24:29-41 Christ foretells his second coming. It is usual for prophets to speak of things as near and just at hand, to express the greatness and certainty of them. Concerning Christ's second coming, it is foretold that there shall be a great change, in order to the making all things new. Then they shall see the Son of man coming in the clouds. At his first coming, he was set for a sign that should be spoken against, but at his second coming, a sign that should be admired. Sooner or later, all sinners will be mourners; but repenting sinners look to Christ, and mourn after a godly sort; and those who sow in those tears shall shortly reap in joy. Impenitent sinners shall see Him whom they have pierced, and, though they laugh now, shall mourn and weep in endless horror and despair. The elect of God are scattered abroad; there are some in all places, and all nations; but when that great gathering day comes, there shall not one of them be missing. Distance of place shall keep none out of heaven. Our Lord declares that the Jews should never cease to be a distinct people, until all things he had been predicting were fulfilled. His prophecy reaches to the day of final judgment; therefore he here, ver. 34, foretells that Judah shall never cease to exist as a distinct people, so long as this world shall endure. Men of the world scheme and plan for generation upon generation here, but they plan not with reference to the overwhelming, approaching, and most certain event of Christ's second coming, which shall do away every human scheme, and set aside for ever all that God forbids. That will be as surprising a day, as the deluge to the old world. Apply this, first, to temporal judgments, particularly that which was then hastening upon the nation and people of the Jews. Secondly, to the eternal judgment. Christ here shows the state of the old world when the deluge came. They were secure and careless; they knew not, until the flood came; and they believed not. Did we know aright that all earthly things must shortly pass away, we should not set our eyes and hearts so much upon them as we do. The evil day is not the further off for men's putting it far from them. What words can more strongly describe the suddenness of our Saviour's coming! Men will be at their respective businesses, and suddenly the Lord of glory will appear. Women will be in their house employments, but in that moment every other work will be laid aside, and every heart will turn inward and say, It is the Lord! Am I prepared to meet him? Can I stand before him? And what, in fact, is the day of judgment to the whole world, but the day of death to every one?

Verse 40. - The Lord gives two examples of the suddenness of his advent, and its effect in private life. Shall two be in the field. They shall be working together at their ordinary agricultural occupations, with nothing outwardly to distinguish one from the other, good and bad being mingled together. The one shall be taken (παραλαμβανεται is taken, the present implying certainty), and the other left (ἀφίεται, is deft). Christ speaks as though he saw the scene before him. The "taking" implies separation from companions, as Matthew 17:1; Matthew 18:16, etc. This is the work of the angels (ver. 31). There is some doubt as to the destiny of the two classes named. Are the good "taken" and the evil "left"? or are the evil "taken" and the good "left"? Some suppose that the terms allude to the sudden approach of a hostile army by which some are taken prisioners and others allowed to escape; or, since in the parable the tares are first gathered for the burning, those taken must be the wicked, those left are for storing in the everlasting garner. On the other hand, many commentators understand the verbs in a sense opposite to that mentioned above. As (ver. 31) the angels are sent forth to gather the elect, the "taken" are of this class, who are caught away to meet the Lord and his saints (1 Thessalonians 4:17; John 14:3), while the others are left for judgment and reprobation (2 Thessalonians 1:7-9). Bengel, continuing the reference to the Flood, writes, "Assumitur in tutelam (ver. 31), ut Noachus cum domo sua; sinitur in periculis, quicquid obveniat, ut homines in diluvio." The latter interpretation of the two seems to be the correct one. At any rate, it is plain that the nicest discrimination is exercised, and that among men and women, in all conditions of life, a final severance shall then be made, which shall apportion their lot in the other world.

Then shall two be in the field,.... About their proper business, of husbandry, ploughing, or sowing, or any other rural employment:

the one shall be taken; not by the preaching of the Gospel, into the kingdom of God, or Gospel dispensation; though such a distinction God makes, by the ministry of the word, accompanied by his Spirit and power; nor by angels, to meet Christ in the air, and to be introduced into his kingdom and glory; but by the eagles, the Roman army, and either killed or carried captive by them:

and the other left; not in a state of nature and unregeneracy, as many are, to whom the Gospel is preached; nor with devils at the last day, to be thrust down by them into the infernal regions; but by the Romans, being by some remarkable providence, or another, delivered out of their hands; which was the case of some few, and these of the meaner sort; and therefore persons of a rural life and occupation are instanced in.

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