DISCOURSE ON THE LAST THINGS
Matthew 21-25; Mark 11:1-13:37; Luke 19:29-48; 20; 21.
The few days intervening between the anointing and the Passover were spent by Jesus in daily visits to Jerusalem in company with His disciples, returning to Bethany in the evening. During that time He spoke much in public and in private, on themes congenial to His feelings and situation: the sin of the Jewish nation, and specially of its religious leaders; the doom of Jerusalem, and the end of the world. The record of His sayings during these last days fills five chapters of Matthew’s Gospel — a proof of the deep impressions which they made on the mind of the twelve.
Prominent among these utterances, which together form the dying testimony of the "Prophet of Nazareth," stands the great philippic delivered by Him against the scribes and Pharisees of Jerusalem. This terrible discourse had been preceded by various encounters between the speaker and His inverate foes, which were as the preliminary skirmishes that form the prelude to a great engagement. In these petty fights Jesus had been uniformly victorious, and had overwhelmed His opponents with confusion. They had asked Him concerning His authority for taking upon Him the office of a reformer, in clearing the temple precincts of traders; and he had silenced them by asking in reply their opinion of John’s mission, and by speaking in their hearing the parables of the Two Sons, the Vinedressers, and the Rejected Stone,[20.1] wherein their hypocrisy, unrighteousness, and ultimate damnation were vividly depicted. They had tried to catch Him in a trap by an insnaring question concerning the tribute paid to the Roman government; and he had extricated Himself with ease, by simply asking for a penny, and pointing to the emperor’s head on it, demanding of His assailants, "Whose is this image and superscription?" and on receiving the reply, "Cesar’s," giving His judgment in these terms: "Render therefore unto Cesar the things which are Cesar’s, and unto God the things that are God’s."[20.2] Twice foiled, the Pharisees (with their friends the Herodians) gave place to their usual foes, but present allies, the Sadducees, who attempted to puzzle Jesus on the subject of the resurrection, only to be ignominiously discomfited;[20.3] whereupon the pharisaic brigade returned to the charge, and through the mouth of a lawyer not yet wholly perverted inquired, "Which is the great commandment in the law?" To this question Jesus gave a direct and serious reply, summing up the whole law in love to God and love to man, to the entire contentment of His interrogator. Then, impatient of further trifling, He blew a trumpet-peal, the signal of a grand offensive attack, by propounding the question, "What think ye of Christ, whose son is He?" and taking occasion from the reply to quote the opening verse of David’s martial psalm, asking them to reconcile it with their answer.[20.4] In appearance fighting the Pharisees with their own weapons, and framing a mere theological puzzle, He was in reality reminding them who He was, and intimating to them the predicted doom of those who set themselves against the Lord’s anointed.
Thereupon David’s Son and David’s Lord proceeded to fulfil the prophetic figure, and to make a footstool of the men who sat in Moses’ seat, by delivering that discourse in which, to change the figure, the Pharisee is placed in a moral pillory, a mockery and a byword to all after ages; and a sentence is pronounced on the pharisaic character inexorably severe, yet justified by fact, and approved by the conscience of all true Christians.[20.5] This anti-pharisaic speech may be regarded as the final, decisive, comprehensive, dying testimony of Jesus against the most deadly and damning form of evil prevailing in His age, or that can prevail in any age — religious hypocrisy; and as such it forms a necessary part of the Righteous One’s witness-bearing in behalf of the truth, to which His disciples are expected to say Amen with no faltering voice. For the spirit of moral resentment is as essential in Christian ethics as the spirit of mercy; nor can any one who regards the anti-pharisaic polemic of the Gospel history as a scandal to be ashamed of, or a blemish to be apologized for, or at least as a thing which, however necessary at the time, propriety now requires us to treat with neglect, — a practice too common in the religious world, — be cleared of the suspicion of having more sympathy at heart with the men by whom the Lord was crucified than with the Lord Himself. Blessed is he who is not ashamed of Christ’s sternest words; who, far from stumbling at those bold prophetic utterances, has rather found in them an aid to faith at the crisis of his religious history, as evincing an identity between the moral sentiments of the Founder of the faith and his own, and helping him to see that what he may have mistaken for, and what claimed to be, Christianity, was not that at all, but only a modern reproduction of a religious system which the Lord Jesus Christ could not endure, or be on civil terms with. Yea, and blessed is the church which sympathizes with, and practically gives effect to, Christ’s warning words in the opening of this discourse against clerical ambition, the source of the spiritual tyrannies and hypocrisies denounced. Every church needs to be on its guard against this evil spirit. The government of the Jewish church, theoretically theocratic, degenerated at last into Rabbinism; and it is quite possible for a church which has for its motto, "One is your Master, even Christ," to fall into a state of abject subjection to the power of ambitious ecclesiastics.
Without for a moment admitting that there is any thing in these invectives against hypocrisy to be apologized for, we must nevertheless advert to the view taken of them by some recent critics of the sceptical school. These speeches, then, we are told, are the rash, unqualified utterances of a young man, whose spirit was unmellowed by years and experience of the world; whose temperament was poetic, therefore irritable, impatient, and unpractical; and whose temper was that of a Jew, morose, and prone to bitterness in controversy. At this time, we are further to understand, provoked by persevering opposition, He had lost self-possession, and had abandoned Himself to the violence of anger, His bad humor having reached such a pitch as to make Him guilty of actions seemingly absurd, such as that of cursing the fig-tree. He had, in fact, become reckless of consequences, or even seemed to court such as were disastrous; and, weary of conflict, sought by violent language to precipitate a crisis, and provoke His enemies to put Him to death.[20.6]
These are blasphemies against the Son of man as unfounded as they are injurious. The last days of Jesus were certainly full of intense excitement, but to a candid mind no traces of passion are discernible in His conduct. All His recorded utterances during those days are in a high key, suited to one whose soul was animated by the most sublime feelings. Every sentence is eloquent, every word tells; but all throughout is natural, and appropriate to the situation. Even when the terrible attack on the religious leaders of Israel begins, we listen awestruck, but not shocked. We feel that the speaker has a right to use such language, that what He says is true, and that all is said with commanding authority and dignity, such as became the Messianic King. When the speaker has come to an end, we breathe freely, sensible that a delicate though necessary task has been performed with not less wisdom than fidelity. Deep and undisguised abhorrence is expressed in every sentence, such as it would be difficult for any ordinary man, yea, even for an extraordinary one, to cherish without some admixture of that wrath which worketh not the righteousness of God. But in the antipathies of a Divine Being the weakness of passion finds no place: His abhorrence may be deep, but it is also ever calm; and we challenge unbelievers to point out a single feature in this discourse inconsistent with the hypothesis that the speaker is divine. Nay, leaving out of view Christ’s divinity, and criticizing His words with a freedom unfettered by reverence, we can see no traces in them of a man carried headlong by a tempest of anger. We find, after strictest search, no loose expressions, no passionate exaggerations, but rather a style remarkable for artistic precision and accuracy. The pictures of the ostentatious, place-hunting, title-loving rabbi; of the hypocrite, who makes long prayers and devours widows’ houses; of the zealot, who puts himself to infinite trouble to make converts, only to make his converts worse rather than better men; of the Jesuitical scribe, who teaches that the gold of the temple is a more sacred, binding thing to swear by than the temple itself; of the Pharisee, whose conscience is strict or lax as suits his convenience; of the whited sepulchres, fair without, full within of dead men’s bones; of the men whose piety manifests itself in murdering living prophets and garnishing the sepulchres of dead ones, — are moral daguerreotypes which will stand the minutest inspection of criticism, drawn by no irritated, defeated man, feeling sorely and resenting keenly the malice of his adversaries, but by one who has gained so complete a victory, that He can make sport of His foes, and at all events runs no risk of losing self-control.
The aim of the discourse, equally with its style, is a sufficient defense against the charge of bitter personality. The direct object of the speaker was not to expose the blind guides of Israel, but to save from delusion the people whom they were misguiding to their ruin. The audience consisted of the disciples and the multitude who heard Him gladly. It is most probable that many of the blind guides were present; and it would make no difference to Jesus whether they were or not, for He had not two ways of speaking concerning men — one before their faces, another behind their backs. It is told of Demosthenes, the great Athenian orator, and the determined opponent of Philip of Macedon, that he completely broke down in that king’s presence on the occasion of his first appearance before him as an ambassador from his native city. But a greater than Demosthenes is here, whose sincerity and courage are as marvelous as His wisdom and eloquence, and who can say all He thinks of the religious heads of the people in their own hearing. Still, in the present instance, the parties formally addressed were not the heads of the people, but the people themselves; and it is worthy of notice how carefully discriminating the speaker was in the counsel which He gave them. He told them that what He objected to was not so much the teaching of their guides, as their lives: they might follow all their precepts with comparative impunity, but it would be fatal to follow their example. How many reformers in similar circumstances would have joined doctrine and practice together in one indiscriminate denunciation! Such moderation is not the attribute of a man in a rage.
But the best clew of all to the spirit of the speaker is the manner in which His discourse ends: "O Jerusalem, Jerusalem!" Strange ending for one filled with angry passion! O Jesus, Jesus! how Thou rises above the petty thoughts and feelings of ordinary men! Who shall fathom the depths of Thy heart? What mighty waves of righteousness, truth, pity, and sorrow roll through Thy bosom!
Having uttered that piercing cry of grief, Jesus left the temple, never, so far as we know, to return. His last words to the people of Jerusalem were: "Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the Name of the Lord." On the way from the city to Bethany, by the Mount of Olives, the rejected Saviour again alluded to its coming doom. The light-hearted disciples had drawn His attention to the strength and beauty of the temple buildings, then in full view. In too sad and solemn a mood for admiring mere architecture, He replied in the spirit of a prophet: "See ye not all these things? Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down."[20.7]
Arrived at Mount Olivet, the company sat down to take a leisurely view of the majestic pile of which they had been speaking. How different the thoughts and feelings suggested by the same object to the minds of the spectators! The twelve look with merely outward eye; their Master looks with the inward eye of prophecy. They see nothing before them but the goodly stones; He sees the profanation in the interior, greedy traders within the sacred precincts, religion so vitiated by ostentation, as to make a poor widow casting her two mites into the treasury, in pious simplicity, a rare and pleasing exception. The disciples think of the present only; Jesus looks forward to an approaching doom, fearful to contemplate, and doubtless backward too, over the long and checkered history through which the once venerable, now polluted, house of God had passed. The disciples are elated with pride as they gaze on this national structure, the glory of their country, and are happy as thoughtless men are wont to be; the heart of Jesus is heavy with the sadness of wisdom and prescience, and of love that would have saved, but can now do nothing but weep, and proclaim the awful words of doom.
Yet, with all their thoughtlessness, the twelve could not quite forget those dark forebodings of their Master. The weird words haunted their minds, and made them curious to know more. Therefore they came to Jesus, or some of them — Mark mentions Peter, James, John, and Andrew[20.8 — and asked two questions: when Jerusalem should be destroyed; and what should be the signs of His coming, and of the end of the world. The two events referred to in the questions — the end of Jerusalem, and the end of the world — were assumed by the questioners to be contemporaneous. It was a natural and by no means a singular mistake. Local and partial judgments are wont to be thus mixed up with the universal one in men’s imaginations; and hence almost every great calamity which inspires awe leads to anticipations of the last day. Thus Luther, when his mind was clouded by the dark shadow of present tribulation, would remark: "The world cannot stand long, perhaps a hundred years at the outside. At the last will be great alterations and commotions, and already there are great commotions among men. Never had the men of law so much occupation as now. There are vehement dissensions in our families, and discord in the church."[20.9] In apostolic times Christians expected the immediate coming of Christ with such confidence and ardor, that some even neglected their secular business, just as towards the close of the tenth century people allowed churches to fall into disrepair because the end of the world was deemed close at hand.
In reality, the judgment of Jerusalem and that of the world at large were to be separated by a long interval. Therefore Jesus treated the two things as distinct in His prophetic discourse, and gave separate answers to the two questions which the disciples had combined into one, that respecting the end of the world being disposed of first.[20.10]
The answer He gave to this question was general and negative. He did not fix a time, but said in effect: "The end will not be till such and such things have taken place," specifying six antecedents of the end in succession, the first being the appearance of false Christs.[20.11] Of these He assured His disciples there would be many, deceiving many; and most truly, for several quack Messiahs did appear even before the destruction of Jerusalem, availing themselves of, and imposing on, the general desire for deliverance, even as quack doctors do in reference to bodily ailments, and succeeding in deceiving many, as unhappily in such times is only too easy. But among the number of their dupes were found none of those who had been previously instructed by the true Christ to regard the appearance of pseudo-Christs merely as one of the signs of an evil time. The deceivers of others were for them a preservative against delusion.
The second antecedent is, "wars and rumors of wars." Nation must rise against nation: there must be times of upheaving and dissolution; declines and falls of empires, and risings of new kingdoms on the ruins of the old. This second sign would be accompanied by a third, in the shape of commotions in the physical world, emblematic of those in the political. Famines, earthquakes, pestilences, etc., would occur in divers places.[20.12]
Yet these things, however dreadful, would be but the beginning of sorrows; nor would the end come till those signs had repeated themselves again and again. No one could tell from the occurrence of such phenomena that the end would be now; he could only infer that it was not yet.[20.13]
Next in order come persecutions, with all the moral and social phenomena of persecuting times.[20.14] Christians must undergo a discipline of hatred among the nations because of the Name they bear, and as the reputed authors of all the disasters which befall the people among whom they live. Times must come when, if the Tiber inundate Rome, if the Nile overflow not his fields, if drought, earthquake, famine, or plague visit the earth, the cry of the populace will forthwith be, "The Christians to the lions!"
Along with persecutions, as a fifth antecedent of the end, would come a sifting of the church.[20.15] Many would break down or turn traitors; there would spring up manifold animosities, schisms, and heresies, each named from its own false prophet. The prevalence of these evils in the church would give rise to much spiritual declension. "Because iniquity shall abound, the love of many shall wax cold."[20.16]
The last thing that must happen ere the end come is the evangelization of the world;[20.17] which being achieved, the end would at length arrive. From this sign we may guess that the world will last a long while yet; for, according to the law of historical probability, it will be long ere the gospel shall have been preached to all men for a witness. Ardent Christians or enthusiastic students of prophecy who think otherwise must remember that sending a few missionaries to a heathen country does not satisfy the prescribed condition. The gospel has not been preached to a nation for a witness, that is, so as to form a basis of moral judgment, till it has been preached to the whole people as in Christendom. This has never yet been done for all the nations, and at the present rate of progress it is not likely to be accomplished for centuries to come.
Having rapidly sketched an outline of the events that must precede the end of the world, Jesus addressed Himself to the more special question which related to the destruction of Jerusalem. He could now speak on that subject with more freedom, after He had guarded against the notion that the destruction of the holy city was a sign of His own immediate final coming. "When, then," He began, — the introductory formula signifying, to answer now your first question, — "ye shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place, then let them which be in Judea flee into the mountains;" the abomination of desolation being the Roman army with its eagles — abominable to the Jew, desolating to the land. When the eagles appeared, all might flee for their life; resistance would be vain, obstinacy and bravery utterly unavailing. The calamity would be so sudden that there would be no time to save any thing. It would be as when a house is on fire; people would be glad to escape with their life.[20.18] It would be a fearful time of tribulation, unparalleled before or after.[20.19] Woe to poor nursing mothers in those horrible days, and to such as were with child! What barbarities and inhumanities awaited them! The calamities that were coming would spare nobody, not even Christians. They would find safety only in flight, and they would have cause to be thankful that they escaped at all. But their flight, though unavoidable, might be more or less grievous according to circumstances; and they should pray for what might appear small mercies, even for such alleviations as that they might not have to flee to the mountains in winter, when it is cold and comfortless, or on the Sabbath, the day of rest and peace.[20.20]
After giving this brief but graphic sketch of the awful days approaching, intolerable by mortal men were they not shortened "for the elect’s sake," Jesus repeated His warning word against deception, as if in fear that His disciples, distracted by such calamities, might think "surely now is the end." He told them that violence would be followed by apostasy and falsehood, as great a trial in one way as the destruction of Jerusalem in another. False teachers should arise, who would be so plausible as almost to deceive the very elect. The devil would appear as an angel of light; in the desert as a monk, in the shrine as an object of superstitious worship. But whatever men might pretend, the Christ would not be there; nor would His appearance take place then, nor at any fixed calculable time, but suddenly, unexpectedly, like the lightning flash in the heavens. When moral corruption had attained its full development, then would the judgment come.[20.21]
In the following part of the discourse, the end of the world seems to be brought into immediate proximity to the destruction of the holy city.[20.22] If a long stretch of ages was to intervene, the perspective of the prophetic picture seems at fault. The far-distant mountains of the eternal world, visible beyond and above the near hills of time in the foreground, want the dim-blue haze, which helps the eye to realize how far off they are. This defect in Matthew’s narrative, which we have been taking for our text, is supplied by Luke, who interprets the tribulation (qlivyi") so as to include the subsequent long-lasting dispersion of Israel among the nations.[20.23] The phrase he employs to denote this period is significant, as implying the idea of lengthened duration. It is "the times of the Gentiles" (kairoiV ejqnw’n). The expression means, the time when the Gentiles should have their opportunity of enjoying divine grace, corresponding to the time of gracious visitation enjoyed by the Jews referred to by Jesus in His lament over Jerusalem.[20.24] There is no reason to suppose Luke coined these phrases; they bear the stamp of genuineness upon them. But if we assume, as we are entitled to do, that not Luke the Pauline universalist, but Jesus Himself, spoke of a time of merciful visitation of the Gentiles, then it follows that in His eschatological discourse He gave clear intimation of a lengthened period during which His gospel was to be preached in the world; even as He did on other occasions, as in the parable of the wicked husbandman, in which He declared that the vineyard should be taken from its present occupants, and given to others who would bring forth fruit.[20.25] For it is incredible that Jesus should speak of a time of the Gentiles analogous to the time of merciful visitation enjoyed by the Jews, and imagine that the time of the Gentiles was to last only some thirty years. The Jewish kairos lasted thousands of years: it would be only mocking the poor Gentiles to dignify the period of a single generation with the name of a season of gracious visitation.
The parable of the fig-tree, employed by Jesus to indicate the sure connection between the signs foregoing and the grand event that was to follow, seems at first to exclude the idea of a protracted duration, but on second thoughts we shall find it does not. The point of the parable lies in the comparison of the signs of the times to the first buds of the fig-tree. This comparison implies that the last judgment is not the thing which is at the doors. The last day is the harvest season, but from the first buds of early summer to the harvest there is a long interval. The parable further suggests the right way of understanding the statement: "This generation shall not pass till all these things be fulfilled." Christ did not mean that the generation then living was to witness the end, but that in that generation all the things which form the incipient stage in the development would appear. It was the age of beginnings, of shoots and blossoms, not of fruit and ingathering. In that generation fell the beginnings of Christianity and the new world it was to create, and also the end of the Jewish world, of which the symbol was a fig-tree covered with leaves, but without any blossom or fruit, like that Jesus Himself had cursed, by way of an acted prophecy of Israel’s coming doom. The buds of most things in the church’s history appeared in that age: of gospel preaching, of antiChristian tendencies, of persecutions, heresies, schisms, and apostasies. All these, however, had to grow to their legitimate issues before the end came. How long the development would take, no man could tell, not even the Son of Man.[20.26] It was a state secret of the Almighty, into which no one should wish to pry.
This statement, that the time of the end is known alone to God, excludes the idea that it can be calculated, or that data are given in Scripture for that purpose. If such data be given, then the secret is virtually disclosed. We therefore regard the calculations of students of prophecy respecting the times and seasons as random guesses unworthy of serious attention. The death-day of the world needs to be hid for the purposes of providence as much as the dying-day of individuals. And we have no doubt that God has kept His secret; though some fancy they can cast the world’s horoscope from prophetic numbers, as astrologers were wont to determine the course of individual lives from the positions of the stars.
Though the prophetic discourse of Jesus revealed nothing as to times, it was not therefore valueless. It taught effectively two lessons, — one specially for the benefit of the twelve, and the other for all Christians and all ages. The lesson for the twelve was, that they might dismiss from their minds all fond hopes of a restoration of the kingdom to Israel. Not reconstruction, but dissolution and dispersion, was Israel’s melancholy doom.
The general lesson for all in this discourse is: "Watch, for ye know not what hour your Lord doth come." The call to watchfulness is based on our ignorance of the time of the end, and on the fact that, however long delayed the end may be, it will come suddenly at last, as a thief in the night. The importance of watching and waiting, Jesus illustrated by two parables, the Absent Goodman and the Wise and Foolish Virgins.[20.27] Both parables depict the diverse conduct of the professed servants of God during the period of delay. The effect on some, we are taught, is to make them negligent, they being eye-servants and fitful workers, who need oversight and the stimulus of extraordinary events. Others, again, are steady, equal, habitually faithful, working as well when the master is absent as when they are under his eye. The treatment of both on the master’s return corresponds to their respective behavior, — one class being rewarded, the other punished. Such is the substance of the parable of the Absent Goodman. Luke gives an important appendix, which depicts the conduct of persons in authority in the house of the absent Lord.[20.28] While the common servants are for the most part negligent, the upper servants play the tyrant over their fellows. This is exactly what church dignitaries did in after ages; and the fact that Jesus contemplated such a state of things, requiring from the nature of the case the lapse of centuries to bring it about, is another proof that in this discourse His prophetic eye swept over a vast tract of time. Another remark is suggested by the great reward promised to such as should not abuse their authority: "He will make him ruler over all that he hath." The greatness of the reward indicates an expectation that fidelity will be rare among the stewards of the house. Indeed, the Head of the church seems to have apprehended the prevalence of a negligent spirit among all His servants, high and low; for He speaks of the lord of the household as so gratified with the conduct of the faithful, that he girds himself to serve them while they sit at meat.[20.29] Has not the apprehension been too well justified by events?
The parable of the Ten Virgins, familiar to all, and full of instruction, teaches us this peculiar lesson, that watching does not imply sleepless anxiety and constant thought concerning the future, but quiet, steady attention to present duty. While the bridegroom tarried, all the virgins, wise and foolish alike, slumbered and slept, the wise differing from their sisters in having all things in readiness against a sudden call. This is a sober and reasonable representation of the duty of waiting by one who understands what is possible; for, in a certain sense, sleep of the mind in reference to eternity is as necessary as physical sleep is to the body. Constant thought about the great realities of the future would only result in weakness, distraction, and madness, or in disorder, idleness, and restlessness; as in Thessalonica, where the conduct of many who watched in the wrong sense made it needful that Paul should give them the wholesome counsel to be quiet, and work, and eat bread earned by the labor of their own hands.[20.30]
The great prophetic discourse worthily ended with a solemn representation of the final judgment of the world, when all mankind shall be assembled to be judged either by the historical gospel preached to them for a witness, or by its great ethical principle, the law of charity written on their hearts; and when those who have loved Christ and served Him in person, or in His representatives, — the poor, the destitute, the suffering, — shall be welcomed to the realms of the blessed, and those who have acted contrariwise shall be sent away to keep company with the devil and his angels.