There is nothing more delightful to an honest mind than truth; nor more
important than religious truth. In the holy Scriptures, a complete system of
the latter is revealed. But it has unfortunately happened, that through
prejudice and indolence, from whence has arisen implicit faith in the opinions
of others, and sometimes from a misguided piety, truth has been concealed from
the view of mankind, and Christ and his Apostles have been made to speak a
language derogatory both to reason and religion, and directly contrary to fact
and experience.
But this
is an age of enquiry, and Christianity is not of a nature to shrink from the
severest scrutiny. It invites examination; and with the more freedom it is
treated, the more conspicuously will it display its genuine beauties, and
discover its sacred origin.
Whether
the enquiry contained in the following pages, will contribute to so valuable a
purpose, must be left to the judicious reader to determine. It was undertaken
to satisfy the author's own mind, and was submitted, in another form, to the
perusal of a worthy friend who condescended to ask h s opinion upon the
subject. As he proceeded, evidence increased, till at length he conceived it
his duty to communicate the result to the public; hoping that at least it
might excite others, better qualified, to do it justice.
With
respect to the manner in which he has treated the subject-he has avoided every
thing that appeared to him unintelligible, even to the lowest class of men;
from a conviction that all are highly concerned in it, if they wish to
understand the New Testament.
He has
only to add, that when he has had occasion to think differently from the
writers whom he has quoted, he hopes he has neither treated them with
disrespect on the one hand, nor deserted the cause of truth on the other.
AN
ATTEMPT, &c
It
cannot escape the observation of any one, in the least conversant with the
writings of the Evangelists, that the prophecies, relating to the destruction
of Jerusalem, form a very considerable and important part of our blessed
Lord's discourses. Many of his parables have an evident relation to that
melancholy event, and were probably delivered at an early period of his
ministry, when it would have been inconsistent with the great ends of it to
have been more explicit.
In the
following places, our Lord uses the parabolic method in speaking of the
destruction of Jerusalem. Luke xiii. 6- 29. Matt. xxii. 1-7. Luke xiv. 17-24. Matt. xxi. 33-46. Mark xii. 1-12. Luke xx. 9-19. Luke xix. 11-27.
Towards the close of his life, he threw aside the parabolic method, and
assumed a plainer language upon the subject, both to his own immediate
followers, and to the multitude. Bishop Newcome, in his excellent observations
on our Lord's conduct as a divine instructor, is of opinion, that the large
discourse, which we have recorded in the 24th of Matthew, and the parallel
chapters of Mark and Luke, was delivered but four days before his crucifiction,
when Jesus took his final leave of the temple. And it seems to contain the
substance of all that is to be met with upon this subject, in the Gospel
History.
In the
fulfilment of these predictions, as recorded by Josephus, an historian of
undoubted credit, who was not only an eye-witness of the transactions of the
Jewish war, but bore a considerable share in it, and was an enemy to the
christian name; an argument of no small weight arises in favour of the
divinity of our Lord's character and mission; for to allude to what Nicodemus
said in the case of miracles, No man could foretel events of such magnitude
and importance, and with the precision which he did, unless God was with him.
A wise man, says the great writer above-mentioned, may foresee some events,
relating to an individual or a nation, which depend on a formed character and
a connected train of circumstances; but reason and experience shew, that there
are likewise events of so contingent and improbable a nature, that the
foresight of them exceeds the greatest human sagacity.
Of this
nature were the predictions of our Saviour concerning the destruction of
Jerusalem; upon the completion of which, the very credit and fate of
Christianity depended; not in some distant and uncertain period, but in that
very generation in which they were delivered. Verily, says Christ, this
generation shall not pass away, before all these things be fulfilled. This is
not the language of an impostor, but of one who knew that his predictions
would be most exactly fulfilled.
Christ
foretold, says Dr. Jortin, the total destruction of the city and temple; the
coming of false Christs and false prophets; famines, pestilences,
earthquakes, fearful sights and great signs from heaven; the persecution of
the apostles, the apostacy of some Christians; the preservation of the
faith; the spreading of the gospel through the Roman world; the Roman
standards defiling the holy place; the city encompassed with armies, walls
and trenches; the retiring of the Christians to the mountains; the greatest
tribulation that ever was known; the time when these things should happen;
the comparative happiness of the barren woman; wars and rumours of wars,
nation rising against nation and kingdom against kingdom; the dispersion of
the captive Jews through all nations; the continuation of the desolation; a
shortening the days of vengeance for the sake of the elect: all which came
to pass. Jortin's Remarks on E. Hist. vol. i.
If the
reader is desirous to see in what manner these signs were fulfilled, he may
consult Bishop Newton on the Prophecies and the present Bishop of
Waterford's excellent observations on our Lord's conduct as a divine
instructor.
The accomplishment of our Lord's prophecies of the destruction of Jerusalem,
may likewise be considered as a standing monument to all future ages, of the
truth of the observation of the wise man; that righteousness exalteth a
nation, but that sin is eventually, the ruin of any people.
The
Jewish nation were favoured with many very extraordinary privileges, both of a
civil and religious nature, which, if properly improved, would have
distinguished them in an eminent degree above all their surrounding neighbours
for national happiness. The whole history of that people, affords ample
evidence that they enjoyed prosperity, or suffered affliction, proportioned to
their virtous or vicious conduct. But in our Saviour's time they were
remarkable for their profligacy and wickedness, and their punishment was
equally distinguished for its severity. It was such as had no example in
former ages, and would never again be repeated.
To give
a particular account, says Josephus, as quoted by Dr. Jortin, of all their
iniquities, would be endless. Thus much in general, it may suffice to say,
that there never was a city which suffered such miseries, nor a race of men,
from the beginning of the world, who so abounded in wickedness. I verily
believe that if the Romans had delayed to destroy these wicked wretches, the
city would either have been swallowed up by the earth, or overwhelmed by the
waters, or struck with fire from heaven as another Sodom; for it introduced a
far more impious generation than those who suffered such punishments.
This
account is confirmed in a variety of instances by what we meet with in the
gospels, but no where more eminently, than in the 8th chapter of St. John,
verse the 9th, and their crucifying the Lord of Life. In the former case, they
brought a woman to Christ, who had been taken in the very act of adultery, and
demanded judgment against her for so flagrant a crime, when it appeared that
they themselves were as guilty of a like breach of the marriagecontract. In
the latter, they put a person to death, whose innocent and inoffensive life
was proof against their utmost malice, and whose benevolent and astonishing
miracles testified that he was far superior to any one that ever appeared, and
had a divine commission from the Father to rescue them, not from the Roman
yoke, as they fondly imagined, but from the more intolerable yoke of sin, and
to set them free from the burden of the ceremonial law. This last was the most
capital sin of their nation, and is constantly assigned as a principal cause
of the destruction, that was coming upon them! Many other instances might be
brought from prophane history of the fatal effects of vice on public and
national communities: but the same causes, will always product the same
effects. Wickedness and punishment, are so closely connected, in the plan of
the divine government of the world, that they never were and never can be
separated. It is virtue; it is religion alone, that can render nations either
happy or durable.
The calamities undergone by
the Jews, says the Bishop of Waterford, were unparallel'd in their history,
and will remain so. The many and great evils arising from their own
distractions and intestine madness, were peculiar to this time. And Josephus
asserts in general that no other city underwent such sufferings. In
particular he says, that the number of captives, throughout the whole war
was 97 thousand and that one million one hundred thousand perished in the
course of the siege: To these must be added 237,490 of whom express mention
is due by this historian, as being destroyed in other places; besides
innumerable others, not subject to calculation, who were swept away by
fatigue, famine, disease and every kind of wretchedness and violence. Thus
did the awakened vengeance of heaven require of that generation, the blood
of all the prophets, which had been shed from the foundation of the world.
Newcome's Observations, p. 246.
There is another important use to be made of the prophecies of our Lord,
concerning the destruction of Jerusalem, which I have chiefly in view in what
is to follow, viz. That they serve as a key to many parts of the writings of
the Apostles, which otherwise we shall not be able to explain, in a
satisfactory manner.
For want
of having given sufficient attention to these predictions and to the language
of the antient prophets, much obscurity still remains, particularly in the
epistles, which have, I think not unfrequently, been totally mistaken by
commentators of deserved eminence and repute.
The
passages I allude to, are those which speak of the coming of the Lord being at
hand, drawing nigh, being ready to be revealed, and coming as a thief in the
night, with other expressions of the like nature; which have commonly been
understood to relate to the great and final judgment of the last day, or the
consummation of all things.
Such
language as this, applied to an event, the time of which was altogether
unknown, and certainly some thousands of years distant, must appear very
extraordinary in any writer; much more in the Apostles of our Lord, whose
character for veracity and accuracy is deservedly esteemed.
It is
now full a century, since the learned Dr. Hammond, in his Paraphrase of the
New Testament, was so extremely dissatisfied with the application of this
langunge to the day of judgment, as to speak of it in the following very
strong terms. "If," says he, in this coming of the Lord, this day of vengeance
belonged to the day of judgment (now after so many years not yet come) what a
forbearance were this? What a delay of his coming? and consequently what an
objection against the truth of the christian religion. As Mahomet having
promised, after his death, he would presently return to life again, and having
not performed his promise in a thousand years, is by us justly condemned as an
impostor."
This
reasoning appears to me so just and forcible, that no other satisfactory reply
can, I think, possibly be made to it, than what that great man has furnished
us with, namely, that neither Christ nor his Apostles, had any view in them,
to the great day of judgment at the end of the world, but to the destruction
of Jerusalem, and to that only. And accordingly he has uniformly applied those
expressions to that event.
His
opinion has not, however, been adopted by succeeding commentaors, tho' they
seem to have been much embarrassed to determine the meaning of the Apostles,
in these passages; sometimes applyng them to the destruction of Jerusalem;
sometimes to the final account which all men are to give of their actions, and
very often to both those events.
Dr.
Taylor, the author of the much-esteemed Paraphrase of the Romans, not being
able to reconcile any or these Interpretations with his ideas of the scripture account of
those passages, has adopted one of his own, which, I believe has been well
received: It is, that the day of the Lord, the day approaching, &c. mean the
time of a person's death; which he truly says, ends the Christian's course of
preparation, duty, sufferings, watchings and patience. But this account is by
no means satisfactory to me, and I am well persuaded, was not the Apostles
meaning. Nor can I agree with him when he says, that our blessed Lord knew
very well that he should not come, while that generation, to whom he preached,
was alive, and that all his Apostles knew this, as well as he; for this is
expressly contrary to our Lord's own assertion, in many parts of the gospels,
that the Son of Man would come before that generation was wholly passed away.
And that the Apostles themselves understood that he would come before that age
was completed in a sense different from that of Dr. Taylor, is apparent from
the declaration of the apostle Paul, that the Christians were not in darkness,
that that day should over-take them unawares, as were the unbelieving Jews;
For I suppose no one will think that they had been favoured with a revelation
of the time of their death. But this passage will be more fully considered
hereafter. In short this hypothesis appears to have been the offspring of
necessity, and not quite consistent with that knowledge and penetration, for
which he has been distinguished. But we are all liable to mistakes.
I am
fully sensible I shall be liable to the heavy charge of presumption, pretend
to see farther than the many great and learned men who have gone before me;
many of whom have spent their whole lives in the ardent pursuit of scripture
knowledge But the name of Hammond, whose great learning and sound judgment in
general is acknowledged, must be my refuge from the imputation of such
arrogance. If I have been able to add any thing to what he has advanced upon
the subject, it should be remembered that I have his excellent labours, and
those of the respectable commentators who differ from him, to assist my
enquiries: and that it sometimes happens, that even the opposers of any
opinion, may contribute, what may tend to establish the doctrine against which
they are engaged.
The
subject, it will be allowed on all hands, is of importance; and an attempt to
remove difficulties, and to ascertain the genuine meaning of the Apostles, on
this subject, if conducted with becoming temper and moderation, will, it is
hoped, be received with that candour which is due to an upright intention! I
am persuaded that the records of the New Testament are an invaluable treasury
of knowledge of the most important kind; that they only want to be rightly
understood, to be more generally admired and more seriously attended to, and
that the most humble attempt to throw light upon them, is an employment, not
unworthy of any, who are persuaded of the truth of Christianity.
I have
already observed that the predictions of our Lord concerning the destruction
of Jerusalem appear to me, to be the only true key to the understanding the
passages we propose to examine, and that the sum of those predictions is
continued in the 24th of Matt. and in the parallel chapters of Mark and Luke.
It will therefore be necessary to examine those chapters, and to enquire into
their true meaning, so far at least, as they are the subject of controversy;
for some very eminent commentators and divines have strenuously maintained,
that some of these predictions relate, not to the destruction of Jerusalem,
but to the solemnities of that more awful day, when the secrets of all hearts
shall be disclosed; and it must be owned, that at first sight, some
expressions there made use of, appear to favour their opinion.
But an
impartial attention to the language of Scripture, and to the connection in
which they stand, will, I am persuaded, remove all doubt upon the subject, and
convince us that the Evangelists have their eye upon the destruction of
Jerusalem, and upon that only.
To
prevent trouble to the reader, let it be observed, that I shall make the 24th
of Matthew the ground of my enquiry; taking notice occasionally, of any
difference of importance in the other Evangelists.
All the
three historians agree, that these remarkable prophecies, took their rise from
a survey of the temple and its magnificent buildings, which Jesus then told
his disciples, should ere long be thrown down, and not one stone left upon
another; that is, should be utterly demolished.
Not leaving
one stone upon another, says the Bishop of Waterford, is a proverbial and
hyperbolical way of speaking to denote very exemplary destruction. The
temple was so magnificent, says Dr. Jortin, that it was esteemed for art and
beauty one of the wonders of the world; whence it was natural to expect that
the Romans according to their usual custom, amidst their conquests, would
endeavour to preserve it safe and entire. And Josephus tells us that Titus
laboured with all his power to save it, but that his soldiers, as if moved
by a divine impulse, would not hearken to his positive and repeated orders,
but set fire to every part of it till it was entirely consumed and the soil
on which it stood was ploughed up and not one stone left on another. See
Jortin's Remarks on E. Hist. vol. i, p. 30.
Upon this assertion, his disciples very naturally asked him, when these
things should be, and what would be the sign of his coming? St. Matt. alone
has this addition, and of the end of the world; which Bishop Pearce has, I
think, more justly translated, the end of the age, during which the Jewish
state was to last, and which age, the disciples imagined, would be at an end,
when the Christ came, and visited the Jewish nation.
This
makes the question stated by the three Evangelists, to relate to one and the
same event, viz. to the destruction of Jerusalem, and well agrees with the
declaration upon which it was founded; which certainly had no relation to the
final judgment of the great day. On the contrary, if our translation is
admitted to be right, the disciples not only introduce a question, which has
no connection whatever, with the occasion which gave rise to it, but which was
directly opposite to their well-known sentiments. (Note: This last
sentence should probably read, ". . . . if our translation is not
admitted to be right, etc."). So far were they from conceiving, that the end
of the world was at hand, that they became the followers of Jesus, from a
belief that he was the Messiah, and they afterwards gave various evidences
even till after his resurrection, that they expected, he would erect a
temporal kingdom in the world. Lord, said they, wilt thou not at this time
restore the kingdom to Israel. - Acts i.7.
To
corroborate this translation, I shall produce a passage or two from the
epistles, which even the mere English reader, who is at all conversant with
the New Testament, will see, must necessarily be restrained to the times when
they were written. The first is in the 10th chapter of the 1st epistle to the
Corinthians, verse 11th: All these things (the things which he had before been
speaking of) happened to them for ensamples, and they are written for our
admonition, upon whom the ends of the world are come. Bishop Pearce's
note on this passage is remarkable. "St. Paul," says he, "did not imagine,
that the end of the world was at hand (as some commentators have, much to his
prejudice, supposed): He only alluded to the Jewish distinction of time." The
other passage is in Hebrews ix, 26. Now once in the end of the world hath he
(Christ) appeared, to put away sin by the sacrifice of himself; "which phrase
of the 'end of the world; "says the writer just mentioned, "relates,
not to the end of the world, strictly speaking, but to the preceding ages, be
ing ended."
In
answer to the latter part of the disciple's question, What shall be the sign
of thy coming? Or as it is in Luke, what sign will there be when these things
shall come to pass? Our Lord proceeds to point out to them the various signs
by which they might assuredly know, that the ruin of the Jewish nation was
approaching, and to give them some useful directions, for the regulation of
their conduct under that heavy calamity. This he doth down to the end of the
31st verse. But it is not universally agreed, that the 29th and following
verses relate to the destruction of Jerusalem, though the preceding verses
evidently have that event in view.
Let us
then proceed to consider those passages which have been thought to be
ambiguous and of a doubtful interpretation. The first is Matt. xxiv, 29.
Immediately after, or during 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. -The parallel
expressions in Mark are nearly the same; but those of St. Luke are less
figurative, and of course will more easily admit of an application to the
temporal calamities that were to come upon that generation. Luke xxi, 25. 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 thereof
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.
Distress of
nations, refers to such nations as inhabited the several countries called by
the name of Judea in its widest extent, including Jews, Galileans,
Samaritans, &c. Bishop Pearce on the place.
The difficulty of applying these expressions, to temporal calamities, will, I
apprehend, be removed, by observing with Sir Isaac Newton, that in sacred
prophecy, the darkening, smiting, or setting of the sun, moon and stars, is
put for the ceasing of a kingdom, or for the desolation thereof, proportional
to that darkness.-And it is an observation of Dr. Warburton, which I am
persuaded will give great pleasure to the reader, as it has done to myself,
"that this language was borrowed from the antient hieroglyphics: for as in
hieroglyphic writing, the sun, moon, and stars were used to represent states
and empires, kings, queens, and nobility; their eclipse and extinction,
temporary disasters, or entire overthrow, &c. so in like manner, the holy
prophets call kings and empires by the names of the heavenly luminaries; their
misfortunes and overthrow are represented by eclipses and extinction; stars
falling from the firmament are employed to denote the destruction of the
nobility, &c. In a word, the prophetic stile seems to be a speaking
hieroglyphic. These observations will not only assist us in the study of the
Old and New Testaments, but likewise vindicate their character frin the
illiterate cavils of modern libertines, who have foolishly mistaken that for
the peculiar workmanship of the prophets' heated imagination, which was the
sober, established language of their times, and which God and his Son
condescended to employ as the roperest conveyance of the high, mysterious ways
of Providence in the revelation of themselves to mankind." Warburton's Divine
Legation, vol. ii, book sect. 4.
A few
passages from the prophetic writings of the Old Testament, evidently, and
beyond all dispute, descriptive of temporal calamities, will sufficiently
illustrate the observations of these great men, and put it out of doubt, that
ur blessed Lord had the ruin of the Jewish nation in view, in these highly
gurative expressions.
I shall
here transcribe them at full length, though I shall again have occaision to
refer to them, when I come to examine into the Apostle's meaning, n those
passages of the several epistles, which have been proposed for examination.
The reader will then be able to see, and judge for himself, to what ent to
refer our Lord's language in the passage now before us. I add, that may be
well worth the reader's trouble to read over the whole of those hapters of the
prophets, that he may be fully satisfied, they have temporal alamities only in
view.
The
first which I shall produce is from the prophet Isaiah, xiii, 10, relating o
the destruction of Babylon, as appears from the beginning of the chapter. The
stars of heaven, and the consolations thereof, shall not give their light: he
sun shall be darkened in his going forth, and the moon shall not cause er
light to shine." Still more remarkable is what the same prophet says of he
destruction that was to come upon Idumea, xxxiv, 4. "All the host of eaven
shall be dissolved, and the heavens shall be rolled together as a scrole; nd
all their host shall fall down, as a leaf falleth off from the vine, and as
falling fig from the fig- tree." Ezekiel speaking of the ruin of Egypt, thus
presses it, xxxii, 7,8, "When I shall put thee out, I will cover the heavens,
nd make the stars thereof dark: I will cover the sun with a cloud, and the oon
shall not give her light. All the bright lights of heaven will I make dark ver
thee, and set darkness upon thy land, saith the Lord God." I shall menon only
one more passage to this purpose, from the prophet Joel, ii, 30, s it is
thought to relate to this very calamity, of the destruction of Jerusalem. I
will shew wonders in the heavens, and in the earth, blood and fire and illars
of smoke. The sun shall be turned into darkness, and the moon into lood,
before the great and terrible day of the Lord come."
After
reading these remarkable prophecies of temporal calamities, it is ardly
possible to entertain a doubt, that our Lord had a particular view to them in
the passage under consideration, and that he applied it to the destruction
that would soon overtake the Jewish nation. The preceding context requires
that it should be restricted to that event, and it is afterwards declared our
Saviour, to be among the things that would come to pass in that generaon. To
the Jews this language was perfectly familiar and intelligible, though eir
mistaken notions, concerning the Messiah's kingdom, would not suffer em to
apply it to themselves.
The
Evangelist goes on, verses 30 and 31, in the same figurative stile.
"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 sign of the Son of
man, coming in the clouds of heaven, with power and great glory; and he shall
send his angels" or rather messengers, (as the Greek word properly signifies,
and is so translated in Mark 1, 2, and Luke vii,14) with a great sound of a
trumpet, and they shall gather together his elect from the four winds, from
one end of heaven to the other."
The words
in the Greek, should be translated, "tribes of the land:' which, with great
propriety, apply to the people of the Jews, who, it is well known, were
divided into 12 tribes.
I beg leave
to propose it as a query, Whether the expression here used, "from one end of
heaven to the other," has not its signification precisely determined, by the
signification of the words, heaven and powers of the heavens, in the 29th
verse, which I have endeavoured to shew, mean the Jewish state and
constitution, and whether the gathering the elect from the four winds, from
one end of heaven to the other, will not bear to be thus translated: -From
the four quarters of the land; from one end of the Jewish dominions to the
other?
It is
clear from what has been already said, that the 29th verse relates to the
destruction of Jerusalem; this appearance of the Son of Man, in the particular
circumstances here described, must necessarily relate to the same event; for
it is not only limited to the sane period of time by the particle then, but is
likewise, one of those things that was to come to pass in that generation. It
is also to be observed, that it was a direct answer to the question of the
disciples, "What shall be the sign of thy coming?" "The plain meaning of it is
" says Bishop Newton, "that the destruction of Jerusalem will be such a
remarkable instance of divine vengeance, such a signal manifestation of
Christ's power and glory, that all the Jewish tribes shall mourn, and many
will be led from thence to acknowledge Christ and the Christian religion. In
the antient prophets, God is frequently described, as coming in the clouds,
upon any remarkable interposition and manifestation of his power; and the same
description is here applied to Christ. The destruction of Jerusalem will be as
ample a manifestation of Christ's power and glory, as if he was himself to
come visibly in the clouds of heaven." I shall only add, that the sign of the
Son of Man is evidently that of which the prophet Daniel speaks, chapter vii,
13, 14. "1 saw in the night visions, and behold one like the Son of Man came
with the clouds of heaven, and came to the ancient of days, and they brought
him near before him, and there was given him dominion, and glory, and a
kingdom, that all people and nations should serve him."
This is the
sign which the Jews so frequently required from our Saviour; the expectation
of which, was founded upon this very prophecy of Daniel. By the manner in
which he alludes to the prediction on this occasion, he expressly
contradicts their interpretation of it, as being inconsistent with Daniel's
real meaning. They expected that the Son of Man would descend visibly from
heaven to take upon him the government of the Jews, and to lead them out to
victory over all their enemies. But he informs them, that they ought to
expect something almost totally the reverse of this; the Son of Man, not
descending visibly, but interposing powerfully and irresistibly, not for
raising the Jews to universal empire, but for executing dreadful judgments
and destruction on them. They could scarce fail to perceive, that coming in
the clouds of heaven implied executing judgment; for the expression is used
several times in their own scriptures, and always mean no more than this;
they notwithstanding strained it to a literal sense; to the meaning of a
visible appearance in Daniel's prediction; and though they understood it to
imply, the execution of judgment, yet it was only upon their enemies, not
upon themselves. But Jesus informed them, that they themselves were the
objects of that judgment. See Gerard's Disertations, sect. 4.
This kingdom was
erected, and the foundation of that universal empire laid, which the prophet
here says was to take place, when Christ told his disciples, "that all power
was given to him in heaven and on earth, and a name given to him that was
above every name." And it appears to me particularly worthy of observation,
that the ruin of the Jewish nation is described, not only in the passage
before us, but in many others, by the coming of the Son of Man, and by his
coming in his kingdom. Remarkable to this purpose is Luke xvii, 20, and
following verses. When he was asked when the kingdom of God should come, he
entered upon the subject of the destruction of Jerusalem, and dwelt largely
upon it; using many of the very same expressions to describe that event, which
we find in the 24th of Matt. and the parallel chapters of Mark and Luke. On
another occasion, Matt. x, 23, he told his disciples, when they should suffer
persecution for their attachment to his cause, to flee from one city to
another; "for verily," says he, "I say unto you; ye shall not have gone over
the cities of Israel till the Son of Man be come," "i. e." says Bishop Pearce,
"the gospel would not be particularly and fully preached to the cities of
Israel, before the ruin of the Jewish state, and his taking vengeance on it"
So again Matt. xvi, 28. "Verily I say unto you, there be some standing here,
who shall not taste of death, till they see the Son of Man coming in his
kingdom."
While
this work was in the press, a friend of mine put the sermons lately preached
at Bapton's Lectures, by Ralph Churton, M. A. into my hands. I have been
only able to run my eye over them in a very cursory manner; but he does not
seem to interfere with my plan; except in applying Matt. xvi, 29, to his
transfiguration; which I have referred to the time when the Jewish economy
was to cease.
His
argument, that the ancients are unanimously on his side, has as little
weight with me, as with the best commentators in modern times; for as Mr.
Dodwell long ago observed; they fell far short of the solidity of the
moderns, who excel them, not only in philosophy and learning, but in the
knowledge of antiquity, and even of their own languages. The principal
argument used by Mr. Churton, is the close connection of Matthew xvi, 28,
and the parallel chapters of Mark and Luke, with the account of the
transfiguration. But, with due submission, I think the connection is
evidently, not with the transfiguration, but with the preceding context. We
need only go back to the 27th verse, to perceive this, "For the Son of man
shall come in the glory of his Father, with his angels, and then he shall
reward every man according to his works. Verily I say unto you, there will
be some standing here, who shall not taste of death, till they see the Son
of Man coming in his kingdom." -The coming of the Son of Man in the
former, and his coming in his kingdom, in the latter of these verses,
clearly determines the connection between the two; for in the account of the
transfiguration, which immediately follows, there is not a word said of his
coming. Besides, to foretel that the disciples would not die till an event
took place which was to happen but six days after, this, as Bishop Newcome
observes, would be a prophecy unworthy of Christ.
I have
only to add, that the same connection is observable in mark ix, 2, and in
Luke ix, 28.
And to add no more, John xxi, 23, "If I will that he tarry till I come , what
is that to thee?"
It
evidently appears, I think, from these passages, that Christ's coming, and
this assuming kingly power and authority, mean one and the same thing. I
cannot resist transcribing what Dr. Warburton has written upon this subject in
his Julian, which, as Bishop Newton observes, will much illustrate and enforce
the foregoing exposition." The prophecy of Jesus concerning the approaching
destruction of Jerusalem by Titus, is conceived in such high and swelling
terms, that not only the modern interpreters, but the antient likewise, have
supposed, that our Lord interweaves into it a direct prediction of his second
coming to judgment. Hence arose a current opinion in those times, that the
consummation of all things was at hand; which hath afforded a handle to an
infidel objection in these, insinuating that Jesus, in order to keep his
followers attached to his service, and patient under sufferings, flattered
them with the near approach of those rewards, which completed all their views
and expectations. To which the defenders of religion have opposed this answer,
that the distinction of short and long, in the duration of time, is lost in
eternity; and with the Almighty, a thousand years are but as yesterday, &c.
But the principle both go upon is false, and if what hath been said be duly
weighed, it will appear, that this prophecy doth not respect Christ's second
coming to judgment, but his first; in the abolition of the Jewish policy, and
the establishment of the Christian: that kingdom of Christ which commenced on
the total casing of the theocracy. For as God's reign over the Jews, entirely
ended with the abolition of the temple, so the reign of Christ, in spirit and
in truth, had then its first beginning.
This was
the true establishment of Christianity, not that effected by the donations or
conversions of Constantine. Till the Jewish law was abolished, over which the
Father presided as king, the reign of the Son could not take place; because
the sovranty of Christ over Mankind, was that very sovranty of God,
transferred, and more largely extended.
This
therefore being one of the most important aeras in the economy of grace, and
the most awful revolution in all God's religious dispensations; we see the
elegance and propriety of the terms in question, to denote so great an event,
together with the destruction of Jerusalem by which it was effected."
Warburton's Julian, book i, chap. 1.
Our Lord
having touched upon the most material circumstinces and events, which were to
take place, prior to the destruction of Jerusalem, and having thus answered
the latter part of the question, what the signs of his coming should be,
proceeds to answer the other question concerning the time of his coming to
destroy Jerusalem. Verse 32 and 33. "Now learn a parable of the fig-tree; when
his branch is yet tender, and putteth forth leaves, ye know that summer is
nigh: so likewise ye, when ye shall see all these things, know that it is
near," or he is near, "even at the doors." And farther to express his
coming as very near, he declares verse 34, "Verily I say unto you, This
generation shall not pass, till all these things be fulfilled." Upon which
Bishop Newton thus expresses himself- "It is to me a wonder how any man can
refer part of the foregoing discourse to the destruction of Jerusalem, and
part to the end of the world, or any other distant event, when it is here
said, so positively, in the conclusion; All these things shall be fulfilled in
this generation. It seemeth as if our Saviour was aware of some misapplication
of his words, by adding yet greater force and emphasis to his affirmation,
verse 35, "Heaven and earth shall pass away, but my words shall not pass away"
But though the time was hastening on for the completion of our Lord's
prophecy of the ruin of the Jews; yet the exact time of this judgment, laid
hid in the bosom of the Father. Verse 36. "Of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only." St. Mark has it:
"Neither the Son, but the Father;" but the sense is the same. Some men of
great learning and eminence have thought that our Lord is here speaking, not
of the destruction of Jerusalem, but of that more solemn and awful one of the
day of judgment. But I can by no means think that the Evangelists are such
loose, inaccurate writers, as to make so sudden and abrupt a transition, as
they are here supposed to do; much less to break through the fundamental rules
of good writing, by apparently referring to something which they had said
before; when in reality they were beginning a new subject, and the absurdity
of the supposition will appear more strongly, if it is recollected that the
question of the disciples was, "When shall these things be?" "Why," says our
Saviour, "of that day and hour knoweth no man, no, not the angels in heaven,
but my Father only."
The
improbability of the Evangelists having the day of judgment in view in this
passage, will be still more evident, if we attend to what immediately follows
in the 37th verse. "But as the days of Noah were, so shall also the coming of
the Son of Man be;" which the reader will observe, is the very expression just
before used, concerning the destruction of Jerusalem, and is the common
language of the gospels relative to that event. This sudden appearance of
Christ, the Evangelist farther illustrates in the 40th and 41st verses.
--!'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."
The
providence of God over my disciples, and the effect of their attention to my
forewarnings, will then be remarkable: a distinction will take place between
those whose external circumstances are alike. My disciples will be
preserved, and others will perish. See Bishop Newcome's Observations on our
Lord's conduct as a Divine Instructor.
Should
there be any doubt to what event these expressions belong, it will be removed
by comparing them with the xviith of Luke, from the 20th verse to the end of
the chapter, where Christ evidently describes the destruction of Jerusalem,
and uses the very words of St. Matthew just quoted. Thus it appears that the
preceding and subsequent context relate to one and the same event; and the
only reason that could have induced commentators to interpret the passage
before us, of the final judgment, must have been the difficulty of conceiving,
that Christ should not know, when the destruction of Jerusalem was to take
place, though he had so minutely foretold the signs and fore-runners of that
calamity: but it is equally difficult to imagine that he who is said to have,
all power in heaven and in earth, and is appointed to be the judge of quick
and dead, should not know when the day of judgment was to happen.
Bishop
Peace questions the authenticity of the last clause of this and the parallel
verse in St. Mark, and quotes Ambrose, as saying they were not found in
ancient Greek manuscripts of his day;
and it is remarkable that St. Luke omits the whole of this verse; I but I do not know that any
thing can be gathered from that, as each of the Evangelists have taken
notice of some particular which has not been recorded by others. It may
however be questioned, whether the sense of this passage is not to be found
elsewhere? Acts 1, 7. "It is not for you to know the times and the seasons
which the Father hath put in his own power."
But whatever is the true sense or reading of this text, the justness of the
argument now laid before the reader, is not at all affected by it; for the
connection of the whole chapter requires, the day and hour there spoken of, to
be restricted to the destruction of Jerusalem, and to that alone. And every
one, I believe, will acknowledge, that the connection of a writer is the only
true criterion by which to determine his meaning: at least I know of no other.
It is
unnecessary to be very particular in our enquiries into the meaning of the
remaining part of the chapter, as it is so clear and so evidently, an
improvement of the whole, and especially of the 36th verse. The greatest
calamity that ever befel a nation was not far distant-That generation would
not wholly pass away, till all the things that had been foretold, would be
fulfilled-The signs of its approach had been accurately pointed out to them;
but of the exact time, they were not apprized. As therefore they regarded
their own safety, it behoved them to watch, to be always ready, and to behave
like faithful servants, whom their Lord had entrusted with an honourable and
important charge. Such conduct would, when their Lord came, receive its
reward. But the servant that was careless and negligent, unfaithful and
oppressive, would be surprized by the unexpected coming of their Master, who
would not fail to punish them with the serverity they deserved.
I cannot
conclude this examination of the meaning of the xxivth of St. Matthew, without
animadverting upon what I conceive to be a great inconsistency in Bishop
Newton's conclusion of this subject. He does not hesitate to interpret every
part of this chapter, of the destruction of Jerusalem, and of the signs of its
approach; and he deserves the highest credit for the masterly manner in which
he has handled it. But the reader will be surprized to find him afterwards
saying, that some of these passages, particularly Matt. xiv, 29, 30, and 31,
in a figurative sense, may be understood of the destruction of Jerusalem, but
in their literal sense can be meant only of the end of the world. In like
manner; that text, 'Of the day and season, knoweth no man, no, not the angels
of heaven, but my Father only;' "the consistence and connection," he says, "of
the discourse oblige us to understand it, as spoken of the time of the
destruction of Jerusalem; but in a higher sense, it may be true also of the
time of the end of the world, and the general judgment. All the subsequent
discourse too, we may observe, doth not relate so properly," he farther says,
"to the destruction of Jerusalem, as to the end of the world, and the general
judgment. Our Saviour loseth sight, as it were, of his former subject, and
adapts his discourse more to the latter."
These
are the Bishop's own words, which, I confess, I am utterly unable to reconcile
with the whole tenor of his former reasoning upon the xxivth of Matthew, nor
do I understand the propriety of his distinction between the figurative and
literal sense, as he has applied it. When these prophecies were first
delivered, concerning the ruin of Babylon, of Idumea, and of other nations,
which were devoted to destruction by the Almighty for their iniquities; the
prophets speak of these calamities, in the high wrought language, familiar to
the Eastern nations, and they could only be understood figuratively of what
was to happen to them. In their literal sense, the Sun and moon and stars
continued to shine as before, without any essential alteration in them; nor
can it be made to appear, that the prophets had any allusion to a literal
completion of the dissolution of these powers; it being their frequent
practice to speak in a metaphorical, without regarding the literal sense of
their expressions.
With
regard to the application of this language by our Saviour, Bishop Newton has
himself expressed his wonder, (as we have already seen) how many can refer
part of the foregoing discourse to the destruction of Jerusalem, and part to
the end of the world, when it is said so positively here in the conclusion,
"All these things shall be fulfilled in this generation:" and yet contrary to
his own assertion, that "the consistence and connection of the discourse
oblige us to understand it, as spoken of the destruction of Jerusalem," he
says, "in a higher sense, it may be true also of the time of the end of the
world, and the general judgment." But so far was our Saviour from
understanding the words in a literal sense, that he declared the prophecy, in
common with the others he had before mentioned, would be accomplished in that
very generation. How unworthy of his character would it have been, to have a
reserved meaning, in which that assertion would not be true, and which was not
to be discovered, either by the consistence or the connection of the
discourse. Upon the whole, I cannot see the smallest ground for supposing that
the passages under consideration do at all relate to the great and final
judgment; or that our Saviour had any farther view and meaning than what I
have endeavoured to lay before the reader. -I have been necessarily obliged to
take this notice of an opinion, which is supported by a person of Bishop
Newton's distinguished reputation; for while there remained the least doubt of
the true meaning of the prophecies we have been considering, our reasonings
from them would of course be vague and inconclusive.
Before I
enter upon the consideration of those passages in the epistles, which are the
principal object of this enquiry, I shall request the reader's attention to a
few observations, which appear to me of no small importance in determining the
sense of them.
One
observation is this, that if the 24th of Matt. with the parallel chapters of
Mark and Luke, relate wholly to the destruction of Jerusalem; it follows, that
whatever events are there pointed out, as significative of that grand
catastrophe, may very naturally be expected to be taken particular notice of
by the Apostles, in address to those who were any way concerned in them; and
that in describing those events, or the signs of their approach; they would
adopt a language similar to that of their great Master.
Thus our
Lord exhorts his disciples, to "take heed that no man deceived hem; for that
many would come in his name, saying, I am Christ, and would deceive many"
Matt. xxiv, 4, 5. Mark xiii, 6. Luke xxi, 8. In St. Matt. xxiv, 24, he assures
them that there would "arise false Christs and false prophets, who would
shew,' or promise to perform, "great signs and wonders, insomuch hat, if it
were possible, they would deceive the very elect" See also Mark xiii, 22.
The Greek word, which
is here translated, to shew, signifies to give; that is, says Dr. Farner,
they will appeal to, promise, or undertake to produce, such signs, using the
very language of the Jewish legislator, who represents a prophet as giving,
that is proposing and appealing to a sign or wonder, whether it did or did
not come to pass. Farmer on Miracles, p. 304.
In another place he tells his disciples to beware of false prophets, who
would come to them in sheeps clothing, but who were inwardly ravening wolves.
This is
in fact the very language of the Apostles. St. Paul speaks of false prophets,
as being among the Corinthians; calling them deceitful workers, who
transformed themselves into Apostles of Christ. In the 2d epistle to the
Thessalonians, he mentions one whom he characterizes as the Man of Sin, whose
coming would be after the working of Satan, with all power and signs, and
lying wonders, and with all deceivableness of unrighteousness in them that
perish. St. John assured those to whom he wrote, that many antichrists and
many false prophets, were already gone out into the world; whereby they knew
it was the last time, or the time when the Jewish polity was arrived to its
utmost period, and Jerusalem would be destroyed. St. Peter also mentions some
false teachers, who would bring in damnable or destructive heresies, even
denying the Lord that bought them, and bring upon themselves swift
destruction.
It is
farther to be observed, that our Saviour mentions the exceeding greatness of
the calamity that was coming upon the Jewish nation. He particularizes many
very extraordinary instances of distress and misery which they would undergo,
and asserts that the tribulation would be such as was not from the beginning
of the world to that time, no nor ever would be again. The destruction would
be complete, and not one stone left upon another. And we have seen that he
makes use of the strong language of the antient prophets, to express the
magnitude and extent of it.
Nor are
the Apostles a whit less energetic in their discriptions of a terrible
calamity that would certainly overtake a particular class of men. 2 Thess. 1,
7. "The Lord Jesus shall be revealed from heaven, with his mighty angels in
flaming fire, taking vengeance on them that know not God, and that obey not
the gospel of our Lord and Saviour Jesus Christ; who shall be punished with
everlasting destruction, from the presence of the Lord, and from the glory of
his power." Heb. x, 26. "If we sin wilfully after that we have received the
knowledge of the truth; there remaineth no more sacrifice for sins; but a
certain looking-for of judgment, that shall devour the adversaries." And verse
28. "He that despised Moses's law died without mercy under two or three
witnesses: of how much sorer punishment shall he be thought worthy, who hath
trodden under foot the Son of God?" 2 Peter iii, 7. "The heavens and the
earth, which are now, are kept in store, reserved unto fire against the day of
judgment and perdition of ungodly men." And verse 10. "The heavens shall pass
away with a great noise, and the elements shall melt with fervent heat; the
earth also, and the works that are therein, shall be burnt up."
I do not
intend to enter upon the question at present, to what events these expressions
were actually applied by the Apostles: that will be considered when we come to
examine them in their connection, which can alone determine their meaning, and
the event to which the Apostles refer them. It is enough to my present purpose
to observe, that the awful description our Lord gave of the destruction of
Jerusalem, together with the account of it transmited to Josephus, the great
historian of that calamity, will justify these very strong modes of speech;
especially if the language of the prophets, concerning like, or the same
calamities, is also taken into consideration. And they are, on all these
accounts what might have been expected, when they were upon that subject.
Again,
the Evangelists, in relating the predictions of our Lord, concerning the
downfall of the Jewish nation, constantly represent it, as taking the
unbelieving part of that people by surprize; coming upon them as a snare, and
as a thief in the night, while they were unapprehensive of danger. Matt. xxiv,
37. "As the days of Noah 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, and knew not, till the flood came and took
them all away; so shall also the coming of the Son of man be." See the like
representations in Luke xii, 35 to 41. xvii, 20 to the end. xxi, 35. Mark
xiii, 35. St. Matt. speaking of some professors of Christianity, represents
them as saying; "My Lord delayeth his coming," and from their subsequent
conduct declaring, they did not believe he would come at all. St. Luke does
the same, xii, 45, 46.
To this
language of the Evangelists, that of the Apostles is exactly conformable. St.
Paul says, that the Thessalonians knew perfectly that the day of the Lord
would come as a thief in the night; for when they should say, Peace and
safety, then sudden destruction would come, as sorrow upon a woman with child,
and they shall not escape. St. Peter says, 2d epistle, iii, 10, that "the day
of the Lord will come as a thief in the night:" and he speaks of scoffers or
mockers as saying, "Where is the promise of his coming?"
Another
observation that I shall make relates to the design of the epistles. The great
and leading view of St. Paul's letters to different churches, was to assert
the liberty of the Gentile Christians, against the imposing spirit of the
Jews, who wished to constrain them to be circumcised, and to observe the law
of Moses. It was on this account that they suffered such violent persecutions,
as sometimes to endanger their fortitude and perseverance in that pure and
unadulterated profession of Christianity. The same may be said of the design
of some of the other epistles, written by the other Apostles. Hence they were
obliged to exert all their influence and credit with them, to engage them to
stedfastness; to watch every motion of their adversaries; to combat their
false reasonings and malicious insinuations, and afford that consolation to
their brethren in affliction, which the nature of their situation required.
Among
other arguments which they made use of, they had frequent recourse to this,
that their sufferings would be but of short continuance; that they who were
the chief sources of their present troubles, would ere long be deprived of the
power of injuring them, as they had hitherto done, and in a word, that the
promised coming of their Lord was at hand, to take vengeance on them for their
obstinate infidelity and unreasonable and violent opposition to the gospel;
and that then their sufferings from that quarter would cease, and be succeeded
by a glorious and signal deliverance from the impending calamities! A greater
design than this, or one more suitable to the known situation of the
Christians, to whom the epistles were addressed, can hardly be conceived!
The last
observation I shall make is, that the Apostles, in describing the calamities
that were coming upon that generation, never mention the particular objects of
the divine vengeance by name, nor say any thing of the nature of their
punishment, but in general and indefinite terms. This was unnecessary in
writing to Christians, with whom they had frequent personal intercourse, and
who could not be unacquainted with our Lord's predictions, at least by
tradition: for according to Dr. Lardner, it does not appear that the four
gospels were published so early as most of the epistles, being probably
delayed till the power of the Jews to hurt them, was rendered ineffectual, by
the calamities with which they themselves were surrounded. If they had been
published long before the calamities of war came upon them; the caution the
Apostles observed, would have been useless; because the prophecies of our Lord
would have been perfectly intelligible, and could not have failed to have
exasperated the Jews against the Christians to a degree of madness, and have
rendered their situation still more deplorable.
For the
same reason therefore, that the first records of Christianity were delayed by
the wise providence of God; the Apostles forebore to expose themselves and
their Christian brethren to the resentment of the civil magistrate, by too
open and explicit a declaration of what was to happen to that devoted people.
In this repsect they imitated the example and conformed to the precept of
their great Lord and Master, being "wise," or cautious, "as serpents, and
harmless as doves." They adopted a language that was highly figurative; giving
such hints of the destruction of the Jews, as were easily enough understood by
those to whom they wrote; but which the enemies of Christianity could not lay
hold of to their disadvantage.
Hence we
read of a falling away, apostacy or rebellion; of a man of sin, and son of
perdition; of one who let, and would let, till he was taken out of the way;
and of times and seasons, and of last times, last days, and the like. Such a
cautious method of writing, every one must see, was perfectly justifiable, in
the circumstances they and their friends were in; though it is now, I believe
a principal cause of the obscurity that prevails upon this subject,
particularly in the passages just mentioned.
There
are other causes of the obscurity of this part of the sacred writings, which
I shall present to the judicious reader in the words of the great Mr. Locke.
---!'The nature of epistolary writings," says he, "in general disposes the
writer to pass by the mention of many things, well known to him to whom this
letter is addressed, which are necessary to be laid open to a stranger, to
make him comprehend what is said. And it not seldom falls out, that a
well-penned letter, which is very easy and intelligible to the receiver, is
very obscure to a stranger, who hardly knows what to make of it. The matters
that St. Paul write about, were certainly things well known to those he writ
to, and which they had some peculiar concern in; which made them easily
apprehend his meaning and see the tendency and force of his discourse. But
we, having now at this distance, no information of the occasion of his
writing, little or no knowledge of the temper and circumstances of those he
writ to, were in, but what is to be gathered from the epistles themselves;
it is not strange, that many things in them lie concealed to us, which, no
doubt, they who were concerned in the letter, understood at first sight. Add
to this that in many places, 'tis manifest, he answers letters sent, and
questions proposed to him, which if we had would much better clear those
passages that relate to them than all the learned notes of critics and
commentators, who in after-times, fill us with their conjectures, for very
often, as to the matter in hand, they are nothing else" See Mr. Locke's
preface to his Paraphrase on the Epistles.
These observations, if they are not a presumptive evidence of the real
meaning of the Apostles in the passages we have proposed to examine, will, it
is hoped, at least ensure a patient and candid attention to their connection
and design, and perhaps throw light upon some of them, which have hitherto
baffled the skill of the most able interpreters.
The two
epistles of St. Paul to the Thessalonians challenge our first attention, not
only on account of their being the first written of all the epistles; but
because, I apprehend, the meaning of the Apostle in them is more generally
misunderstood and misapplied by than in most other passages, that are the
subject of our present enquiry.
The
learned Mr. Pyle, having applied some of the passages which we shall presently
consider, indiscriminately to the day of final judgment, and that of the
destruction of the Jewish nation; his account of the design of these epistles
cannot well be suspected. I rather choose therefore to lay it before the
reader, than to give it in my own words, which cannot more fully express my
sentiments of it. "It is," says he, "the opinion of the most exact
chronologers, that there could not pass above a year between the writing of
these two epistles. What the chief aim of them was, will be learned, partly
from the history of the acts, relating to St. Paul's preaching to this church,
and partly from passages in the epistles themselves. Acts xvii, we find St.
Paul preaching in a Jewish synagogue at Thessalonica. The converts he then
made, according to the account there given, consisted of some Jews, but mostly
of Greeks, proselyted to their religion. But some Gentiles also came in,
before either of these epistles were sent, and made this, like most others, a
church consisting of both kinds of believers, seem clear from several
expressions, and from advices directed to Gentile converts, as in I
Thessalonians i, 9. iv, 3, 5, 6. Of the violent opposition to the Apostles
doctrine, and implacable malice where-with the generality of the Jews
persecuted him, we read in the forementioned chapter of the Acts. And the
whole strain of these epistles, together with the time of their inditement,
shew his design to have been, to support his new Christians under the furious
attacks and to guard them against the false and malicious suggestions
of those Jewish zealots." With this account agrees, that of the most
celebrated commentators and divines, and it is indeed too evident to be
denied.
I shall
begin with the 5th chapter of the 1st epistle, which from its close connection
with the conclusion of the former chapter, has generally been supposed to be a
continuation of the subject of the general resurrection at the last day, of
which the Apostle is there speaking. "Of the times and the seasons brethren,
ye have no need that I write to you." In answer to this representation, it
might be observed, that the Apostle apparently concludes his former argument
by adding, in the last verse, "wherefore comfort one another with these words"
and this certainly deserves some attention, independent of any other
consideration.
Besides;
if the times and the seasons relate to the time of the resurrection at the
last day, the Apostle could not have said, that the Christians were not in
darkness, that that day should overtake them as a thief; for I presume it will
be allowed by all, that they were as much in darkness, as to the time when it
should take place, as the unbelieving Jews themselves; not to mention that it
was a matter of mere curiosity, which the Apostle would hardly have indulged.
It is
an observation of Bishop Newton, that if we consult reason, if we consult
revelation, about the time when the general judgment shall come, neither of
them afford us any light: both of them leave us in darkness. See his
dissertation on the general Judgment.
I think this must appear to every attentive reader, to be an argument of some
considerable weight against the common interpretation. But other evidence is
not wanting, that the Apostle in this chapter has begun a new subject; or
rather, that the conclusion of the former chapter was only an occasional
digression from the main design of the epistle.
The only
way to ascertain the Apostle's meaning, and of course to determine the sense
of the ensuing context, is to examine in what sense the phrase, "times and
seasons," is used by the sacred writers; for upon that the whole evidently
depends. The instances where this expression occurs, are indeed but few, yet
enough, I believe, to determine the Apostle's idea of it.
In the
2d chapter of Daniel, that prophet, having been favoured with the revelation
of the dream that Nebuchadnezzar had forgot, expresses his adoration of the
divine perfections, displayed in the government of the world, in these
remarkable words, verses 20, 21. "Blessed be the name of God for ever and
ever; for wisdom and might are his: and he changeth the times and the seasons;
he removeth kings and setteth up kings." Here the prophet evidently uses the
very expression of the Apostle for a change of government, or an alteration of
the political state of a nation, as he afterwards more fully illustrates it,
in the interpretation of Nebuchadnezzar's dream, verses 39, 40. "After thee
shall arise another kingdom, inferior to thee, and another third kingdom of
brass, which shall bear rule over all the earth; and the fourth kingdom shall
be strong as iron." In the 7th chapter of the same prophet, the expression is
a little varied, but the sense is manifestly the same. Speaking of a king that
should arise in future times, he says of him, verse 25, that "he shall think
to change times and laws."
There is
one passage more, where this phrase is used, and that is in the New Testament,
by our Saviour himself, and he evidently adopts the sense, as well as the
expression of the prophet; for when his disciples asked him, when he would
restore the kingdom to Israel, without giving them a direct answer to their
question, he replied: "it is not for you to know the times and the seasons,
which the Father hath put in his own power." As if he had said ---!'You have
no business to pry too curiously into the dispensations of Heaven, in
producing those great revolutions which his wisdom may see fit to bring about;
but to rest satisfied that they will take place in their proper time.
It should be particularly attended to, that the disciples, by restoring the
kingdom to Israel, undoubtedly meant the Messiah's exercising kingly power
and authority, and rescuing the Jewish nation from that servitude to the
Romans which they had long submitted to with great reluctance. At the time
the Apostle wrote his epistles, the nature of kingdom was better understood,
and the carnal notions of the Jewish believers corrected.
When,
therefore, the Apostle uses the like phrase, probably, as in the case of our
Lord, in answer to some query put to him, it is not likely that he should vary
the established meaning of it, by referring it to the general resurrection,
but applied it to that period, when the Jewish constitution was to be
abolished, and Jerusalem laid in ruins; especially if it is considered that
this period was then very near at hand.
If it is
admitted to be the true sense of the 1st verse of this chapter, there will be
no difficulty in applying what follows to the same event. All is clear and
pertinent, and is so very much like the language of our Lord in his prophecies upon
this subject, that it cannot well be mistaken. "Yourselves," says the Apostle,
verse 2, "know perfectly, that the day of the Lord so cometh as a thief in the
night; for when they (the unbelieving Jews) shall say, Peace and safety, then
sudden destruction cometh, as travail upon a woman with child." The calamities
that were coming upon them would be sudden and unexpected on their part, while
the Christians were apprized of their approach. The former would be so
involved in them, that they would not be able to escape, being in darkness, as
to the final issue of the war, and fondly imagining, that as they had been
hitherto distinguished as the peculiar people of God, they should not now be
forsaken, nor their enemies be suffered to triumph over them. The latter
relying on the truth of our Lord's predictions, and being attentive to the
presages of their approach, were not in darkness as to the event of it, and of
course would watch their opportunity, and thereby avoid the miseries that were
coming upon their adversaries. "They shall not escape -but "God hath not
appointed us to wrath, but to obtain salvation (security) through our Lord
Jesus Christ."
Such
seems to me, to be the purport of the Apostle's argument, in this chapter, and
it is impossible to conceive any thing better calculated to support the
resolution, and animate the courage of his Christian friends, than this
representation of the Apostle, under the severe persecutions to which they
were exposed. They had not only an hope of an ample recompence of reward for
all that they suffered, when Jesus should come to judge all mankind at the
last day; but they had a near prospect of deliverance from their present
troubles, when they would enjoy all the comfort and all the advantage of their
unshaken fidelity and perseverance. The Apostle adds, as he had done before in
the last verse of the preceding chapter, concerning the resurrection of the
dead at the last day, v. 11, "Wherefore comfort yourselves together, and edify
one another, even as also ye do;" which, I think, is an additional testimony,
that as he here concludes this subject, and proceeds to other matter, so he
had done there. [Forgive my intrustion, but it is obvious that this is a
forced interpretation, and is the only remaining hinderance
to the position that all prophecy - great judgment included,
found their fulfillment in the first century; after all, Matthew 24 makes the
exact same statements, finding fulfillment within the then living generation!
- cf. Matt. 16:27-28; Matt. 25:31 - TDD] And as the Apostle declares they did
comfort themselves with such considerations; it is a plain proof that they
could not mistake his real meaning, by supposing him to speak of the near
approach of the great day of judgment.
In the
succeeding epistle, which, as has been observed, was written in the same year,
and with the same design as the former, the Apostle, as I apprehend, resumes
the subject, probably in answer to some farther objections, which were started
by their adversaries, to shake the faith of the Christian church at
Thessalonica; intermixing therewith, such arguments for their comfort, as
their embarrassed situation required. He begins the 1st chapter, after his
usual manner, wishing them grace or favour, and peace from God the Father and
the Lord Jesus Christ; thanking God for their growing faith and charity, and
for their patience and fidelity under the violent persecutions which they
endured. In the 5th verse he tells them, that this excellent and praiseworthy
behaviour of theirs, was a manifest token or evidence, that God had permitted
these afflictions to befal them, that they might be rendered worthy of his
kingdom, of which they were the professed subjects, and for the sake of which
they suffered. This he assigns as the general reason of the apparently severe
dispensations of heaven towards them.
With
regard to their adversaries, from whom they suffered so much ill treatment,
the case was widely different. It was just and equitable that they should in
their turn, feel the full effects of their violent and unjust opposition, when
those who continued faithful, under the severest trials, would obtain rest and
deliverance from their troubles. "It is," says the Apostle, "a righteous thing
with God, to recompence tribulation to them that trouble you, and to you are
troubled, rest with us, when the Lord Jesus shall be revealed from heaven,
with his mighty angels, in flaming fire, taking vengeance on them that know
not God, and that obey not the gospel of our Lord Jesus Christ; who shall be
punished with everlasting destruction, from the presence of the Lord, and from
the glory of his power."
Nothing
could hinder an attentive reader from applying all this to the destruction of
the persecuting Jews, and the deliverance of the Christians from their cruel
and oppressive treatment, but the very strong expressions last mentioned; for
the whole connection seems evidently to require, that the Apostle be
understood as speaking of the approach of that calamity.
It must,
however, be remembered, that our Lord's prophecy of his coming to destroy
Jerusalem, is expressed by his coming in the clouds of heaven, with power and
great glory, and sending his angels with a great sound of a trumpet; which the
reader will see, have a striking resemblance to the revelation of the Lord
Jesus Christ, with his mighty angels, here mentioned by the Apostle. And
therefore there can, I think, be no sufficient reason for not applying the
words of the Apostle to the same event.
The
taking vengeance on them that know not God, and that obey not the gospel of
our Lord Jesus Christ, is strictly applicable to the destruction of the Jews;
for our blessed Lord, not only calls the days that were coming, the days of
vengeance, but constantly attributes their unbelief and their rejecting him,
as the principal cause of their sin. And the epistles abound with passages of
like nature, as every one knows, who is at all conversant with their writings.
Flaming
fire, and everlasting destruction, are very strong epithets to be applied to
temporal calamities; but not stronger than those of the prophet Isaiah,
xxxiii, 14, descriptive of like, if not the same distresses, that would come
upon the Jewish nation. "The sinners in Zion are afraid: fearfulness hath
surprized the hypocrites. Who among us shall dwell with the devouring fire?
Who among us shall dwell with everlasting burnings?" To justify this language
of the Apostle, it should farther be observed, that the tribulation of that
day is represented by our Saviour as exceeding all example in past and future
ages, and that Josephus tells us, fire was a principal agent in effecting the
destruction of that people, multitudes having perished in the flames. In a
word, it was a complete destruction; scarce a trace remaining that there ever
had been a city. It scarce needs to be added, that the word which is
translated everlasting, frequently derives its force from the subject with
which it is connected, and must be understood in a more strict or limited
sense, according to the nature of it.
Destruction from the presence of the Lord, and from the glory of his power,"
appear to me to have a singular propriety in them, when applied to the ruin of
the Jewish nation; for God's presence was the peculiar privilege of that
people; which they could only forfeit by their wickedness, and their forskaing
the covenant of their God. The Almighty said to Moses, the representative of
the Jewish nation, Exod. xxxiii, 14, "My presence shall go with thee, and I
will give thee rest," which in interpreted in the 16th verse, of their being
separated from all the people that are upon the face of the earth. When
afterwards they were devoted to ruin for their iniquities, the language of the
prophet Jeremiah is, xxiii, 39, 40, "1 will utterly forget you, and I will
forsake you, and the city that I gave you and your fathers, and cast you out
of my presence; and I will bring an everlasting reproach upon you, and a
perpetual shame which shall not be forgotten!' Their destruction from the
glory of his power, in this connection, appears therefore to signify, the
withdrawing those displays of power, which had been so often manifested in
their behalf. When the Apostle says, in the 20th verse, that "Christ shall
come to be glorified in his saints, and admired in" or by "all them that
believe:' I conceive his meaning is, that the completion of his prophecies of
the destruction of Jerusalem and their deliverance, will increase their
reverence and respect for their Divine Master, and raise the warmest gratitude
of their souls, for so signal a deliverance.
It is, I
think, of very great consequence in confirming the meaning I have been
endeavouring to establish, through the whole of this chapter, to observe, that
wherever the word, which is here translated rest, in the 7th verse, is
used in the New Testament, it constantly signifies rest from temporal
distress and present trouble. See Acts xxiv, 24. 2 Cor. ii, 12. vii, 5. viii,
13.
Upon the
whole, I do not see any thing to hinder the application of these figurative
expressions, to the calamities that were shortly to come upon the Jews, and
put an entire end to their existence as a nation. On the contrary; a perfect
consistency of argument is preserved, which suits with the evident design of
both the epistles, and with the known circumstances of those to whom they were
addressed.
The
following chapter, which we are now to consider, has exercised the ingenuity
of some of the most learned men; who have generally supposed, that it was
intended to correct a mistake the Thessalonians had fallen into, from a
misapprehension of St. Paul's former letter to them; as if the great and final
day of account would come in that generation. And if they had understood that
epistle-, as it appears most commentators now do, the mistake was natural, and
the Apostle afforded them too just a cause to apprehend, that its approach was
very near at hand. But if what has been already said upon the 5th chapter of
that epistle, upon which that mistake is supposed to be founded, be just and
conclusive; this was not the design of the chapter before us. Nor is it easy
to imagine that they could entertain such an idea. St. Paul, we know, spoke of
his departure being at hand; and St. Peter expected shortly to put off his
bodily tabernacle, as our Lord Jesus Christ had foretold he should; and that
the Thessalonians should have fallen into such a mistake, appears to me a
conjecture, which has no foundation whatever to support it. If any evidence
can be adduced to corroborate the supposition, besides that taken from the
meaning which has been put upon the latter part of the 4th, and the beginning
of the 5th chapter of the 1st epistle to the Thessalonians, it ought not to be
hastily abandoned or given up; but, I confess, I know of none.
The
truth, I believe, is, that there were among the Thessalonians, some persons
who were ill affected to the Christian cause; some mockers, such as those St.
Peter speaks of, who said, "Where is the promise of his coming," and who by
some insinuations, and perhaps by forged letters, which they ascribed to St.
Paul, endeavored to shake their faith in Christ, and particularly their belief
of his coming to punish the Jews, agreeable to his promise. This seems to be
probable from the Apostle's manner of expression in the 2d verse; by letter as
from us -by his caution that they be not soon shaken in mind, or by any means
deceived; and by his salutation at the end of the epistle, written with his
own hand, to prevent their being imposed upon. This, I own, is all conjecture,
as well as the other; but it must be acknowledged, that St. Peter's
information, that there were such persons in his time; and the known character
of the enemies of the Christians, are some grounds for the supposition. I may
add likewise, that it was extremely natural for the unbelieving Jews, from the
situation of things at that time, to ridicule the notion of his coming; for
they not only did not believe it themselves, but no remarkable signs of the
approaching calamities, had yet appeared to lead the Christians to suppose
they were very near.
To
fortify the minds of the Thessalonians against these misrepresentations, and
furnish them with an answer to their adversaries; the Apostle tells them, not
to be troubled or by any means deceived by them; for that that day would not
come, without some particular signs of its approach. -- "That day shall not
come, except there come a falling away first, and that man of sin, the son of
perdition, be revealed, who opposeth and exalteth himself above all that is
called God, or that is worshipped." This Bishop Newton takes to be an
assertion of the Apostle, that the destruction of Jerusalem was not at hand,
upon the supposition that he is speaking of that event: but surely this is a
great mistake. He only declares, if I understand him right, that the signs and
presages of the ruin of Jerusalem were so closely connected with it, that the
latter could not happen without the former, And this is no more than what our
Lord had taught them to expect. After a long detail of the signs of his
coming, he adds, "When ye shall see all these things, know that it is near,
even at the doors." Matt. xxiv, 33. So far therefore is the Apostle from
denying that the day of the Lord is at hand, that he appears to me, strongly
to affirm its near approach.
Against
this interpretation, the very distinguished writer just mentioned, opposes a
variety of objections in the form of questions, which it will be necessary to
consider. He asks, "What occasion there was to admonish the Thessalonians
particularly of the destruction of Jerusalem? Or why they should be under such
agitations and terrors upon that account. What connection had Macedonia with
Judea, or Thessalonica with Jerusalem? What share were the Christian converts
to have in the calamities of the rebellious and unbelieving Jews; and why
should they not rather have been comforted than troubled at the punishment of
their inveterate enemies?" And a little below, he asks again, "What a
ridiculous comfort must it be to tell them, that it would not happen
immediately, but would be accomplished within less than twenty years?" To the
three first of these questions it may be replied, that the Thessalonians had a
great connection, and were more deeply concerned in the destruction of
Jerusalem, than the worthy Bishop seems to have imagined. In the Acts of the
Apostles, xvii, 1, we read, that they had a synagogue of the Jews, some of
whom believed, and of the devout Greeks, or proselytes to Judaism, a great
multitude, and of the chief women not a few; but that the unbelieving Jews,
moved with envy, raised a persecution against them, and opposed them with all
their might: and the Bishop allows, they were their most inveterate enemies.
Macedonia had therefore, a connection with Judea, and Thessalonica with
Jerusalem. As to the share that the Christian converts were to have in the
calamities of the rebellious and unbelieving Jews, it is not necessary to
assert that they had any: out it was necessary to their future comfort and
happiness, that the unbelieving and persecuting Jews should be destroyed. And
though they lived far from Jerusalem; yet their zeal would carry them thither
at their great festival, where they would, from the sudden approach of the
Roman army, be enclosed as in a net, and involved in all the ensuing
calamities!
With
regard to the other questions which assert, that it would be ridiculous
comfort to tell them, that the destruction of Jerusalem would not happen
immediately, but would be accomplished within less than twenty years; and that
so far from being troubled and terrified upon that account, they should rather
have been comforted at the punishment of their inveterate enemies: all this
proceeds upon a mistake. They were troubled; not at the idea of the
destruction of the Jews being at hand; but at the insinuations of the
unbelievers that it would not come at all. This was a reasonable ground of
trouble; for the very truth of Christianity depended upon its completion, as
well as their deliverance from persecution. The Apostle therefore sets himself
to banish their anxiety on these accounts, and to satisfy their minds that
there was no reason for apprehending that the promise would not at length be
fulfilled.
If any one
is desirous reading what Bishop Newton has further said upon this subject, I
refer him to his Dissertations on the Prophecies, vol. ii, p. 359.
I have
already taken notice of an obvious reason for the use of the figurative
expressions of the Apostle, when he speaks of the signs which were to precede
the destruction of Jerusalem, viz that he might not expose himself, or his
fellow Christians to the resentment of the evil magistrate; and this is a
principal cause of the obscurity in which some of these expressions are now
involved. It must however be remarked, with respect to the son of perdition,
that Judas, who betrayed our Lord, is characterized under the very same
figure, previous to his betraying him: John xvii, 12. "None of them is lost,
but the son of perdition." And it is well known that the apostle Paul was fond
of making use of the personalizing figure. But amidst all the obscurity, which
this has occasioned in this place, the signs which our Lord had foretold are
easily discerned. The man of sin and son of perdition, mean, I apprehend, an
high degree of prevailing wickedness in some person, or persons, whose coming
would be after the working of Satan, with all deceivableness of
unrighteousness in them that perish, because they received not the love of the
truth that they might be saved. If we compare this with the language of our
Saviour, when he foretold the signs of the approaching ruin of the Jews; it
will be highly probable that the Apostle speaks of the very same event. Matt.
xxiv, 12. "Iniquity shall abound." Verse 24. "They shall shew great signs and
wonders, insomuch, that if it were possible, they shall deceive the very
elect."
Various
are the interpretations of the learned, concerning the man of sin and the son
of perdition, &c. some referring them to Simon Magus, some to Mahomet, and
some to the Popes of Rome and their clergy. But if it be allowed, that the
Apostle is speaking of the destruction of Jerusalem; the supposition of the
two last, cannot be admitted, as being wholly foreign to the purpose, and in
many other respects highly improbable.
The
application of the character of the Man of sin, the Son of Perdition, to the
Popes of Rome, is an ingenious conjecture, and they have but too justly
merited it by their monstrous iniquity. But this, I think, could not be the
Apostle's meaning; for the wickedness of the church of Rome has been fully
revealed: her power is much upon the decline, and yet the day of judgment in
all probability is not very near at hand. There are many events to be
fulfilled; such as the conversion of the Jews, and the universal prevalence
of Christianity; events that do not at present appear to be very near at
hand. I might add, that it was not at all to the Apostle's purpose, that I
can see, to tell them of what was to happen in some distant ages, which,
instead of comforting them, would only increase their distress.
The true meaning of these expressions must, I think, be sought for in the
history of those times, to which the learned Hammond and Whitby have, with
great judgment, confined their enquiries upon this subject. But whether either
of them has succeeded in the attempt, or whether we have sufficient knowledge
of that early period, I shall not pretend to determine.
Indeed I
do not consider it as a matter of very great consequence (though certainly
desirable) to know precisely to what, or to whom the Apostle alludes. It is
enough for us to know, that the description here given was the subject of the
Apostle's conversation with the Thessalonians when he was among them; that
they well knew the hinderances of the complete revelation and consequent
destruction of this man of sin, and that what the Apostle here advanced, was
in answer to the insinuations that had been industriously propagated among
them by their restless and implacable adversaries, that Christ would not come
according to his promise.
If the
time fixed by Dr. Lardner for the publication of the Gospels be well founded;
it appears to me not improbable, that when the Apostle exhorts the
Thessalonians, towards the conclusion of the chapter, to stand fast and hold
the traditions which they had been taught, whether by word or his epistle; he
means the traditions relating to the destruction of Jerusalem and the signs of
its approach. The Dr. supposes, the first three gospels were not written till
the years 63 or 64, and St. John not till 68.
Before I
conclude this chapter, I cannot help remarking the close connection between
the Apostle's argument in this and the 5th chapter of his 1st epistle to the
Thessalonians. There he tells them, that though they were not in darkness as
unbelievers were, as to the sudden and near approach of the day of the Lord;
yet that it behoved them to watch and be sober, i.e as I imagine, to consider
attentively the circumstances and events which were to usher it in, since they
knew neither the exact time nor season of its coming. Their knowledge that it
would come as a thief in the night, would require this circumspection. Here
the Apostle enables them to direct their watchfulness to their proper objects,
assuring them, that that day would not come without the intervention of
certain signs and presages of its approach, and that no insinuations of their
adversaries, arising from its apparent delay, ought to give them any trouble,
especially as they know the hinderances of their complete manifestation, and
saw that the mystery of iniquity had already began to shew itself. Such a
train of reasoning is greatly confirmed by what our Lord says of the
destruction of Jerusalem; that they knew neither the day nor the hour when the
Son of Man cometh, and on that account directed his followers to watch and to
be ready, and not to suffer themselves to be deceived by his apparent delay.
Matt. xxiv, 42 and following verses.
Upon the
whole, I consider the unity of design manifested in these two chapters, and
their evident agreement with our Lord's discourse upon the subject, as the
strongest arguments in favor of the interpretation I have adopted, and when
taken together with others that I have laid before the reader, they amount
almost to a decisive evidence in its favour.
The next
passage that I shall consider is, the 10th chapter of the epistle to the
Hebrews, from the 23rd verse to the end of the chapter; not that I think it
particularly difficult, but as some commentators have referred what the
Apostle says, in the 37th verse, to the spiritual salvation of the soul; it
may not be amiss to give the reader a summary view of the Apostle's argument,
that he may judge for himself of his real meaning.
I shall,
as before, give a general account of the design of this epistle in the words
of Mr. Pyle. "St. Paul," says he, "in his 2d epistle to the Thessalonians, had
foretold a great apostacy, which, so far as it related to the Jewish people,
may be interpreted, either of the general revolt of their nation from the
Roman government, or of their Christian converts from the religion of Christ,
agreeably to our Saviour's prediction, Matt. xxiv, 12. In the latter of these
senses, it began now to be fulfilled by a too general desertion of the Jewish
Christians; frighted from their profession, by the furious persecution of the
infidel Jews. To arm some against, and to recover others from this apostacy,
was the purpose of this epistle"
Having
at great length, and by a variety of arguments, shewn the superior excellence
of the Christian, compared with the Mosaic dispensation; the Apostle earnestly
entreats them to hold fast the profession of their faith without wavering, and
as an evidence of it, to provoke one another to love and to good works, and
particularly not to forsake the assembling of themselves together, as was the
manner of some among them. This stedfastness in their faith and practice, he
urges upon them by an argument peculiarly suited to their situation. They were
now grievously persecuted by their unbelieving countrymen, and profess
Christianity, at the utmost hazard of every thing that was dear to them, not
excepting life itself; but the day was at hand, -things were so ripe for the
completion of our Lord's prophecies, that they saw by the signs of the times,
that it was near approaching, which would put an end to their troubles. Two or
three years at most would find other employment for their adversaries, and
leave them at liberty to serve God, according to their conscience: without
that risque to which they were now exposed.
To
engage them to perseverance in their professions, the Apostle represents to
them, in very forcible terms, the very terrible consequences of apostacy from
a religion of such superior excellence. "If," says he, verse 26, "we sin
wilfully," that is, if we deliberately and wilfully apostatize, after we have
been convinced of the truth and excellence of Christianity, no other sacrifice
to atone for our sins is left us; but a certain fearful expectation of
judgment and fiery indignation, which shall devour those who oppose it. If
they died without mercy at the hand of two or three witnesses, who despised
Moses's law; of how much sorer punishment would they be thought worthy, who
trod under foot the Son of God, and treated the grace of the Gospel with
neglect and contempt? Such abuse merited the severest punishment, and would
certainly involve them in the effects of the Divine vengeance, which they
could not too carefully avoid; for it was "a fearful thing to fall into the
hands of the living God." As if he had said -- You are now in a state of
persecution from men, which by apostacy, you may escape; but by so doing you
will expose yourselves to greater calamities; to those dreadful sufferings
which are ready to overtake the Jewish nation.
In the
32nd verse, the Apostle introduces another argument, to persuade them to be
firm to the Christian cause, drawn from their manly behaviour, under
sufferings (it should seem, from the terms used in the Greek, still more
dreadful) than those to which they were now exposed. But call to remembrance
the former days, in which, after ye were illuminated, (after ye had embraced
Christianity,) ye endured a great fight, or combat of afflictions; taking
joyfully the spoiling of your goods, knowing that you have in heaven a better
and enduring substance.
Such
being their noble and truly praiseworthy conduct in times of past difficulty
and trouble, the Apostle exhorts them not now, when nearly at an end, to cast
away their courage or confidence, or suffer their faith to fail; for, saith
he, it hath (even now) great recompence of reward; for ye have (yet) need of
patience, that having done the will of God, ye may receive the promise; for
yet a little while, and he that shall come will come, and will not tarry. It
is, I own, out of my power to conceive, that the Apostle is here speaking of
any other coming, than that which our Lord foretold should happen in that
generation, and in language so perfectly similar. The day approaching in the
25th verse; the chain of reasoning subsequent to it; the situation and
circumstances these Hebrew Christians were then in, and the time when this
epistle was written; all conspire to confirm me in the opinion, that the
Apostle meant the destruction of Jerusalem. The manner in which the Apostle
concludes the argument too, very much favours this interpretion. Verse 38.
"Now the just by "faith shall live," ie. shall preserve his life: "but if any
man draw back," or apostatizes, "my soul shall have no pleasure in him:" he
shall not receive the promised deliverance and protection, which belongs only
to those who continue faithful.
In the
last verse, he expresses his confidence, that the arguments he had laid before
them, would have their due weight and influence upon them; that they would not
apostatize to their destruction, but continue faithful, and thereby obtain the
promised reward. We are not of them who draw back to perdition, but of them
that believe to the saving of the soul.
The
reader will observe that this is perfectly agreeable to our Lord's prophecies,
that he that endured to the end should be saved; but that those who were not
prepared by habitual watchfulness and fidelity should have their portion with
hypocrites, Matt. xxiv, 13, and 42 to the end.
But I do
not see how the Apostle's language; that they saw the day approaching, and
that yet a little while, and he that should come would come, and would not
tarry, upon any other principles can be justified. If he meant, the day of
final judgment, he said what was not true: it was not a little while, but many
ages before that event would take place; nor could he say with any propriety
that they saw it approaching. If on the other hand, under these ideas he
speaks of the destruction of Jerusalem; his language is that of accuracy and
precision; for it is the opinion of the most able judges, that this epistle
was written in the year 63, and that the Jewish war broke out in 66. In a
word, this supposition appears to me to make everything clear and pertinent,
and his reasoning just and conclusive, and well calculated to produce the
happiest effects, upon those who suffered for the sake of Christ.
I
should now proceed to consider that very difficult and obscure passage in the
4th chapter of the 1st epistle of St. Peter, verses 5,6 and 7, but; I confess,
I am unable to offer any interpretation of it than that which the most
esteemed commentators have adopted; who have, I believe, generally applied it
to the destruction of Jerusalem. The whole preceding and subsequent context
much favours this interpretation, as well as the leading design of the epistle
itself; which, says Mr. Pyle, was to support the Gentile Christians under the
heavy persecutions to which they were exposed: but with respect to the real
meaning of the Apostle in these verses, I cannot satisfy myself, and, of
course, am but ill qualified to afford satisfaction to others. The judicious
reader will not, however, form his judgment of the general meaning of the
passages, we have been considering, from a single instance, which has been
allowed on all hands to be the most obscure of any that is to be met with
throughout the New Testament; but from that collection of evidence which has
been attempted to be laid before him, and which will receive still farther
additions, from this very Apostle in the 3rd chapter of his 2d epistle, which
we are now to consider.
This
chapter commences with an account of the occasion of his letter, which was to
stir up the minds of believers to a remembrance of what had been foretold by
the holy prophets, and had been repeated to them by the Apostles, during their
personal ministry among them; viz. that in the last days, scoffers or mockers;
who walked after their own lusts, would come, saying, Where is the promise of
his coming? For since the fathers fell asleep, all things continue as they
were from the beginning of the creation.
The
last days-the last times-and the latter times, are phrases that are, I
believe, generally, if not always, used in the epistles to denote the
concluding period of the Jewish economy: and it is a remark of Dr. Benson,
upon the Ist of John, verse 18, that if the Apostle had said, that the last
day or hour of the world was at hand, he had said that was not true. He
there admits, that the last days mean, the days prior to the destruction of
Jerusalem, and of the Jewish state; and yet he interprets what follows in
this chapter, of the final coming of Christ to judgment.
In answer to these suggestions, the Apostle asserts the contrary -All things
did not continue as they were. They were willingly ignorant of; they would not
attend to what had already happened. God had promised, by the mouth of Noah,
to destroy the old world by a flood of water, and they had long warning of it;
so long, that it is likely, scoffers arose as in the present case, and said,
Where is the promise of his coming? Yet, notwithstanding their unbelief, the
promise was at length fulfilled. The flood came and swept them all away in a
moment of security, when they were engaged in all the occupations of life. The
world that then was, (that is, the inhabitants of it) being overflowed with
water, perished, agreeably to the Divine assurance. But the heavens and the
earth which are now, by the same word of promise, are kept in store; reserved
unto fire, against the day of judgment and perdition of ungodly men.
To
understand the Apostle's meaning in these verses, we must carefully attend to
what has already been observed, that in the prophetic language, the perishing
of the heavens and the earth, signifies the dissolution of any great state or
empire, or any remarkable calamity, that was to take place among men. The
phraseology was perfectly familiar to the eastern nations, and particularly to
the Jews and first Christians, who had the Old Testament prophecies in their
hands. And the apostle Peter adopted it, not only upon this account, but for
other prudential reasons, before taken notice of.
In this
sense he certainly uses the phrase in the 5th verse. The heavens that were of
old, and the earth standing out of the water and in the water, perished. Now
says the Apostle, in answer to the scoffs of unbelievers; this having been the
case with the old world, according to God's express promise; there is the same
reason for believing that he will be as faithful to his word as heretofore.
The heavens and the earth which are now (in opposition to those of old) by the
same word (of promise) are kept in store, reserved unto fire against the day
of judgment and perdition of ungodly men.
If it be
allowed, as I think it must, that the expression of the heavens and the earth,
which were of old, relates to a temporal calamity, in the 5th verse; it will
be difficult to conceive, that the Apostle uses the same terms, in the 7th
verse, in a different sense; unless it should be thought, that the farther
description of this calamity, given in the 10th, 11th, and l2th verses, is too
strong to be applied to any thing temporal. But it ought particularly to be
remembered, that our Lord spoke of the destruction of Jerusalem, as far
exceeding all other calamities, that ever had, or would happen; and he spoke
of it too, in language almost as strong as that which the Apostle uses in the
chapter before us. Matt. xxiv, 29. "The sun shall 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."
But to
show the reader, in the strongest light possible, that the Apostle has the
great calamity, that was coming upon the Jews in view in these expressions, I
shall put the language of the prophets, before taken notice of, in a column
opposite to that of the Apostle; and that, I think, will preclude the
necessity of using any other arguments. He will then be able to determine for
himself.