V. 25.— Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. The disciples of Jesus are commanded to assemble on the first day of the week, at once to commemorate the death and resurrection of Christ. That a leading object of believers meeting was to commemorate the death of Christ is manifest from 1 Corinthians 11:20, "When ye come together therefore into one place, this is not to eat the Lord's supper," and Acts 20:7, to “ break bread;" but in times of persecution the disciples were laid under much temptation to forsake the assembling of themselves together. They might agree that they could pray and read the Scriptures at home, and no doubt there might be situations in which a believer might be justified in absenting himself. God has said, “ I will have mercy and not sacrifice," but our love is apt to wax cold, and we are prone to neglect what only particular circumstances may warrant us to omit. We are not only to believe, but to confess Christ before men. “ He that confesseth me before men,” &c.— The violent prejudices of the Jews against the doctrines of Christ, and the affliction and persecution to which the believers were exposed in Judea, was much calculated to prevent the brethren from making a bold and open profession of the truth; and hence it appears that some had forsaken the assembling with their brethren, perhaps satisfying themselves by alleging that they worshipped Christ in secret. Such conduct, however, was calculated to prevent the progress of the Gospel. It was putting the light under a bushel, and improperly endeavouring to shun the reproach of the Cross. Yet some of the Hebrews acted thus. It was their custom or manner to absent themselves from the meetings of the brethren, thus neglecting a part of the will of Christ, which is at once a great means of impressing the truth upon our minds, by our observance of those ordinances in which it is embodied, and of diffusing the truth in the world by exhibiting it to our brethren of men. But exhorting.— One great object of believers assembling themselves together is to exhort one another. We have ample directions on this subject in the Epistle to the Corinthians, 1 Corinthians 14 : It is true, there is a special reference to the exercise of spiritual gifts, which have now ceased, but we are taught, by the abundant manner in which they were bestowed, that it is not the Lord's will that His people should be exclusively instructed or edified by the elders or overseers, although this is a most important part of their office, and much conduces to the edification of the people of God; but that the brethren should from time to time also edify one another. Miraculous gifts were not bestowed on all: by which we are taught that all are not qualified to instruct and edify their brethren; but they were bestowed upon many for the benefit of the Church. And thus we are taught,— "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ, in whom be praise and dominion for ever and ever. Amen." 1 Peter 4:10-11. The Apostle expresses his confidence in his brethren in Rome,— "And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." Romans 15:14. The same word is rendered exhort and comfort, for in admonishing each other the mutual exhortations of believers must be based on the glorious doctrines of the Gospel. And so much the more...—This evidently refers to the destruction of Jerusalem, which had been foretold by the Lord with the greatest clearness. He described it as the coming of the Son of man, Matthew 24:30; Matthew 24:37-39, which has been the occasion of the unscriptural tenet of the personal reign. It is called the "great and terrible day of the Lord," Joe 2:31, Acts 2:19-20. While, as we have seen it was foretold, Habakkuk 1:5-6, Acts 13:40-41, and its certainty confirmed in the most solemn manned by the Lord, Mark 13:31, there is one very striking circumstance connected with it, that, while Christ gives His disciples various tokens of its approach. He informs them that no man, not the angels of heaven, knew of that day, but His Father only; and, what is still more remarkable, He says, “ But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.” Mark 13:32. How shall we reconcile this with Jesus knowing all things? John 21:17. Let us compare it with John 5:19,—“ The Son can do nothing of himself, but what he seeth the Father do;” and “ I can of mine own self do nothing,” John 5:30. Jesus came as the Father’ s servant: He spoke the words of God,—“ I speak,” said He, “ to the world those things which I have heard of him,” John 8:26. “ As my Father hath taught me, I speak these things,” John 8:28. “ I speak that which I have seen with my Father,” John 8:38. “ The Father which sent me, he gave me a commandment, what I should say, and what I should speak,” John 12:49. “ Whatsoever I speak therefore, even as the Father said unto me, so I speak,” John 12:50. “ The words that I speak unto you I speak not of myself,” John 14:10. Now, the day and the hour of the destruction of Jerusalem was a striking emblem of the end of the world, and the language in which it is described is, therefore, in many respects applicable to that event; and, as this was not a subject of revelation, He, who was in the bosom of the Father, intimately acquainted with all His counsels, having taken on Him the form of a servant, could do or say nothing but what He was commanded. Hence He tells us that even the Son knew not of that day, Mark 13:32 : it had not been communicated to Him in his official character to be made known to His Church. In conclusion, we may observe that the prediction of our Lord to His Apostles, respecting the destruction of Jerusalem, is eminently practical to us in regard to the end of this world.