STUDY ARCHIVE
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EARLY CHURCH
Ambrose
Ambrose, Pseudo
Andreas
Arethas
Aphrahat
Athanasius
Augustine
Barnabus
BarSerapion
Baruch, Pseudo
Bede
Chrysostom
Chrysostom, Pseudo
Clement, Alexandria
Clement, Rome
Clement, Pseudo
Cyprian
Ephraem
Epiphanes
Eusebius
Gregory
Hegesippus
Hippolytus
Ignatius
Irenaeus
Isidore
James
Jerome
King Jesus
Apostle John
Lactantius
Luke
Mark
Justin Martyr
Mathetes
Matthew
Melito
Oecumenius
Origen
Apostle Paul
Apostle Peter
Maurus Rabanus
Remigius
"Solomon"
Severus
St.
Symeon
Tertullian
Theophylact
Victorinus
HISTORICAL PRETERISM
(Minor Fulfillment of Matt. 24/25 or Revelation
in Past)
Joseph Addison
Oswald T. Allis Thomas Aquinas
Karl Auberlen
Augustine
Albert Barnes
Karl Barth
G.K. Beale Beasley-Murray
John Bengel
Wilhelm Bousset
John A. Broadus
David Brown
"Haddington Brown"
F.F. Bruce
Augustin Calmut
John Calvin
B.H. Carroll
Johannes Cocceius
Vern Crisler
Thomas Dekker
Wilhelm De Wette
Philip Doddridge
Isaak Dorner
Dutch Annotators
Alfred Edersheim
Jonathan Edwards
E.B.
Elliott
Heinrich Ewald Patrick Fairbairn
Js. Farquharson
A.R. Fausset
Robert Fleming
Hermann Gebhardt
Geneva Bible
Charles Homer Giblin
John Gill
William Gilpin
W.B. Godbey
Ezra Gould
Hank Hanegraaff
Hengstenberg Matthew Henry
G.A. Henty
George Holford
Johann von Hug
William Hurte
J, F, and Brown
B.W. Johnson
John Jortin
Benjamin Keach
K.F. Keil
Henry Kett
Richard Knatchbull Johann Lange
Cornelius Lapide
Nathaniel Lardner
Jean Le Clerc
Peter Leithart
Jack P. Lewis
Abiel Livermore
John Locke
Martin Luther
James MacDonald
James MacKnight
Dave MacPherson
Keith Mathison
Philip Mauro
Thomas Manton
Heinrich Meyer
J.D. Michaelis
Johann Neander
Sir Isaac Newton
Thomas Newton
Stafford North
Dr. John Owen
Blaise Pascal
William W. Patton
Arthur Pink
Thomas Pyle
Maurus Rabanus
St. Remigius
Anne Rice
Kim Riddlebarger
J.C. Robertson
Edward Robinson
Andrew Sandlin
Johann Schabalie
Philip Schaff
Thomas Scott
C.J. Seraiah
Daniel Smith
Dr. John
Smith
C.H. Spurgeon Rudolph E. Stier
A.H. Strong St. Symeon
Theophylact
Friedrich Tholuck
George Townsend
James Ussher
Wm. Warburton
Benjamin Warfield
Noah Webster
John Wesley
B.F. Westcott William Whiston
Herman Witsius
N.T. Wright
John Wycliffe
Richard Wynne
C.F.J. Zullig
MODERN PRETERISTS
(Major Fulfillment of Matt. 24/25 or Revelation
in Past)
Firmin Abauzit
Jay Adams
Luis Alcazar
Greg Bahnsen
Beausobre, L'Enfant
Jacques Bousset
John L. Bray
David Brewster
Dr. John Brown
Thomas Brown
Newcombe Cappe
David Chilton
Adam Clarke
Henry Cowles
Ephraim Currier
R.W. Dale
Gary DeMar
P.S. Desprez
Johann Eichhorn
Heneage Elsley
F.W. Farrar
Samuel Frost
Kenneth Gentry
Steve Gregg
Hugo Grotius
Francis X. Gumerlock
Henry Hammond
Hampden-Cook
Friedrich Hartwig
Adolph Hausrath
Thomas
Hayne
J.G. Herder
Timothy Kenrick
J. Marcellus Kik
Samuel Lee
Peter Leithart
John Lightfoot
Benjamin Marshall
F.D. Maurice
Marion Morris
Ovid Need, Jr
Wm. Newcombe
N.A. Nisbett
Gary North
Randall Otto
Zachary Pearce
Andrew Perriman
Beilby Porteus
Ernst Renan
Gregory Sharpe
Fr. Spadafora
R.C. Sproul
Moses Stuart
Milton S. Terry
Herbert
Thorndike
C. Vanderwaal
Foy Wallace
Israel P.
Warren Chas Wellbeloved
J.J. Wetstein
Richard Weymouth
Daniel Whitby
George Wilkins
E.P. Woodward
FUTURISTS
(Virtually No Fulfillment of Matt. 24/25 & Revelation in 1st
C. - Types Only ; Also Included are "Higher Critics" Not Associated With Any
Particular Eschatology)
Henry Alford
G.C. Berkower
Alan Patrick Boyd
John Bradford
Wm.
Burkitt
George Caird
Conybeare/ Howson
John Crossan
John N. Darby
C.H. Dodd E.B. Elliott
G.S.
Faber
Jerry Falwell
Charles G. Finney
J.P. Green Sr.
Murray Harris
Thomas Ice
Benjamin Jowett John N.D. Kelly
Hal Lindsey
John MacArthur
William Miller
Robert Mounce Eduard Reuss
J.A.T. Robinson
George Rosenmuller
D.S. Russell
George Sandison
C.I. Scofield
Dr. John Smith
Norman Snaith
"Televangelists" Thomas Torrance
Jack/Rex VanImpe
John Walvoord
Quakers :
George Fox |
Margaret Fell (Fox) |
Isaac Penington
PRETERIST UNIVERSALISM |
MODERN PRETERISM |
PRETERIST IDEALISM
|
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"A due attention to the parallel
passages in St. Mark and St. Luke, and a critical examination into the
real import of those two phrases in various parts of Scripture, will
soon convince a careful inquirer, that by the coming of Christ is here
meant, not his coming to judge the world at the last day, but his coming
to execute judgment upon Jerusalem ; and that by the end of the world is
to be understood, not the final consummation of all things here below,
but the end of that age, the end of the Jewish state and polity ; the
subversion of their city, temple, and government."
Dividing Line Between Destruction of Jerusalem and General
Judgment - Matthew 25:31
THIS course of lectures for the present year
will begin with the twenty-fourth chapter of St. Matthew ; which contains
one of the clearest and most important prophecies that is to be found in the
sacred writings.
The prophecy is that which our blessed Lord delivered respecting the
destruction of Jerusalem, to which, I apprehend, the whole of the chapter,
in its primary acceptation, relates.
At the same time it must be admitted, that the forms of expression, and the
images made use of, are for the most part applicable also to the day of
judgment; and that an allusion to that great event, as a kind of secondary
object, runs through almost every part of the prophecy. This is a very
common practice in the prophetic writings, where two subjects are frequently
carried on together, a principal and a subordinate one. In Isaiah there are
no less than three subjects, the restoration of the Jews from the Babylonish
captivity, the call of the Gentiles to the Christian covenant, and the
redemption of mankind by the Messiah, which are frequently adumbrated under
the same figures and images, and are so blended and interwoven together,
that it is extremely difficult to separate them from each other. [Bishop Lowth on Isaiah lii. 13.] In the
same manner our Saviour, in the chapter before us, seems to hold out the
destruction of Jerusalem, which is his principal subject, as a type of the
dissolution of the world, which is the under part of the representation. By
thus judiciously mingling together these two important catastrophes, he
gives at the same time (as he does in many other instances) a most
interesting admonition to his immediate hearers the Jews, and a most awful
lesson to all his future -disciples ; and the benefit of his predictions,
instead of being confined to one occasion, or to one people, is by this
admirable management extended to every subsequent period of time, and to the
whole Christian world.
After this general remark, which is a sort of key to the
whole prophecy, and will afford an easy solution to several difficulties
that occur in it, I shall proceed to consider distinctly the most material
parta of it.
We are told in the first verse of this chapter, that " on our Saviour's
departing from the temple his disciples came to him, to show him the
buildings of it;" that is, to draw his attention to the magnitude, the
splendour, the apparent solidity, and stability of that magnificent
structure. It is observable that they advert particularly to the stones of
which it was composed. In St. Mark their expression is, " See what manner of
stones, and what buildings are here ;" and in St. Luke they speak of the
goodly stones and gifts with which it was adorned.
This seems at the first view a circumstance of little importance ; but it
shows in a very strong light with what perfect , fidelity and minute
accuracy every thing is described in the sacred writings. For it appears
from the historian Josephus, that there was scarce any thing more remarkable
in this celebrated temple than the stupendous size of the stones with which,
it was constructed. Those employed in the foundations were forty cubits,
that is above sixty feet, in length ; and the superstructure, as the same
historian observes, was worthy of such foundations, for there were stones in
it of the whitest marble, upwards of sixty-seven feet long, more than seven
feet high, and nine broad.*
It was therefore not without reason that the disciples particularly noticed
the uncommon magnitude of the stones of this superb temple, from which, and
from the general solidity and strength of the building, they probably
flattered themselves, and meant to insinuate to their divine Master, that
this unrivalled edifice was built for eternity, was formed to stand the%hock
of ages, and to resist the utmost efforts of human powej to destroy it. How
astonished then and dismayed must they have been at our Saviour's answer to
these triumphant observations of theirs ! Jesus said unto them, '^See ye not
all those things ? Verily I say unto you, there shall' not be left here one
stone upon another that shall not be thrown down." This is a proverbial
expression, used on other occasions to denote entire destruction ; and
therefore had the temple been reduced to ruins in the usual way, the
prophecy would have been fully accomplished. But it so happened that this
prediction was almost literally fulfilled, and that in reality scarce one
stone was left upon another. For when the Romans had taken Jerusalem, Titus
ordered his soldiers to dig up the foundations *
Josephus de Bell. Jud. 1. x. c. 5.
both of the city and the temple.* The Jewish writers also themselves
acknowledge, that Terentius Unfits, who was left to command the army, did
with a plough-share tear up the foundations of the temple ;t and thereby
fulfilled the prophecy of Micah. J " Therefore shall Zion for your sake be
ploughed as a field." And in confirmation of this remarkable circumstance,
Eusebius also assures us, that the temple was ploughed up by the Romans; and
that he himself saw it lying in ruins.ll The evangelist next informs us,
that as Jesus sat on the mount of Olives, which was exactly opposite to the
hill on which the temple was built, and commanded a very fine view of it
from the east, his disciples came unto him privately, saying, " Tell us when
shall these things be, and what shall be the sign of thy coming, and of the
end of the world." The expressions here made use of, the sign of thy coming,
and the end of the world, at the first view naturally lead our thoughts to
the coming of Christ at the day of judgment, and the final dissolution of
this earthly globe. But a due attention to the parallel passages in St. Mark
and St. Luke, and a critical examination into the real import of those two
phrases in various parts of Scripture, will soon convince a careful
inquirer, that by the coming of Christ is here meant, not his coming to
judge the world at the last day, but his coming to execute judgment upon
Jerusalem ;§ and that by the end of the world is to be understood, not the
final consummation of all things here below, but the end of that age, the
end of the Jewish state and polity ; the subversion of their city, temple,
and government.**
The real questions therefore here put to our Lord by the disciples were
these two :
1st. At what time the destruction of Jerusalem was to take place : " Tell
us, when shall these things be ?"
2dly. What the signs were that were to precede it : " What shall be the sign
of thy coming ?" Our Lord in his answer begins first with the signs, of
which he treats from the 4th to the 3 1 st verse, inclusive. The first of
these signs is specified in the 5th verse, " Many shall come in my name,
saying, I am Christ, and shall deceive many." *
Jos. de Bello Jud. 1. vii. c. i. p. 170. B. t See Whitby in Loc.
J Chap. iii. 12. || Euseb. Dem. Evang. 1. vi. 13. {
See Mark xiii. 4. Luke zzi. 7. Matth. xxiv. 4, 5 ; xvi. 28. John
Mi. 22. **
The word aion (here translated the world) frequently means nothing more than
an age, a certain definite period of time. See Matth. xxiv. 6. 14. Mark
xiii. 7. Luke xxi. 9, compared with ver. 20. He-
brewi ix. 26.
This part of the prophecy began soon to be fulfilled ; for we learn from the
ancient writers, and particularly from Jose- phus, that not long after our
Lord's ascension several impostors appeared, some pretending to be the
Messiah, and others to foretel future events. The first were those whom our
Lord here says should come in his name, and were therefore false Chriets.
The others are alluded to in the eleventh verse, under the name of false
prophets : " Many false prophets shall arise, and shall deceive many." Of
the first sort were, as Origin informs us,* one Dositheus, who said that he
was the Christ foretold by Moses ; and Simon Magus, who said he appeared
among the Jews as the Son of God. Besides several others alluded to by
Josephus.t
The same historian tells us, that there were many false prophets,
particularly an Egyptian, who collected together above thirty thousand Jews
whom he had deceived.J arid Theudas a magician, who said he was a prophet,
and deceived many ; and a multitude of others, who deluded the people even
to the last, with a promise of help from God. And in the reign of Nero, when
Felix was procurator of Judaea, such a number of these impostors made their
appearance, that many of them were seized and put to death every day. II The
next signs pointed out by our Lord are these that follow. " Ye shall hear of
wars and rumours of wars ; see that ye be not troubled ; for all these
things must come to pass, but the end is not yet : for nation shall rise
against nation, and kingdom against kingdom ; and there shall be famines and
pestilences, and earthquakes in divers places : all these are the beginning
of sorrows."
That there were in reality great disturbances and commotions in those times,
that there were not only rumours of wars, but wars actually existing, and
continued dissentions, insurrections, and massacres among the Jews, and
other nations who dwelt in the same cities with them, is so fully attested
by all the historians of that period, but more particularly by Jose- phus,
that to produce all the dreadful events of that kind which he enumerates,
would be to transcribe a great part of his history. It is equally certain,
from the testimony of the same author, as well as from Eusebius, and several
profane historians, that there were famines, and pestilences, and
earthquakes in divers places. It is added in the parallel place by *
Origen ; Adv. Cels. 1. 1 and 6. t De Bell. Jud. 1. i. p. 70S. $
Jos. Antiq. 1. 20. c. 6. and c. 4. B. 1. ||
Ib. c. 7. s. 5.
St. Luke,* " that fearful sights and great signs shall there be from
heaven." And accordingly Josephus, in the preface to his history of the
Jewish war, and in the history itself, enumerates a great variety of
astonishing signs and prodigies, which he says preceded the calamities that
impended over the Jews, and which he expressly affirms, in perfect
conformity to our Saviour's prediction, were signs manifestly intended to
forbode their approaching destruction.t And these accounts are confirmed by
the Roman historian Tacitus, who says that many , prodigies happened at that
time ; armies appeared to be engaging in the sky, arms were seen glittering
in the air, the temple was illuminated with flames issuing from the qlouds,
the doors of the temple suddenly burst open, and a voice more than human was
heard, " that the gods were departing ;" and soon after a great motion, as
if they were departing.| The sign next specified by our Saviour in the ninth
and the four following verses, relates to the disciples themselves. "
Then shall they deliver you up to be afflicted, and shall kill you, and ye
shall be hated of all nations for my name's sake."
The parallel passages in St. Luke and St. Mark are still stronger, and more
particular. St. Mark says, " they shall deliver you up to the councils ; and
in the synagogues ye shall be beaten ; and ye shall be brought before rulers
and kings for my sake, for a testimony against them."|| St. Luke's words
are, "
They shall lay their hands on you, and persecute you, delivering you up to
the synagogues, and into prisons, being brought before kings-and rulers for
my name's sake."§ That every circumstance here mentioned was minutely and
exactly verified in the sufferings of the apostles and disciples after our
Lord's decease, must be perfectly well known to every one that has read the
Acts of the Apostles. You will there see that the lives of the Apostles were
one continued scene of persecution, affliction, and distress of every kind ;
that they were imprisoned, were beaten, were brought before councils, and
sanhedrims, and kings ; were many of them put to death, and were hated of
all nations, by the heathens as well as by the Jews, for the sake of Christ
; that is, for being called by his name. The very name of a Christian was a
crime ; and it exposed them to every species of insult, indignity, and
cruelty.
To all these calamities was to be added another, which we *
Luke xxi. 11. ;t Jos. Proem, sect. 11. De Bell. Jud. 1. vi. c. 5.
f. 3. & 1. 7. c. 30. \
Tacitus, 1. T. |
j Mark xiii. 9. { Luke xxi. 12.
find in the tenth verse. " Then shall many be offended, and shall betray one
another, and shall hate one another." The meaning is, that many Christians,
terrified with these persecutions, shall become apostates to their religion,
and renounce their faith ; for that is the meaning generally of the word
offend in the New Testament. That this would sometimes happen under such
trials and calamities as the first Christians were exposed to, we may easily
believe, and St. Paul particularly mentions a few who turned away from him,
and forsook him ; namely, Phygellus, Hermogenes, and Demas.* The other
circumstance here predicted, " that the disciples should betray one
another," is remarkably verified by the testimony of the Roman historian
Tacitus, who, in describing the persecution under Nero, tells us, " that
several Christians at first were apprehended, and then, by their discovery,
a multitude of others, were convicted, and cruelly put to death, with
derision and insult.t
It is a natural consequence of all this, that the ardour of many in
embracing and professing Christianity, should be considerably abated, or, as
it is expressed in the twefth verse, that the lave of many should wax cold;
and of this we find several instances mentioned by the sacred writers. :£ "
But he that shall endure'unto the end," (adds our Lord in the thirteenth
verse) " the same shall be saved." He that shall not be dismayed by these
persecutions, but shall continue firm in his faith, and unshaken in his duty
to the last, shall be saved, both in this world and the next. It is, we
know, the uniform doctrine of scripture, that they who persevere in the
belief and the practice of Christianity to the end of their lives, shall,
through the merits of their Redeemer, be rewarded with everlasting life. And
with respect to the present life, and the times to which our Saviour here
alludes, it is remarkable, that none of his disciples were known to perish
in the siege and destruction of Jerusalem.
Another sign which was to precede the
demolition of the temple and the city of Jerusalem, was, that the Christian
religion was first to be propagated over the greater part of the Roman
empire, which in scripture, as well as by the Roman writers, was called the
world. " This gospel of the kingdom shall be preached in all the world, for
a witness unto all nations ; and then shall the end come." Then shall come
what is called in the third verse, the end of the world ; that is, the
Jewish world, the Jewish state and government, i *
2 Tim. i. 15. iv. 10. t Tac. Ann. 1. 15.
J 2 Tim. iv. 16. Heb. x. 25.
And accordingly St. Paul, in his Epistle to the Colossians, speaks of the
Gospel " being come unto all the world, and preached to every creature \mder
heaven."* And we learn from the most authentic writers, and the most ancient
records, that the Gospel was preached within thirty years after the death of
Christ, in Idumea, Syria, and Mesopotamia ; in Media and Parthia, and many
parts of Asia Minor ; in Egypt, Mauretania, Ethiopia, and other regions of
Africa ; in Greece and Italy ; as far north as Scythia, and as far westward
as Spain, and in this very island which we inhabit ; where there is great
reason to believe Christianity was planted in the days of the apostles, and
before the destruction of Jerusalem. And this, it is said, was to be " for a
testimony against them ;" that is, against the Jews ; for a testimony that
the offer of salvation was made to them in every part of the world where
they were dispersed ; and that, by their obstinate rejection of it, they had
merited the signal punishment which soon after overtook them.
Our Lord then goes on to still more alarming and more evident indications of
the near approach of danger to the Jewish nation. " When ye therefore shall
see the abomination of desolation spoken of by Daniel the prophet,t stand in
the holy place (let him that readeth understand ;) then let them that be in
Judea flee into the mountain." The meaning of this passage is clearly and
fully explained by the parallel place in St. Luke : " when ye shall see
Jerusalem compassed with armies, then know that the desolation thereof is
nigh." The abomination of desolation, therefore, denotes the IwSiian army
which besieged Jerusalem, and which Daniel also, in the place alluded to,
calls the abomination which makes desolate.
The Roman army is here called an abomination, because upon their standards
were depicted the images of their emperor and their tutelary gods, whom they
worshipped : and it is well known that idols were held by the Jews in the
utmost abhorrence ; and the very name they gave them was the expression here
made use of, an abomination. The word desolation is added for an obvious
reason, because this mighty army brought ruin and desolation upon Jerusalem.
This city, and the mountain on which it stood, and a circuit of several
furlongs around it, were accounted holy ground ; and as the Roman standards
were planted in the most conspicuous places near the fortifications of the
city, they are here said to stand in the holy place, or, as St. Mark
expresses it, *
Col. i. 6. 23. t GWp. ix. 27.
to stand where they ought not." And Josephus tells us, that after the city
was taken, " the Romans brought their ensign* into the temple, and placed
one of them against the eastern gate, and sacrificed to them there ; which
was the greatest insult and outrage that could possibly be offered to that
wretched people."*
When therefore this desolating abomination, this idolatrous and destructive
army appeared before the holy city, " then," says our Lord, " let them which
be in Judea flee into the mountains ; let him which is on the house top not
come down to take any thing out of his house, neither let him that is in the
fields return back to take his clothes." These are allusions to Jewish
customs, and are designed to impress upon the disciples the necessity of
immediate flight, not suffering themselves to be delayed by turning back for
any accommodations they might wish for. " And woe unto them that are with
child, and to those that give suck in those days ! And pray ye that your
flight be not in the winter, neither on the sabbath-day ;" that is,
unfortunate will it be for those who, in such a time of terror and distress,
shall have any natural impediments to obstruct their flight, and who are
obliged to travel in the winter season, when the weather is severe, the
roads rough, and the days short ; or on the sabbath-day, when the Jews
fancied it unlawful to travel more than a mile or two. These kind
admonitions were not lost upon the disciples. For we learn from the best
ecclesiastical historians, that when the Roman armies approached to
Jerusalem, all the Christians left that devoted city, and fled to Pella, a
mountainous country, and to other places beyond the river Jordan. And
Josephus also informs us, that when Vespasian was drawing his forces towards
Jerusalem, a great multitude fled from Jericho into the mountain- mix
country for their security.t
And happy was it for them that they did so, for the miseries experienced by
the Jews in that siege were almost without a parallel in the history of the
world. "Then," says our Saviour, " shall be great tribulation, such as was
not from the beginning of the world to this time, no, nor ever shall be."
This expression is a proverbial one, frequently made use of by the sacred
writers to express some very uncommon calamity,! and therefore it is not
necessary to take the words in their strictest sense. But yet in fact they
were in the present instance *
De Bell. Jud. 1. vi. c. 6. s. 1. p. 1283.
t De Bell. Jud. 1. iv. c. 8. s. 2. p. 1193.
J Ex. x. 14. Joel ii. 2. Dan. xii. 1. 1 Maccab. ix. 27.
almost literally fulfilled ; and whoever will turn to the history of this
war by Josephus, and there read the detaif of the horrible and almost
incredible calamities endured by the inhabitants of Jerusalem, during the
siege, not only from the fire and sword of the enemies without, but from
famine and pestilence, and continual massacres and murders from the
fiend-like fury of the seditious zealots within, will be convinced, that the
very strong terms made use of by our Lord, even when literally interpreted,
do not go beyond the truth. Indeed Josephus himself, in his preface to his
history, expresses himself almost in the very same words : " Our city," says
he, " of all those subjected to the Romans, was raised to the highest
felicity, and was thrust down again to the lowest gulph of misery ; for if
the misfortunes of all from the beginning of the world, were compared with
those of the Jews, they would appear much inferior upon the comparison."* Is
not this almost precisely what our Saviour says, " there shall be great
tribulation, such as was- not from the beginning of the world to this time,
no, nor ever shall be." It is impossible, one would think, even for the most
stubborn infidel, not to be struck with the great similarity of these two
passages ; and not to see that the prediction of our Lord, and the
accomplishment of it here described by the historian, are exact counterparts
of each other, and seem almost as if they had been written by the very same
person. Yet Josephus was not born till after our Saviour was crucified ; and
he was not a Christian, but a Jew ; and certainly never meant to give any
testimony to the truth of our religion. -
The calamities above mentioned were so severe, that had they been of long
continuance the whole Jewish nation must have been destroyed ; " except
those days should be shortened, there should no flesh be saved, says Christ,
in the 23d verse ; but (he adds) for the elect's sake, those days shall be
shortened." They were shortened for the sake of the elect, that is, of those
Jews who had been converted to Christianity ; and they were shortened by the
besieged themselves by their seditious and mutual slaughters, and their
madness in burning their own provisions. "
Then, continues Jesus, if any man shall say unto you, Lo ; here is Christ,
or there, believe it not : 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. Behold, I have told you before.
*
De Bell. Jud. Prooemium, p. 955.
Wherefore, if they shall say unto you he is in the desert ; go not forth :
behold he is in the secret chambers ; believe it not. For as the lightning
cometh out of the east and shineth even unto the west, so shall the coming
of the Son of man be. For wheresoever the carcase is, there shall the eagles
be gathered together." Our Lord had already cautioned his disciples against
believing the false Christs and false prophets who would appear before the
siege, and he now warns them against those that would rise up during the
siege. This, Josephus, tells us, they did in great abundance ; and flattered
the Jews with the hope of seeing their Messiah coming, with great power, to
rescue them from the hands of the Romans.* And they also pretended to shew
signs and wonders ; the very words made use of by the same historian, as
well as by our Lord.t And it is remarkable that Christ here foretels, not
only the appearance of these false prophets, but the very places to which
they would lead their deluded followers ; and these were, the " desert, and
the secret chamber." And accordingly, if you look into the history of
Josephus, you will find both these places distinctly specified as the
theatres on which these impostors exhibited their delusions. For the
historian relates a variety of instances in which these false Christs and
false prophets betrayed their followers into the desert, where they were
constantly destroyed ; and he also mentions one of these pretenders, who
declared to the inhabitants of Jerusalem, that God commanded them to go up
into a particular part of the temple (into tJie secret chaniber, as our Lord
expresses it) and there they should receive the signs of deliverance. A
multitude of men, women, and children went up accordingly ; but, instead of
deliverance, the place was set on fire by the Romans, and six thousand
perished miserably in the flames, or by endeavouring to escape them.J
But the appearance of the true Christ was not to be in that way ; it was to
be as visible and as rapid as r. flash of lightning : " for as the lightning
cometh out of the east and shineth even unto the west , so shall also the
coming of the Son of man be." It shall not be in a remote desert or in a
secret chamber of the temple, but shall be rendered conspicuous by the
sudden and entire overthrow of Jerusalem, and its inhabitants. *
Jos. de Bell. Jud. 1. vi. c. 5. a. 2. p. 1281. and Euseb. Hist. Eccle*.
1. iv. c. 6.
t Jos. Antiq. I. xx. c. 27. s. 6. p. 983. $
Jos. Antiq. 1. xx. c. 7. s. 6. and c.,7. B. 10. De Bell. Jud. 1. ii. o.
13. s. 4. and 1. vii. c. 11. s. 1.
For wheresoever the carcase is, there will the eagles be gathered together."
By the carcase is meant the Jewish nation, which was morally and judicially
dead ; and the instruments of divine vengeance, that is the Roman armies,
whose standards were eagles, would be collected together against the wicked
people, as eagles are gathered together to devour their prey.
In the three following verses, the language of our divine Master becomes
highly figurative and sublime. " Immediately after the tribulation of those
days shall the sun be darkened, and the moon shall not give her light, and
the stars shall fall from heaven, and the powers of the heavens shall be
shaken. And then shall appear the sign of the Son of man in heaven : and
then shall all the tribes of the earth mourn, and they shall see the Son of
man coming in the clouds of heaven with power and great glory. And he shall
send his angels with a great sound of a trumpet, and they shall gather his
elect from the four winds, from the one end of heaven to the other."
Few people, I believe, read these verses, without supposing that they refer
entirely to the day of judgment, many of these expressions being actually
applied to that great event in the very next chapter, and in other parts of
scripture ; and indeed several eminent men and learned commentators are of
that opinion, and imagine that our Lord here makes a transition from the
destruction of Jerusalem to the end of the world, conceiving that such very
bold figures of speech could not with propriety be applied to the subversion
and extinction of any city or state, however great and powerful. But the
fact is, that these very same metaphors do frequently in scripture denote
the destruction of nations, cities, and kingdoms. Thus Isaiah,* speaking of
the destruction of Babylon, says, " Behold the day of the Lord cometh, cruel
both with wrath and fierce anger, to lay the land desolate, and he shall
destroy the sinners thereof out of it. For the stars of heaven, and the
constellations thereof, shall not give their light ; the sun shall be
darkened in his going forth, and the moon shall not cause her light to
shine." And in almost the same terms he describes the punishment of the
Idumaeans,t and of Sennacherib and his people.J Ezekiel speaks in the same
manner of Egypt ;|| and Daniel of the slaughter of the Jews ;§ and, what is
still more to the point, the prophet Joel describes *
Ch. xiii. 9. t Ch. xxxiv. 3. 4.
JCh.li.6. || Ch. M*ii. 7, 8.
JCh.«.26.
this very destruction of Jerusalem in terms very similar to those of Christ.
"I will shew wonders in the heavens; and in the earth, blood, and fire, and
pillars of smoke. The sun shall be turned into darkness, and the moon into
blood, before the great and terrible day of the Lord shall come."*
It is evident then that the phrases here made
use, of " the sun being darkened, and the moon not giving her light, and the
stars falling from heaven, and the powers of heaven being shaken," are
figures meant to express the fall of cities, kingdoms, and nations ; and the
origin of this sort of language is well illustrated by a late very learned
prelate,t who tells us, that in ancient hieroglyphic writing, the sun, moon,
and stars, were used to represent states and empires, kings, queens, and
nobility ; their eclipse or extinction denoted temporary disasters, or
entire overthow, &c. So the prophets in like manner call kings and empires
by the names of the heavenly luminaries. Stars falling from the firmament
are employed to denote the destruction of the nobility, and other great men
; insomuch, that in reality the prophetic style seems to be «« o speaking
hieroglyphic."].
In the same manner, in the next verse,
those awful words, " then shall appear the sign of the Son of man in heaven
: and then shall all the tribes of the earth mourn, and they shall see the
Son of man coming in the clouds of heaven with power and great glory," seem
applicable solely to the last advent of Christ to judge the world ; and yet
it is certain, that in their primary signification they refer to the
manifestation of Christ's power and glory, in coming to execute judgment on
the guilty Jews, by the total overthrow of their temple, their city, and
their government ; for so our Lord himself explains what is meant by the
coming of the Son of man, in the 27tb, 28th, and 37th verses of this
chapter. And when the prophet Daniel is predicting this very appearance of
Christ to punish the Jews, he describes him as " coming in the clouds of
heaven, and there was given him dominion and glory, and a kingdom. "(| The
same remark will hold with regard to the 31st verse : " he shall send his
angels with a great sound of a trumpet, and they shall gather together his
elect from the four winds, from one end of the earth even to the other."
These words also, though they seem as if they could belong to no other
subject than the last day, yet most assuredly relate principally to *
Ch. ii. 30, 31. t Bishop \Varburtoa. \
Div. Leg. v. 2. b. iv. «. 4. | Daniel vii. 14.
the great object of this prophecy, the destruction of Jerusalem ; after
which dreadful event we are here told, that Christ will send forth his anges
; that is, his messengers or ministers (for so that word strictly
signifies)* to preach his Gospel to all the world, which preaching is called
by the prophets, "lifting up the voice like a trumpet ;t and they shall
gather together his elect (that is, shall collect disciples and converts to
the faith) from the four winds, from the four quarters of the earth ;" or,
as St. Luke expresses it, " from the east, and from the west, from the
north, and from the south. "f Our Lord1 then goes on to point out the time
when all these things shall take place, and thus answers the other question
put to him by the disciples, " Tell us, when shall these things be ?" " Now
learn," says he, " a parable of the fig-tree ; when his branch is yet
tender, and putteth forth leaves, ye know that the summer is nigh : so
likewise ye, when ye shall see all these things, know that it is near, even
at the doors. Verily I say unto you, this generation shall not pass till all
these things be fulfilled. Heaven and earth shall pass away, but my words
shall not pass away."
The only observation necessary to be made here is, that the time when all
these predictions were to be fulfilled is here limited to a certain period.
They were to be accomplished before the generation of men then existing
should pass away. And accordingly all these events did actually take place
within forty years after our Saviour delivered this prophecy ; and this by
the way is an unanswerable proof, that every thing our Lord had been saying
in the preceding part of the chapter related principally, not to the day of
judgment, or to any other very remote event, but to the destruction of
Jerusalem, which did in reality happen before that generation had passed
away. " But of that day and hour knoweth no man ; no, not the angels of
heaven, but my Father only ;" that is, although the time when Jerusalem is
to be destroyed, is, as I have told you, fixed generally to this generation,
yet the precise day and hour of that event is not known either to men or
angels, but to God only. This he speaks in his human nature, and in his
prophetic capacity. This point was not made known to him by the spirit, nor
was he commissioned to reveal it. It is supposed by several learned
commentators, that the words, that day and that hour, refer to the day of
judgment, *
Vid. Haggai, i. 13. Malachi, ii. 7.— iii. 1. Matth. xi. 10. Mark,
i- 2. Luke, vii. 27. -
t Isaiah, Iviii. 1. $ Luke, ziii. 29.
which is immediately alluded to in the preceding verse, heaven and earth
shall pass away. This conjecture is an ingenious one, and may be true ; but
if it be, this verse should be inclosed in parentheses, because what follows
most certainly relates to the destruction of Jerusalem, (to which St. Luke
in the seventeenth chapter expressly confines it,)* and cannot, without
great violence to the words, be applied to the final advent of Christ. " As
the days of Noe were, so shall also the coming of the Son of man be. For as
in the days that were before the flood, they were eating and drinking,
marrying and giving in marriage, until the day that Noe entered into the
ark, and knew not until the flood came, and took them all away ; so shall
also the coming of the Son of man be. Then shall two be in the field ; the
one shall be taken, and the other left. Two women shall be grinding at the
mill ; the one shall be taken, and the other left." That is, when the day of
desolation shall come upon the city and temple of Jerusalem, the inhabitants
will be as thoughtless and unconcerned, and as unprepared for it, as the
antediluvians were for the flood in the days of Noe. But as some (more
particularly the Christians) will be more watchful, and in a better state of
mind than others, the providence of God will make a distinction between his
faithful and his disobedient servants, and will protect and preserve the
former, but leave the latter to be taken or destroyed by their enemies ;
although they may both be in the same situation of life, may be engaged in
the same occupations, and may appear to the world to be in every respect in
similar circumstances.
Here ends the prophetical part of our Lord's discourse ; what follows is
altogether exhortatory. It may be called the moral of the prophecy, and the
practical application of it not only to his immediate hearers, but to his
disciples in all future ages ; for this concluding admonition most certainly
alludes no less to the final judgment than to the destruction of Jerusalem,
and applies with at least equal force to both. Indeed the prophecy itself,
although in its primary and strictest sense it relates throughout to the
destruction of the temple, city, and government of Jerusalem, yet, as I have
before observed, may be considered, and was probably intended by Jesus, as a
type and an emblem of the dissolution of the world itself, to which the
total subversion of a great city and a whole nation bears some resemblance.
But with respect to the conclusion, there can be no doubt of its being
intended to call our attention to *
Luke, xvii. 26, 27, 35, 36.
the last solemn day of account ; and with a view of its producing this
effect, I shall now press it upon your minds in the very words of our Lord,
without any comment, for it is too clear to require any explanation, and too
impressive to require any additional enforcement. " Watch ye, therefore, for
ye know not at what hour your Lord doth come. But know this, that if the
good man of the house had known in what watch the thief would come, he would
have watched, and would not have suffered his house to be broken up.
Therefore be ye also ready; for in such an hour as ye think not the Son of
man c'ometh. Who then is a faithful and a wise servant, whom his Lord hath
made ruler over his household, to give them meat in due season ? Blessed is
that servant, whom his Lord when he cometh shall find so doing. Verily I say
unto you, that he shall make him ruler over all his goods- But and if that
evil servant shall say in his heart, my Lord delayeth his coming ; and begin
to smite his fellow-servants, and to eat and drink with the drunken ; the
Lord of that servant shall come in a day when he looketh not for him, and in
an hour that he is not aware of, and shall cut him asunder, and appoint him
his portion with the hypocrites ; there shall be weeping and gnashing of
teeth."
" a due attention to the parallel passages in
St. Mark and St. Luke, and a critical examination into the real import of
those two phrases in various parts of Scripture, will soon convince a
careful inquirer, that by the coming of Christ is here meant, not his coming
to judge the world at the last day, but his coming to execute judgment upon
Jerusalem ; and that by the end of the world is to be understood, not the
final consummation of all things here below, but the end of that age, the
end of the Jewish state and polity ; the subversion of their city, temple,
and government."
FAMOUS QUOTES
"He who foresees calamities, suffers them twice over."
"Kill a man, and you are an assassin. Kill millions of men, and you are a
conqueror. Kill everyone, and you are a god. "
"One murder made a villain, Millions a hero."
"War its thousands slays, Peace its ten thousands."
WHAT OTHERS HAVE SAID
Lucius Paige
Guyse, Poole's Continuators, Wynne, and others, apply the
whole of chap. xxiv. and xxv., both to the destruction of Jerusalem and the
day of general judgment, saying it is difficult to separate what is said in
relation to the one subject from what is said in relation to the other: Dr.
S. Clarke gives this double application as far as chap. xxv. 13, and applies
the remainder of chap. xxv. exclusively to the day of judgment: Trapp fixes
on chap. xxiv. 23, as the point where Jesus commenced speaking of the
general judgment: the authors of the Dutch Annotations, on xxiv. 29: Heylin.
on xxiv. 36: Macknight, on xxiv. 44 : Dr. Scott, on the latter part of chap.
xxiv., but he does not designate the particular point; ' towards the close,'
is his expression : Dr. A. Clarke, on xxv. 1; though, when he comes to verse
31, he admits that the preceding part may refer to the destruction of
Jerusalem ; the remainder, he imagines, must apply to the general judgment :
Bishop Porteus fixes on xxv. 31: Dr. Hammond gives a double application to
this verse, and applies all which follows, to the general judgment: while
Bishop Pearce admits that Jesus continued to speak of the destruction of
Jerusalem as far as ver. 41; but there, he imagines, he ' had the day of
general judgment in his thoughts." (Selections from Eminent Commentators)
Philip Schaff
Church of England bishop; b. at York May 8, 1731; d. at Fulham (6 m. s.w.
of St. Paul's, London) May 8, 1808. He received his preliminary education at
York and at Ripon, and then entered Christ's College, Cambridge (B.A. and
fellow, 1752; D.D., 1767); he was made deacon and priest, 1757, and in 1759
won the Seatonian prize for a poem on death; he became domestic chaplain to
the archbishop of Canterbury (Thomas Seeker, q.v.) in 1762, from whom in
1765 he received the livings of Rucking and Wittersham, Kent, soon after
exchanging them for Hunton, of which he became rector; he received a prebend
in Peterborough, 1767, in 1769 became chaplain to the king, and in 1776
bishop of Chester, being translated in 1787 to the see of London. As
preacher he was noted for marked ability and directness; as bishop his
excellencies were many. He encouraged the rising evangelicalism of the
times, took great interest in fostering the comfort of the poorer clergy of
his dioceses by securing funds for the increase of their emoluments and also
by procuring the abolishment of the evil practise of making them sign bonds
to resign when requested; he was deeply interested in the question of
slavery and the welfare of negroes; he promoted the cause of the British and
Foreign Bible Society, acting as its vice-president; and was efficient in
preventing the abuse of religious holidays. He opposed the spread of the
principles of the French Revolution and equally the doctrines of Paine's Age
of Reason. Hie was himself possessed of ample means, and these he used
generously in support of various of the interests noted above.
He was the author of many occasional sermons, as well as of volumes of
sermons, e.g., Sermons on Several Subjects (London, 1784; 14th ed., 1813);
also of Review of the Life and Character of Archbishop Seeker (1770; twelve
editions); The Beneficial Effects of Christianity on the Temporal Concerns
of Mankind Proved from History and Facts (1804; 9th ed., 1836); Summary of
the Principal Evidences for the Truth and Divine Origin of the Christian
Revelation (1800; 15th ed., 1835); and Lectures on the Gospel of St. Matthew
(2 vols., 1802; 17th ed., 1823). His Complete Works were often published
(best ed., 6 vols., 1816; really not "complete").
BIBILIOGRAPHY: His Life, by R. Hodgson, is prefixed to vol. i. of his Works.
Consult: C. J. Abbey, The English Church and its Bishops, 2 vols., London,
1887; J. H. Overton English Church in the 18th Century, ib. 1894; J. H.
Overton and F. Relton The English Church (1714-1800), ib. 1908; DNB, xlvi.
195-196.
Wikipedia
"Rt Rev Beilby Porteus, DD, Bishop of Chester and London (May 8, 1731 –
May 13, 1809) was an Anglican reformer and leading abolitionist. He was the
first Anglican in a position of authority to seriously challenge the
Church's position on slavery.
Early life
Beilby Porteus was the son of Robert Porteus, a native of Virginia in
British America, who had returned to England in 1720. Educated at York and
Ripon, he was a classics scholar at Christ's College, Cambridge, becoming a
fellow in 1752. In 1759 he won the Seatonian Prize for his poem Death: A
Poetical Essay, a work for which he is still remembered.
He was ordained as a priest in 1757, and by 1762 had been appointed domestic
chaplain to Thomas Secker, Archbishop of Canterbury and, from 1769, chaplain
to King George III.
The fight against slavery
In 1776, Dr Porteus was appointed Bishop of Chester, taking a keen interest
in the affairs of the Society for the Propagation of the Gospel in Foreign
Parts.
As Bishop of Chester, Porteus became known as a noted abolitionist – he took
a deep interest in the plight of West Indian slaves, preaching and
campaigning actively against the slave trade and taking part in many debates
in the House of Lords.
Renowned as a scholar and a popular preacher, it was in 1783 that the young
bishop was to first come to national attention by preaching his most famous
and influential sermon.
The Anniversary Sermon
Porteus used the opportunity afforded by the invitation to preach the 1783
Anniversary Sermon of the Society for the Propagation of the Gospel in
Foreign Parts (SPG) to criticise the Church’s role in ignoring the plight of
the 350 slaves on its Codrington Estates in Barbados, and to recommend means
by which the lot of slaves there could be improved.
It was a well-reasoned and much-reprinted plea for The Civilisation,
Improvement and Conversion of the Negroe Slaves in the British West-India
Islands Recommended, and was preached before forty members of the society,
including eleven bishops of the Church of England. When this largely fell
upon deaf ears, Porteus next began work on his Plan for the Effectual
Conversion of the Slaves of the Codrington Estate, which he presented to the
SPG committee in 1784 and, when it was turned down, again in 1789.
These were the first challenges to the establishment in an eventual 26 year
campaign to eradicate slavery in the British West Indian colonies. Porteus
made a huge contribution and eventually turned to other means of achieving
his aims, including writing, encouraging and aiding the political
initiatives of Thomas Clarkson, William Wilberforce and others, and
supporting the sending of mission workers to Barbados and Bermuda.
He was active in the establishment of Sunday Schools in every parish, an
early patron of the Church Missionary Society and one of the founder members
of the British and Foreign Bible Society, of which he became vice-president.
Bishop of London
In 1787, Porteus was translated to the bishopric of London on the advice of
William Pitt (the Younger), a position he held until his death in 1809.
In 1788, Porteus supported Sir William Dolben’s Slave Trade Bill from the
bench of bishops, and over the next quarter century he became the leading
advocate within the Church of England for the abolition of slavery, lending
support to such men as Wilberforce, Granville Sharp, Henry Thornton and
Zachary Macaulay to secure the eventual passage of the Slave Trade Bill in
1807.
In view of his passionate involvement in the anti-slavery movement and his
friendship with other leading abolitionists, it was especially appropriate
that, as Bishop of London, he should now find himself with official
responsibility for the spiritual welfare of the British colonies overseas.
He was responsible for missions to the West Indies and published volumes of
sermons and tracts.
During much of the following 20 years - a time of huge national and
international political upheaval, Porteus was in a position to influence
opinion in the influential circles of the Court, the government, the City of
London and the highest echelons of Georgian society.
[edit] Other reforms
Porteus did this, partly by encouraging debate on subjects as diverse as the
slave trade, Catholic emancipation, the pay and conditions of low-paid
clergy, the perceived excesses of entertainment taking place on Sundays -
and by becoming a vocal supporter of William Wilberforce, Hannah More and
the Clapham Sect of evangelical social reformers. He vigorously opposed the
spread of the principles of the French Revolution as well as the doctrines
of Thomas Paine's Age of Reason.
In 1788, George III had again lapsed into one of his periods of mental
derangement (now diagnosed as Porphyria), after which there was a Service of
Thanksgiving for his recovery in 1789 in St. Paul's Cathedral, at which
Porteus himself preached.
The war against Napoleon began in 1794 and was to drag on for another twenty
years. Porteus' tenure as Bishop of London saw not only services of
thanksgiving for British victories at the Battles of Cape St. Vincent, the
Nile and Copenhagen, but the great national outpouring of sorrow at the
death of Nelson in 1805, and his state funeral service in St. Paul's
Cathedral in 1806. As Bishop of London, Porteus may have officiated at some
of these services, although it is unlikely that he did so at Nelson's
funeral, because of the Admiral's reputation as an adulterer.
Bishop Porteus died at Fulham Palace in 1809 and, according to his wishes,
was buried at Sundridge in Kent - a place to which he had frequently loved
to retire every autumn.
Bibliography
Porteus's Works on Slavery
- The Works of the Right Reverend Beilby Porteus, D.D. Late Bishop
of London: with His Life, by the Rev. Robert Hodgson, A.M. F.R.S. Rector
of St. George's Hanover-Square, and one of the chaplains in ordinary to
His Majesty. A New Edition, in Six Volumes (London: T. Cadell, 1823)
See within:
- 'Sermon XVII. The civilization, improvement, and conversion of
the Negro slaves in the British West-India islands recommended.
Preached before the incorporated Society for the Propagation of the
Gospel in Foreign Parts, February 23. 1783', II, pp. 391-428.
- 'An Essay towards a plan for the more effectual Civilization and
Conversion of the Negro Slaves, on the Trust Estate in Barbadoes,
belonging to The Society for the Propagation of the Gospel in
Foreign Parts. First written in the year 1784, and addressed to the
society; and now considerably altered, corrected, and abridged', VI,
pp. 165-217.
- A Letter to the Clergy of the West-India Islands (London
1788)
- A Letter to the Governors, Legislatures and Proprietors of
Plantations, in the British West-India Islands (London, 1808).
Secondary Works
- Carey, Brycchan, British Abolitionism and the Rhetoric of
Sensibility: Writing, Sentiment,and Slavery, 1760-1807 (Basingstoke:
Palgrave Macmillan, 2005). I discuss Porteus at pages 151-3.
- Robert Hodgson, The Life of Beilby Porteus, as above.
- John Henry Overton, 'Beilby Porteus' in The Dictionary of
National Biography, vol XVI, pp. 195-197.
- Tennant, Bob, ‘Sentiment, Politics, and Empire: A Study of Beilby
Porteus’s Antislavery Sermon’, in Discourses of Slavery and
Abolition: Britain and its Colonies, 1760-1838, ed Brycchan Carey,
Markman Ellis, and Sara Salih (Basingstoke: Palgrave Macmillan, 2004),
pp. 158-74.
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