(25-33) And there shall be signs in the sun.--See Notes on Matthew 24:29-35, Mark 13:24-31, where the "signs" are defined as the "sun being darkened, and the moon not giving her light."

Distress of nations.--The Greek for the first noun means literally, constraint, the sense of being hemmed in, as when we say "in great straits." It is used by St. Paul in 2Corinthians 2:4, and not elsewhere in the New Testament. The word for "perplexity" is used by St. Luke only.

The sea and the waves roaring.--The better MSS. give a different punctuation and reading, with perplexity from the roar of the sea, and of the surge, or wave. In the common reading we have another instance of agreement with St. Paul, in 1Corinthians 13:1, where the word is rendered "tinkling"--better, echoing, or resounding. Assuming, as has been suggested above, that St. Luke's report is of the nature of a paraphrase, we may, perhaps, connect this feature in it with his own experience. To one who had known the perils of waters narrated in Acts 27, no picture of the more dread phenomena of nature could be complete without "the sea and the waves roaring."

Verses 25-27. - The prophecy of the coming of the Son of man in glory. The signs which shall precede this advent. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. The Lord continues his solemn prophecy respecting things to come. Now, the question of the four disciples - to Which this great discourse was the answer - was, When were they to look for that awful ruin of city and temple of which their loved Master spoke? But they, it must be remembered, in their own minds closely connected the temple's fall with some glorious epiphany of their Master, in which they should share. He answers generally their formal question as to the temple, describing to them the very signs they are to look for as heralding the temple's fall. He now proceeds to reply to their real query respecting the glorious epiphany. The temple's ruin, that belonged to the period in which they were living; but the glorious epiphany, that lay in a far distance. "See," he said, "city and temple will be destroyed; this catastrophe some of you will live to see. The ruin will be irreparable; a new epoch will set in, an epoch I call 'the times of the Gentiles.' These once despised peoples will have their turn, for I shall be their Light. Ages will pass before these 'times of the Gentiles' shall be fulfilled, but the end will come, and then, and not till then, will the Son of man come in glory. Listen; these shall be the signs which shall herald this glorious advent: Signs in the sun, and in the moon, and in the stars." St. Matthew (Matthew 24:29) supplies more details concerning these "signs." The sun would be darkened, and the moon would not give her light; the stars would fall from heaven. These words are evidently a memory of language used by the Hebrew prophets to express figuratively the downfall of kingdoms. So Isaiah (Isaiah 13:10)speaks thus of the destruction of Babylon, and Ezekiel (Ezekiel 32:7) of the fall of Egypt (see too Isaiah 34:4). It is, however, probable that our Lord, while using language and figures familiar to Hebrew thought, foreshadowed a literal fulfillment of his words. So Godet, who picturesquely likens our globe just before the second advent to "a ship creaking in every timber at the moment of its going to pieces." He suggests that "our whole solar system shall then undergo unusual commotions. The moving forces (δυνάμεις), regular in their action tilt then, shall be, as it were, set free from their laws by an unknown power, and, at the end of this violent but short distress, the world shall see him appear" (see 2 Peter 3:10-12, where it is plainly foretold that tremendous physical disturbances shall precede the second coming of the Lord). The Son of man coming in a cloud. The same luminous cloud we read of so often in the Pentateuch: the flames of the desert-wanderings; the pillar of cloud and fire; the same bright cloud enveloped the Lord on the Mount of Transfiguration; it received him as he was taken up (Acts 1:9). Nothing is said in this place as to any millennial reign of Christ on earth. The description is that of a transitory appearance destined to effect the work upon quick and dead - an appear-ante defined more particularly by St. Paul in 1 Corinthians 15:23 and 1 Thessalonians 4:16, 17.

21:5-28 With much curiosity those about Christ ask as to the time when the great desolation should be. He answers with clearness and fulness, as far as was necessary to teach them their duty; for all knowledge is desirable as far as it is in order to practice. Though spiritual judgements are the most common in gospel times, yet God makes use of temporal judgments also. Christ tells them what hard things they should suffer for his name's sake, and encourages them to bear up under their trials, and to go on in their work, notwithstanding the opposition they would meet with. God will stand by you, and own you, and assist you. This was remarkably fulfilled after the pouring out of the Spirit, by whom Christ gave his disciples wisdom and utterance. Though we may be losers for Christ, we shall not, we cannot be losers by him, in the end. It is our duty and interest at all times, especially in perilous, trying times, to secure the safety of our own souls. It is by Christian patience we keep possession of our own souls, and keep out all those impressions which would put us out of temper. We may view the prophecy before us much as those Old Testament prophecies, which, together with their great object, embrace, or glance at some nearer object of importance to the church. Having given an idea of the times for about thirty-eight years next to come, Christ shows what all those things would end in, namely, the destruction of Jerusalem, and the utter dispersion of the Jewish nation; which would be a type and figure of Christ's second coming. The scattered Jews around us preach the truth of Christianity; and prove, that though heaven and earth shall pass away, the words of Jesus shall not pass away. They also remind us to pray for those times when neither the real, nor the spiritual Jerusalem, shall any longer be trodden down by the Gentiles, and when both Jews and Gentiles shall be turned to the Lord. When Christ came to destroy the Jews, he came to redeem the Christians that were persecuted and oppressed by them; and then had the churches rest. When he comes to judge the world, he will redeem all that are his from their troubles. So fully did the Divine judgements come upon the Jews, that their city is set as an example before us, to show that sins will not pass unpunished; and that the terrors of the Lord, and his threatenings against impenitent sinners, will all come to pass, even as his word was true, and his wrath great upon Jerusalem.And there shall be signs in the sun, and in the moon,.... They shall be darkened, and suffer very strange and surprising eclipses:

and in the stars; they shall fall from heaven, as in Matthew 24:29 and so the Ethiopic version reads here: all which, as it may be understood in a literal sense, so it may likewise in figurative and mystical one, and be interpreted of the changes there should be in the Jewish state; See Gill on Matthew 24:29. So the Jewish writers (h) interpret the sun, the light, the moon, and stars, in Ecclesiastes 12:2. By the "sun" they understand the kingdom of the house of David; by "the light", the law; by "the moon", the sanhedrim; and by the stars, the Rabbins; and the same seem to be designed by the stars here:

and upon the earth distress of nations; upon the land of Israel; in the several nations and countries belonging to it; as Galilee of the nations, Judea, and the region beyond Jordan, shall be in great distress:

with perplexity; of mind, not knowing what to do, which way to go, or step to take; the Syriac version, instead of it, reads "clapping, or pressing of the hands"; which is done by persons, when in an agony and great distress:

the sea and the waves roaring; which design some unusual and extraordinary storms and tempests, and inundations in the sea of Galilee, or Tiberias, which would be so very terrible, as to cause great uneasiness, distress, and perplexity; and so some versions render it, "because of the sea", &c.

(h) In Prefat. Echa Rabbati, fol. 38. 4. Jarchi in Ecclesiastes 12.2.