Mateus 24
William MacDonald · Citado em PreceptAustin
Mateus 24
William MacDonald - Though warned that a flood was coming, they lived as if they were flood-proof. When it came, they were unprepared, outside the only place of safety. That is just the way it will be when Christ returns. Only those who are in Christ, the ark of safety, will be delivered. (BORROW Believer's Bible Commentary) AS IN THE DAY OF THE DELUGE SO ALSO IN THE DAY OF CHRIST so will the coming of the Son of Man be - Like the flood. When they see Him, it is too late to receive Him as Savior (see Heb 9:27, 28+) Henry Morris on so will - The coming of the Son of Man will be worldwide in extent and effect, as was the Flood. Criswell - The context of the passage would seem to indicate that the judgment of Christ's return and not the rapture of the church is in view. The "one taken" (Mt 24:40, 41) is taken in judgment; the one remaining is blessed to enter with the Lord into kingdom blessings. Indeed, the rapture of believers (1Th 4:13-18), it would seem, is not discussed in Matthew 24-25. (Believer's Study Bible) As discussed, some writers interpret Jesus' comparison of the last days with the days of Noah and those taken as believers who are raptured and those left as unbelievers who will be judged. However if one reads the Luke version of those who are taken, Jesus says "the flood came and destroyed them all." (Lk 17:27+). Jesus goes on to further emphasize the danger of destruction by comparing the last days to the days of Lot (Lk 17:28, 29+). In view of this clear teaching, it is surprising to see a number of writers interpret those taken as those who are saved rather than as those who will be destroyed! John Walvoord adds that "Because this event (Ed: Jesus' comparison with the days of Noah) is somewhat similar to the Rapture in that some are taken and some are left, post-tribulationists almost universally cite this verse as proof that the Rapture will occur as a part of the second coming of Christ after the Tribulation. However, a careful reading of the passage yields exactly the opposite result. At the Rapture of the church, those taken are those who are saved, and those who are left are left to go through the awful period, including the Great Tribulation. Here the situation is just in reverse. Those who are taken are taken in judgment, and those who are left are left to enter the millennial kingdom. In spite of the obvious fact that the illustration has to be reversed in order to make an application to the Rapture, posttribulationists sometimes point out that the Greek word airo, used to express "took them all away" (Mt 24:39), is a different word (Gr., paralambano) than used in Mt 24:40 and in Mt 24:41, "will be taken." Though admitting that in Mt 24:39 at the time of the Flood those taken were taken in judgment, they claim the change in wording justifies reading the Rapture into Mt 24:41-42. However, this conclusion is not only contrary to the text of Matthew 24 but does not take into consideration Luke 17 in its description of the Second Coming where Jesus said, "I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left" (Lk 17:34-35). In Luke, however, the question is asked by the disciples, "Where, Lord?" (Lk 17:37) In reply, Jesus said, "Where there is a dead body, there the vultures will gather" (Lk 17:37). In other words, the ones taken are obviously put to death in judgment in contrast to what will happen at the Rapture when the one taken is taken to heaven. There is no scriptural basis for reading the Rapture into Matthew 24. The occasion is entirely different. At the Rapture, the church, composed of those who are saved, is taken to heaven. At the second coming of Christ, the saved remain on earth, and the unsaved are taken away in judgment at the beginning of the millennial kingdom. The very word (airo) used to describe those taken away in Matthew 24:40-41 is used of Christ being taken away to the cross, obviously being taken in judgment as used here (cf. John 19:16NIV, "So the soldiers took charge of Jesus"). The conclusion for those living at the time of the Second Coming is similar to that of the time of Noah, "Therefore keep watch, because you do not know on what day your Lord will come" (Matt. 24:42). Though the passage is talking about the Second Coming of Christ and not the period preceding the Rapture, obviously, if those living in the period before the Second Coming, who are able to see signs of the Second Coming indicating its approach, should be watching, how much more should those waiting for the Rapture, which has no signs, live in constant expectation of the imminent return of Jesus for His church. (Borrow Every Prophecy of the Bible- Clear Explanations for Uncertain Times) Ivor Powell - Disciples ought to be constantly vigilant. The Savior was aware of a truth enshrined in the ancient proverb: "A stitch in time saves nine." Spurgeon's Morning and Evening on Matthew 24:39 -- Universal was the doom, neither rich nor poor escaped: the learned and the illiterate, the admired and the abhorred, the religious and the profane, the old and the young, all sank in one common ruin. Some had doubtless ridiculed the patriarch—where now their merry jests? Others had threatened him for his zeal which they counted madness—where now their boastings and hard speeches? The critic who judged the old man's work is drowned in the same sea which covers his sneering companions. Those who spoke patronizingly of the good man's fidelity to his convictions, but shared not in them, have sunk to rise no more, and the workers who for pay helped to build the wondrous ark, are all lost also. The flood swept them all away, and made no single exception. Even so, out of Christ, final destruction is sure to every man of woman born; no rank, possession, or character, shall suffice to save a single soul who has not believed in the Lord Jesus. My soul, behold this wide-spread judgment and tremble at it. How marvelous the general apathy! they were all eating and drinking, marrying and giving in marriage, till the awful morning dawned. There was not one wise man upon earth out of the ark. Folly duped the whole race, folly as to self-preservation—the most foolish of all follies. Folly in doubting the most true God—the most malignant of fooleries. Strange, my soul, is it not? All men are negligent of their souls till grace gives them reason, then they leave their madness and act like rational beings, but not till then. All, blessed be God, were safe in the ark, no ruin entered there. From the huge elephant down to the tiny mouse all were safe. The timid hare was equally secure with the courageous lion, the helpless cony as safe as the laborious ox. All are safe in Jesus. My soul, art thou in him? J C
Mateus 24
William MacDonald - The Son of Man will come when least expected by the masses. Therefore, His people should be on the tiptoes of expectancy. (BORROW Believer's Bible Commentary) (Bolding added) Warren
Mateus 24
William MacDonald - A servant manifests his true character by how he behaves in view of his Master's return. (BORROW Believer's Bible Commentary) Would have been on the alert (1127)(gregoreuo) means he would have been watchful, even refraining from physical sleep. Jesus is warning against a spiritual somnolence that can creep in and cause the loss of a Spirit enable vigilance and sense of readiness. He would have been on the alert (1127)(gregoreuo from egeiro = to arise, arouse) means to be watchful or to refrain from physical sleep. Later gregoreuo came to used in the moral sphere to call for one to be on the alert, vigilant and alertly watchful to avoid spiritual danger. Gregoreuo is used three times in the Olivet Discourse in Matthew (Mt 24:42, 43, 25:13) and three times in the version in Mark (Mk 13:34, 35, 37).
Mateus 24
William MacDonald - The evil servant represents a nominal (in name only) believer whose behavior is not affected by the prospect of his Master's soon return. (Borrow Believer's Bible Commentary) Douglas Sean O'Donnell on the evil slave - This man is harsh and godless because he believes in cheap grace: he thinks God is not looking and Jesus is not coming when he is sinning. We all know people like this outside the church. But this man seems to be inside the church. (That's the convicting twist of this parable.) Notice that he is called a "servant," he has "fellow servants," and he calls Jesus "my master." He is a professing believer-that is how we would say it. He might even be a churchgoer. He might even be a church-doer-he works on various committees, helps serve Communion, and smiles when you come through the front door. (Matthew Commentary-Preaching the Word) Phil Newton writes that "The master puts his slave in charge of the household's physical needs, and then leaves without pinpointing the date of his return. Even the evil slave (Mt 24:48) acknowledged his master though he refused to comply with the master's desires. Jesus calls him, "the master of that slave," (Mt 24:50) so that we see very clearly the implication: Jesus Christ is Lord and Master of every person, even of those who refuse to bow to His Lordship over their lives. The uniqueness of the Christian is that he confesses Jesus Christ to be Lord and in that confession submits to the authority of Christ as Lord. He bows to Christ as Lord before judgment forces unwilling confession (Phil 2:9-11-note). John MacArthur expresses this clearly: "Jesus is teaching that every person in the world holds his life, possessions, and abilities in trust from God, whether or not he acknowledges that trust or even acknowledges God. He will therefore be held accountable by his Creator for how he uses what he has been given" [MacArthur's New Testament Commentary: Matthew 24-28, 79]." (Alert, Ready, and Faithful)(Bolding added for emphasis = ALL will be held accountable!) Slave (1401)(doulos) see above. A good, faithful, loyal slave will be found willingly waiting and humbly heeding the Commander's orders to "Occupy (aorist imperative) till I come." (Lk 19:13KJV). Newton on says in his heart - The wise man, centuries before, said, "For as he thinks within himself, so he is" (Pr 23:7). Jesus warned concerning the religious hypocrites of Israel, "This people honors Me with their lips, but their heart is far away from Me" (Matt. 15:8). The evil slave had a little talk with himself. He had no trouble convincing himself of what he thought-that's characteristic of this kind of heart. He believed what he wanted to believe rather than what the master had spoken as truth. (Alert, Ready, and Faithful) Hendriksen on says in his heart - He is saying something "in his heart," that is, to himself. Now what a man says to himself is often even more important than what he says openly. See Pr. 23:7; Mt. 9:3, 21; Lk 12:17; 15:17-19. But within the secret precincts of his own being this particular man is conversing wickedly, irresponsibly. We are reminded of 1Peter 3:20; 2Peter 3:4. He is saying, "A long, long time is going to elapse before the master returns. In the meantime let me have some worldly fun." (Ibid) John Calvin said "The wicked have the seeds of hell in their own hearts." Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. And Jesus taught that "out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. These are the things which defile the man." (Mt 15:19, 20, Mk 7:21-23). My master is not coming for a long time - Jesus focuses on the wrong attitude of the evil slave. Beware when you lose a sense of the imminent return of Christ! It will likely be shortly followed by a heart attitude of apathy which devolves to a heart which compromises with worldliness and ultimately degrades to spiritual lethargy. It is dangerous to think that Christ cannot return until certain signs have been fulfilled. On the other hand, expectant and watchful readiness for His return is a great incentive to godly living and active witnessing. A T Robertson on my master is not coming for a long time - That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect… Scoffers will be asking where is the promise of the coming of Christ (2Pe 3:4). They will forget that God's clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2Pe 3:8). (Word Pictures in the New Testament) John
Mateus 24:37-42
William MacDonald - Though warned that a flood was coming, they lived as if they were flood-proof. When it came, they were unprepared, outside the only place of safety. That is just the way it will be when Christ returns. Only those who are in Christ, the ark of safety, will be delivered. (Believer's Bible Commentary: Old and New Testaments) AS IN THE DAY OF THE DELUGE SO ALSO IN THE DAY OF CHRIST Henry Morris on so will - The coming of the Son of Man will be worldwide in extent and effect, as was the Flood. Criswell - The context of the passage would seem to indicate that the judgment of Christ's return and not the rapture of the church is in view. The "one taken" (Mt 24:40, 41) is taken in judgment; the one remaining is blessed to enter with the Lord into kingdom blessings. Indeed, the rapture of believers (1Th 4:13-18), it would seem, is not discussed in Matthew 24-25. As discussed, some writers interpret Jesus' comparison of the last days with the days of Noah and those taken as believers who are raptured and those left as unbelievers who will be judged. However if one reads the Luke version of those who are taken, Jesus says "the flood came and destroyed them all." (Lk 17:27). Jesus goes on to further emphasize the danger of destruction by comparing the last days to the days of Lot (Lk 17:28, 29). In view of this clear teaching, it is surprising to see a number of writers interpret those taken as those who are saved rather than as those who will be destroyed! John Walvoord adds that "Because this event (Ed: Jesus' comparison with the days of Noah) is somewhat similar to the Rapture in that some are taken and some are left, posttribulationists almost universally cite this verse as proof that the Rapture will occur as a part of the second coming of Christ after the Tribulation. However, a careful reading of the passage yields exactly the opposite result. At the Rapture of the church, those taken are those who are saved, and those who are left are left to go through the awful period, including the Great Tribulation. Here the situation is just in reverse. Those who are taken are taken in judgment, and those who are left are left to enter the millennial kingdom. In spite of the obvious fact that the illustration has to be reversed in order to make an application to the Rapture, posttribulationists sometimes point out that the Greek word airo, used to express "took them all away" (Mt 24:39), is a different word (Gr., paralambano) than used in Mt 24:40 and in Mt 24:41, "will be taken." Though admitting that in Mt 24:39 at the time of the Flood those taken were taken in judgment, they claim the change in wording justifies reading the Rapture into Mt 24:41-42. However, this conclusion is not only contrary to the text of Matthew 24 but does not take into consideration Luke 17 in its description of the Second Coming where Jesus said, "I tell you, on that night two people will be in one bed; one will be taken and the other left. Two women will be grinding grain together; one will be taken and the other left" (Lk 17:34-35). In Luke, however, the question is asked by the disciples, "Where, Lord?" (Lk 17:37) In reply, Jesus said, "Where there is a dead body, there the vultures will gather" (Lk 17:37). In other words, the ones taken are obviously put to death in judgment in contrast to what will happen at the Rapture when the one taken is taken to heaven. There is no scriptural basis for reading the Rapture into Matthew 24. The occasion is entirely different. At the Rapture, the church, composed of those who are saved, is taken to heaven. At the second coming of Christ, the saved remain on earth, and the unsaved are taken away in judgment at the beginning of the millennial kingdom. The very word (airo) used to describe those taken away in Matthew 24:40-41 is used of Christ being taken away to the cross, obviously being taken in judgment as used here (cf. John 19:16NIV, "So the soldiers took charge of Jesus"). The conclusion for those living at the time of the Second Coming is similar to that of the time of Noah, "Therefore keep watch, because you do not know on what day your Lord will come" (Matt. 24:42). Though the passage is talking about the Second Coming of Christ and not the period preceding the Rapture, obviously, if those living in the period before the Second Coming, who are able to see signs of the Second Coming indicating its approach, should be watching, how much more should those waiting for the Rapture, which has no signs, live in constant expectation of the imminent return of Jesus for His church. (Borrow Every Prophecy of the Bible- Clear Explanations for Uncertain Times) Ivor Powell - Disciples ought to be constantly vigilant. The Savior was aware of a truth enshrined in the ancient proverb: "A stitch in time saves nine." Spurgeon's Morning and Evening on Matthew 24:39 -- Universal was the doom, neither rich nor poor escaped: the learned and the illiterate, the admired and the abhorred, the religious and the profane, the old and the young, all sank in one common ruin. Some had doubtless ridiculed the patriarch—where now their merry jests? Others had threatened him for his zeal which they counted madness—where now their boastings and hard speeches? The critic who judged the old man's work is drowned in the same sea which covers his sneering companions. Those who spoke patronizingly of the good man's fidelity to his convictions, but shared not in them, have sunk to rise no more, and the workers who for pay helped to build the wondrous ark, are all lost also. The flood swept them all away, and made no single exception. Even so, out of Christ, final destruction is sure to every man of woman born; no rank, possession, or character, shall suffice to save a single soul who has not believed in the Lord Jesus. My soul, behold this wide-spread judgment and tremble at it. How marvelous the general apathy! they were all eating and drinking, marrying and giving in marriage, till the awful morning dawned. There was not one wise man upon earth out of the ark. Folly duped the whole race, folly as to self-preservation—the most foolish of all follies. Folly in doubting the most true God—the most malignant of fooleries. Strange, my soul, is it not? All men are negligent of their souls till grace gives them reason, then they leave their madness and act like rational beings, but not till then. All, blessed be God, were safe in the ark, no ruin entered there. From the huge elephant down to the tiny mouse all were safe. The timid hare was equally secure with the courageous lion, the helpless cony as safe as the laborious ox. All are safe in Jesus. My soul, art thou in him? J C
Mateus 24:37-42
William MacDonald - The Son of Man will come when least expected by the masses. Therefore, His people should be on the tiptoes of expectancy. (Ibid) (Bolding added) Warren
Mateus 24:43-51
William MacDonald - A servant manifests his true character by how he behaves in view of his Master's return. (Believer's Bible Commentary) Would have been on the alert (1127)(gregoreuo) means he would have been watchful, even refraining from physical sleep. Jesus is warning against a spiritual somnolence that can creep in and cause the loss of a Spirit enable vigilance and sense of readiness. He would have been on the alert (1127)(gregoreuo from egeiro = to arise, arouse) means to be watchful or to refrain from physical sleep. Later gregoreuo came to used in the moral sphere to call for one to be on the alert, vigilant and alertly watchful to avoid spiritual danger. Gregoreuo is used three times in the Olivet Discourse in Matthew (Mt 24:42, 43, 25:13) and three times in the version in Mark (Mk 13:34, 35, 37).
Mateus 24:43-51
William MacDonald - The evil servant represents a nominal (in name only) believer whose behavior is not affected by the prospect of his Master's soon return. (Borrow Believer's Bible Commentary) Sean O'Connell on the evil slave - This man is harsh and godless because he believes in cheap grace: he thinks God is not looking and Jesus is not coming when he is sinning. We all know people like this outside the church. But this man seems to be inside the church. (That's the convicting twist of this parable.) Notice that he is called a "servant," he has "fellow servants," and he calls Jesus "my master." He is a professing believer-that is how we would say it. He might even be a churchgoer. He might even be a church-doer-he works on various committees, helps serve Communion, and smiles when you come through the front door. (Matthew Commentary-Preaching the Word) Phil Newton writes that "The master puts his slave in charge of the household's physical needs, and then leaves without pinpointing the date of his return. Even the evil slave (Mt 24:48) acknowledged his master though he refused to comply with the master's desires. Jesus calls him, "the master of that slave," (Mt 24:50) so that we see very clearly the implication: Jesus Christ is Lord and Master of every person, even of those who refuse to bow to His Lordship over their lives. The uniqueness of the Christian is that he confesses Jesus Christ to be Lord and in that confession submits to the authority of Christ as Lord. He bows to Christ as Lord before judgment forces unwilling confession (Phil 2:9-11-note). John MacArthur expresses this clearly: "Jesus is teaching that every person in the world holds his life, possessions, and abilities in trust from God, whether or not he acknowledges that trust or even acknowledges God. He will therefore be held accountable by his Creator for how he uses what he has been given" [MacArthur's New Testament Commentary: Matthew 24-28, 79]." (Alert, Ready, and Faithful)(Bolding added for emphasis = ALL will be held accountable!) Slave (1401)(doulos) see above. A good, faithful, loyal slave will be found willingly waiting and humbly heeding the Commander's orders to "Occupy (aorist imperative) till I come." (Lk 19:13KJV). Newton on says in his heart - The wise man, centuries before, said, "For as he thinks within himself, so he is" (Pr 23:7). Jesus warned concerning the religious hypocrites of Israel, "This people honors Me with their lips, but their heart is far away from Me" (Matt. 15:8). The evil slave had a little talk with himself. He had no trouble convincing himself of what he thought-that's characteristic of this kind of heart. He believed what he wanted to believe rather than what the master had spoken as truth. (Alert, Ready, and Faithful) Hendriksen on says in his heart - He is saying something "in his heart," that is, to himself. Now what a man says to himself is often even more important than what he says openly. See Pr. 23:7; Mt. 9:3, 21; Lk 12:17; 15:17-19. But within the secret precincts of his own being this particular man is conversing wickedly, irresponsibly. We are reminded of 1Peter 3:20; 2Peter 3:4. He is saying, "A long, long time is going to elapse before the master returns. In the meantime let me have some worldly fun." (Ibid) John Calvin said "The wicked have the seeds of hell in their own hearts." Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. And Jesus taught that "out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders. These are the things which defile the man." (Mt 15:19, 20, Mk 7:21-23). My master is not coming for a long time - Jesus focuses on the wrong attitude of the evil slave. Beware when you lose a sense of the imminent return of Christ! It will likely be shortly followed by a heart attitude of apathy which devolves to a heart which compromises with worldliness and ultimately degrades to spiritual lethargy. It is dangerous to think that Christ cannot return until certain signs have been fulfilled. On the other hand, expectant and watchful readiness for His return is a great incentive to godly living and active witnessing. A T Robertson on my master is not coming for a long time - That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect… Scoffers will be asking where is the promise of the coming of Christ (2Pe 3:4). They will forget that God's clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2Pe 3:8). (Word Pictures in the New Testament) John