they would never deny Christ (vv. 33, 35), they were only a few hours away from fulfilling this prophecy (vv. 74, 75; Mark 14:66–72).

  26:36 Gethsemane. Lit. “oil press.” This was a frequent meeting place for Christ and His disciples (John 18:2), just across the Kidron Valley from Jerusalem (John 18:1). A garden of ancient olive trees is there to this day. Judas’ familiarity with Jesus’ patterns enabled him
to find Jesus there—even though Christ had not previously announced His intentions.

  26:38 sorrowful, even to death. His anguish had nothing to do with fear of men or the physical torments of the cross. He was sorrowful because within hours the full cup of divine fury against sin would be His to drink (see note on v. 39).

  26:39 this cup. Cf. v. 42. A cup is often the symbol of divine wrath against sin in the OT (Is. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21, 22; Ezek. 23:31–34; Hab. 2:16). The next day Christ would “bear the sins of many” (Heb. 9:28)—and the fullness of divine wrath would fall on Him (Is. 53:10, 11; 2 Cor. 5:21). This was the price of the sin He bore, and He paid it in full. His cry of anguish in 27:46 reflects the extreme bitterness of the cup of wrath He was given. not as I will, but as You will. This implies no conflict between the Persons of the Godhead. Rather, it graphically reveals how Christ in His humanity voluntarily surrendered His will to the will of the Father in all things—precisely so that there would be no conflict between the divine will and His desires. See John 4:34; 6:38; 8:29; Phil. 2:8. See note on John 5:30.

  26:41 the flesh is weak. The tenderness of this plea is touching. Christ Himself was well acquainted with the feeling of human infirmities (Heb. 4:15)—yet without sin. At that very moment He was locked in a struggle against human passions which, while not sinful in themselves, must be subjugated to the divine will if sin was to be avoided. See note on v. 39.

  26:47 Judas, one of the twelve. See v. 14. All 4 evangelists refer to Judas this way (Mark 14:10, 43; Luke 22:47; John 6:71). Only once (John 20:24) is another disciple so described. The gospel writers seem to use the expression to underscore the insidiousness of Judas’ crime—especially here, in the midst of the betrayal.