Do you have spiritual discernment of what the following subject is about per Lord Jesus?
Having spiritual discernment in Scripture by The Holy Spirit means even when Scripture appears to be saying one thing, it can at the same time speak of a deeper matter.
What is the following Scripture revealing, and where else can we find a parallel to it? It's often important to ask ourselves 'where, when, who, how, and what' to discover the strong meat of a Scripture.
21 For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be.
22 And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened.
23 Then if any man shall say unto you, "Lo, here is Christ, or there"; believe it not.
24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
25 Behold, I have told you before.
26 Wherefore if they shall say unto you, "Behold, He is in the desert"; go not forth: "behold, He is in the secret chambers"; believe it not.
neither on the sabbath day: the word "day" is not in the Greek text; and some (i) have been of opinion, that the "sabbatical year", or the seventh year, is meant, when no fruits would be found in the fields, and a great scarcity of provisions among people; who would not have a sufficiency, and much less any to spare to strangers fleeing from their native places; but rather the sabbath day, or "day of the sabbath", as the Persic version reads it, is designed; and Beza says, four of his copies read it in the genitive case: and so four of Stephens's. And the reason why our Lord put them on praying, that their flight might not be on the sabbath day, was, because he knew not only that the Jews, who believed not in him, would not suffer them to travel on a sabbath day more than two thousand cubits; which, according to their traditions (k), was a sabbath day's journey; and which would not be sufficient for their flight to put them out of danger; but also, that those that did believe in him, particularly the Jerusalem Jews, would be all of them fond of the law of Moses, and scrupulous of violating any part of it, and especially that of the sabbath; see Act_21:20. And though the Jews did allow, that the sabbath might be violated where life was in danger, and that it was lawful to defend themselves against an enemy on the sabbath day; yet this did not universally obtain; and it was made a question of, after the time of Christ, whether it was lawful to flee from danger on the sabbath day; of which take the following account (l).
"Our Rabbins teach, that he that is pursued by Gentiles, or by thieves, may profane the sabbath for the sake of saving his life: and so we find of David, when Saul sought to slay him, he fled from him, and escaped. Our Rabbins say, that it happened that evil writings (or edicts) came from the government to the great men of Tzippore; and they went, and said to R. Eleazar ben Prata, evil edicts are come to us from the government, what dost thou say? נברח, "shall we flee?" and he was afraid to say to them "flee"; but he said to them with a nod, why do you ask me? go and ask Jacob, and Moses, and David; as it is written, of Jacob, Hos_12:12 "and Jacob fled"; and so of Moses, Exo_2:15 "and Moses fled"; and so of David, 1Sa_19:18 "and David fled, and escaped": and he (God) says, Isa_26:20 "come my people, enter into thy chambers".''
From whence, it is plain, it was a question with the doctors in Tzippore, which was a town in Galilee, where there was an university, whether it was lawful to flee on the sabbath day or not; and though the Rabbi they applied to was of opinion it was lawful, yet he was fearful of speaking out his sense plainly, and therefore delivered it by signs and hints. Now our Lord's meaning, in putting them on this petition, was, not to prevent the violation of the seventh day sabbath, or on account of the sacredness of it, which he knew would be abolished, and was abolished before this time; but he says this with respect to the opinion of the Jews, and "Judaizing" Christians, who, taking that day to be sacred, and fleeing on it unlawful, would find a difficulty with themselves, and others, to make their escape; otherwise it was as lawful to flee and travel on that day, as in the winter season; though both, for different reasons, incommodious.
(h) Taachuma, fol. 57. 2. (i) Vid. Reland. Antiq. Heb. par. 4. c. 10. sect. 1. & Hammond in loc. (k) Maimon. Hilch. Sabbat, c. 27. sect. 1. (l) Bemidbar Rabba, sect. 23. fol. 231. 4.
And I agree with Gill on this passage, nothing to do with the Goyim, but His Bnei Ammi/people