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Chapter 16
EDERSHEIM ON MATTHEW XXIV
We find that
reliable commentators of earlier days have pointed out (treating it as a
matter too evident to require argument) that when Christ warned His
disciples of the great tribulation that was to come, He meant the
distresses which would attend the then approaching destruction of
Jerusalem. Alfred Edersheim, who was one of the very ablest of
commentators, has thus expounded the Lord's Olivet prophecy. We attach
special weight and authority to his expositions, for the reason that
there is probably no man of modern times who possessed such an extensive
and accurate knowledge as he of the customs, manners, habits of thought,
writings, and traditions of the Jews and of their leaders, in the days
of Christ. His Life and Times of Jesus the Messiah gives a marvellously
full, detailed and accurate picture of Judea and its inhabitants--Jews,
proselytes, priests, rabbis, scribes, Pharisees, Sadducees, Herodians,
Greeks and Romans--at the beginning of our era. If one were to read but
half a dozen books, in addition to the Bible, Edersheim's great work
should be one of the six.
Edersheim sees
four divisions in the Lord's Olivet prophecy, as recorded in Matthew 24;
and it will be instructive to follow his analysis of that chapter.
1. The first division comprises verses 6-8,
(Mt 24:6-8) which contain warnings to the disciples that they are not to
regard the sorrows He was foretelling (the wars, famines, pestilences
and earthquakes) as the judgments which would usher in the Advent of
their Lord; in other words, they were not to regard wars, famines, as
the signs of His second coming. Those warnings have been needed
throughout the age. For the sorrows foretold by Christ, especially when
they happened in connection with the appearance of some supposed
antichrist--from Nero down to Napoleon and more recently to the German
Kaiser--have frequently, says Mr. E., misled Christians into an
erroneous expectancy of the immediate advent of Christ. It is really
surprising that the Lord's people should so persistently take to be
signs of His coming the very things He warned them were not to be
regarded as such.
2. The second division of the prophecy
embraces verses 9-14. (Mt 24:9-14) It contains warnings broader in scope
than those of the first section. Two general dangers are here specified;
(a) internal, from heresies ('false prophets') and decay of faith; (b)
external, from persecutions. But along with those two dangers, two
consoling facts are also pointed out. The first is that, notwithstanding
the fierce persecutions they were to undergo from those high in
authority, Divine aid would be given them, and by the presence and power
of the Holy Spirit they would be enabled to testify before kings, rulers
and tribunals (Mr 13:9). The second consoling fact, as pointed out by
Edersheim, is that despite the persecutions by Jews and Gentiles, before
the end cometh 'this gospel of the kingdom' shall be preached in all the
inhabited earth for a testimony to all nations. This then is really the
only sign of 'the end' of this present age.
3. The third division of the prophecy is
contained in verses 15-28. (Mt 24:15-28) Concerning this division Mr. E.
says'
"The Lord proceeds, in the third
part of this discourse, to advertise the disciples of the great
historic fact immediately before them, and of the dangers which would
spring from it. In truth we have here His answer to their question
'when shall these things be?' And with this He conjoins the (then)
present application of His warning regarding false Christs (given in
verses 4, 5). The fact of which He now advertises them is the
destruction of Jerusalem. It will be observed that the question, When
shall these things be? is directly answered by the words, When ye
shall see--(Mt 24:15 Lu. 21:20).
Mr. E. further
says:
This, together with tribulation to
Israel, unparalleled in the terrible past of its history, and
unequalled even in its bloody future was about to befall them. Nay, so
dreadful would be the persecution that, if Divine mercy had not
interposed for the sake of the followers of Christ, the whole Jewish
race that inhabited the land would have been swept away. There should
have been no flesh saved.
We endorse, and
heartily commend, this simple and satisfactory explanation of the Lord's
words, And except those days should be shortened there should no flesh
be saved (Mt 24:22). We have already shown, from the records of
Josephus, how those awful days were shortened.
4. The fourth division of the prophecy is
contained in verses 29-31. (Mt 24:29-31) As to this portion Mr. E. says'
"The times of the Gentiles, 'the end
of the age,' and with it the new allegiance of His then penitent
people Israel, 'the sign of the Son of man in heaven' perceived by
them, * * * the coming of Christ, the last trumpet, the resurrection
of the dead--such, in most rapid sketch, is the outline which the Lord
draws of His coming and the end of the world (age). "
This finishes the
prophetic part of the chapter; and now at verses 32, 33 (Mt 24:32,33)
the Lord speaks a parable to impress upon the minds of His disciples the
importance and the application of the sign He had given them, whereby
they might know that the destruction of the holy city was near. We quote
further from Edersheim:
"From the fig tree, under which on
that spring afternoon they may have rested, they were to learn a
parable. We can picture Christ taking one of its twigs, just as its
softening tips were bursting into young leaf. Surely this meant that
summer was nigh--not that it had actually come. The distinction is
important; for it seems to prove that 'all these things' which were to
indicate to them that 'it' was 'near, even at the doors,' and which
were to be fulfilled ere 'this generation' had passed away, could not
have referred to the last signs connected with the advent of Christ,
but must apply to the previous prediction of the destruction of
Jerusalem and of the Jewish commonwealth. This too is a very
simple and satisfactory explanation of the words, This generation
shall not pass till all these things be fulfilled. If those words be
taken as His answer to the question, When shall these things be? (v.
3), they are easy of interpretation; but if their application be
postponed to the far off future they present much difficulty. For
example, thus to postpone their application would make the Lord
contradict His positive and most emphatic statement that no signs
would precede and give warning of His second advent."
Edersheim further
points out in this connection that the bursting of the fig tree into
leaf is not the sign of harvest, which is the end of the age, but of
summer, which precedes the harvest. This is significant.
THE BEGINNING OF SORROWS
In
describing the wars and other commotions which were to characterize this
age from the very start, the Lord used an expression which calls for
special notice. All these, He said, are the beginning of birthpangs (Mt
24:8). This word pictures to us the present age as one of pains and
sorrows such as accompany childbirth. But there is a decidedly hopeful
character to such pains; for they eventuate in that which causes joy.
This present age is the period of the birthpangs of the new era, which
will be that of the manifestation of the sons of God.
The word
birthpangs connects this part of our Lord's prophecy with that of Paul
in (Ro 8:22, where the same word occurs in its verb form' For we know,
says the apostle, that the whole creation groaneth and travaileth in
pain together until now. But the verses which precede tell what the
joyful outcome will be, namely, the manifestation of the sons of God,
also called the adoption, at which time the creation itself also shall
be delivered from the bondage of corruption into the glorious liberty of
the children of God.
The word
travail-in-birth is found again in a similar connection in (1Th 5:3,)
where (speaking of the coming of the day of the Lord) Paul says: For
when they shall say, Peace and safety; then sudden destruction cometh
upon them, as travail upon a woman with child.
From these and
other passages of Scripture we may gather that woes and pains of the
sort specified by the Lord in Matthew 24:6-8 will visit the earth with
intensified force at the very time of the end (although the frequency of
such occurrences throughout the age would prevent them from serving as
signs). The wars and other woes whereof the Lord spake were the
beginning of birthpangs; and it is pertinent to recall that birthpangs,
after the first intense ones, are intermittent until, at the very end,
occur the most severe of all. Thus, no doubt, it will be at the end of
this present age, as is clearly predicted in the Book of Revelation.
We would also
point out in this connection that the word birthpangs connects the
prophecy likewise with Jeremiah 30:5-7, (Jer 30:5-7) which we have
already discussed. In that passage the prophet foretells the return of
the Jews from Babylon (Jer 30:3) and then he speaks of the time of
Jacob's trouble, concerning which he says: Ask ye now and see whether a
man doth travail with child? Wherefore do I see every man with his hands
on his loins, as a woman in travail, etc.
If then we regard
this entire age as a period of birth pangs (as we have warrant to do
from the scriptures cited above) we may consider the time of Jacob's
trouble as lasting from the destruction of Jerusalem until now. In that
view, the words but he shall be saved out of it seem to be now upon the
eve of fulfilment.
AN ILLUMINATING
CONTRAST
We would now call
attention to a strong and pointed contrast in our Lord's Olivet
discourse, the which, if we give due heed thereto, will afford us much
aid in the interpretation of this prophecy, and in the interpretation of
all prophecies which relate to the end of this present age.
If we examine
carefully the entire discourse (as given for example by Mark) we will
see that our Lord divides the future into two distinct periods. The
first of these extended from the time then present to the destruction of
Jerusalem, the second from that event to His own second advent.
Beginning at verse 14 with the words, But when ye shall see the
abomination of desolation, spoken of by Daniel the prophet, standing
where it ought not, down to the end of verse 23, (Mr 13:14-23) Christ is
speaking to His disciples concerning the invasion of Judea and the siege
of Jerusalem by the Roman armies. As to all those things (whereof the
utter demolition of the magnificent temple was the most prominent) His
purpose manifestly was to give them explicit information; for those
things were to happen in that generation.
Therefore, as
regards that period He says: But take ye heed; behold, I have foretold
you all things (Mr 13:23).
At that point He
begins to speak of the second period, saying: But in those days after
that tribulation (Mr 13:24). Concerning this second period, however,
instead of imparting definite information, and giving a sign whereby His
people might be warned of the approaching end thereof, He speaks only in
the most general terms, and He makes plain only one thing, namely, that
no immediately preceding signs would be given whereby His people would
know that His advent was near. This feature of His coming again--its
unexpectedness--is stated in so many different ways, and is so
emphatically applied and illustrated (see Mr 13:32-37) that we are
absolutely controlled by it in the interpretation, not only of the Mount
Olivet discourse, but of every other prophecy relating to the second
coming of Christ. Here is a great contrast: one event whereof the Lord
was speaking was then close at hand; it was to happen within that
generation, and it would be immediately preceded by a sign, which His
disciples could not fail to recognize. But the other event (His own
coming) would be at a time unknown even to Himself, and moreover there
should be no sign to appraise His people of its approach, for which
reason He impressed it upon them that they were to watch at every season
(Lu 21:36 Gr.). Concerning the first event He said, Behold, I have
foretold you all things; but of the second He said, But of that day and
hour knoweth no man, no, not the angels which are in heaven, neither the
Son, but the Father (Mr 13:32).
We are aware that
it is often attempted to escape the force of this verse by saying that
it is only the precise day and hour of the Lord's coming that is left in
uncertainty, and that His words do not forbid us to compute (as many
attempt to do) the year of His return. But we think that is not treating
the Lord's words fairly, or giving them their proper force; for He
plainly meant to declare emphatically that the time of His coming was a
matter of uncertainty. Moreover, the very next verse says, Watch and
pray; for ye know not when the time is, so it is not merely a question
of the day and hour, but of the time in general. And finally, the
teaching of verses 33-37, with the parable by which the Lord illustrated
it, makes it plain that the uncertainty as to His return was to extend
through the entire period of His absence.
For, just as He
spoke a parable to illustrate and to settle the meaning of His teaching
concerning the period before the destruction of Jerusalem (the parable
of the fig tree), so likewise He spoke a parable to illustrate and to
settle the meaning of His teaching concerning the period we are now in,
which He designates simply as those days after that tribulation, but
which, in Luke's account, is called the times of the Gentiles.
The point of the
first parable is that just as the budding of the fig tree was a sure
sign of the nearness of summer, so the presence of the Roman armies in
Judea would be a sure sign of the nearness of the destruction of
Jerusalem.
The second parable
speaks with equal clearness. It is in these words' (For the Son of man
is) as a man taking a far journey, who left his house, and gave
authority to his servants, and to every man his work, and commanded the
porter to watch. The Lord Himself has applied this parable, saying,
Watch ye therefore, FOR YE KNOW NOT WHEN THE MASTER OF THE HOUSE COMETH
at even, or at midnight, or at the cock crowing, or in the morning' lest
coming suddenly He find you sleeping. And what I say unto you, I say
unto all, Watch.
So this parable
teaches exactly the reverse of the other. The night was divided,
according to the custom of that time, into four watches. So the Lord
speaks of His absence as being like a night, in any one of the four
watches whereof He might return. Thus the question of the time of His
return was purposely left from the very beginning in uncertainty,
insomuch that, after the destruction of Jerusalem, the only way for His
people to insure themselves against being taken unawares was to watch.
He was coming suddenly, and hence there was always the possibility that
His people might be found sleeping.
Thus Mark's
account gives the Lord's teaching on this subject in a positive way,
showing the possibility that He might come at any watch of the night. In
Matthew's account (and also in Lu 17:24-30) the converse is declared,
namely, that the Lord's coming would not be preceded by any sign
whatever. It would be as in the days that were before the flood when the
ordinary incidents of life continued until the day that Noah entered
into the ark (Mt 24:37,38); and also as it was in the days of Lot, when
the overthrow of Sodom and Gomorrah came suddenly and unexpectedly,
there being no warning, but the same day that Lot went out of Sodom, it
rained fire and brimstone from heaven, and destroyed them all. Even thus
shall it be in the day when the Son of man is revealed (Lu 17:28-30).
Words could not be plainer.
From these sayings
of the Lord Jesus Christ we can see that it is, and always has been, an
impossibility to calculate, from any figures given in the Bible, the
year, or even the approximate year, of the Lord's return. For if that
was unknown even to Christ Himself when He spoke those words, then there
was certainly no information in the Scriptures from which it could be
computed.
Furthermore we can
see how contrary to the teaching of Christ is the idea, which is
accepted by so many at the present time, that He will be revealed at the
end of a supposed great tribulation of determinate length (seven years,
according to some, or three and a half years, according to others).
Those who locate the revelation of the Lord Jesus Christ at the end of
the great tribulation of current teaching, do plainly contradict His own
teaching, in that they make the supposed tribulation a sure sign that
His coming is at hand.
Mr. H. Grattan
Guinness, in his Light for the Last Days, speaking of signs of the
Lord's second coming, says:
"If such signs as are imagined by
some were to precede the advent, the state of society predicted in
these passages could not by any possibility exist. If monstrous,
unheard of, supernatural, portentous events were to transpire, would
they not be telegraphed the same day all over a startled world, and
produce such a sense of alarm and expectation that buying, and
selling, planting and building, marrying and giving in marriage, would
all be arrested together, and 'peace and safety' would be far from
anyone's lips or thoughts? * * * No, there was nothing special to
alarm the antediluvians before the day that Noah entered into the ark;
nothing special to startle the men of Sodom ere the fire from heaven
fell; and like as it was in those days, so will it be in these. All
going on just as usual, no stupendous sign to attract the world's
attention.
SIGNS IN THE SUN,
MOON AND STARS
There remains for
consideration a passage which is undeniably difficult. We refer to the
Lord's saying about signs in the sun, moon and stars, which, as given by
Mark, is as follows:
But in those days
after that tribulation, the sun shall be darkened, and the moon shall
not give her light, and the stars of heaven shall fall, and the powers
that are in heaven shall be shaken. And then shall they see the Son of
man coming in the clouds with great power and glory.
This passage might
be taken to mean that the signs in the physical sun, moon and stars,
were the immediate precursors of the revelation of the Son of man; but
the teaching of Christ which we have just been considering absolutely
forbids that interpretation; and to that extent it helps us in our
search for the true meaning.
Looking closely at
the passage we will see that it is very indefinite. All it tells us is
that in those days after that tribulation the commotions in sun, moon
and stars will occur; but there is nothing to indicate at what part of
those days (which now have lasted over eighteen hundred years) the
described commotions would take place. Then--which may mean any
indefinite period in the future--Christ Himself would be seen coming in
the clouds.
Inasmuch as what
we have learned from the latter part of the chapter forbids us to take
celestial disturbances here foretold as premonitory signs of the Lord's
coming, the question arises, for what purpose then did He mention them?
And this raises another question, namely, are we to take these words
literally, as do the Adventists and some others? or are they to be taken
as figurative, and as referring to the political heavens (i.e., the
sphere of governments) as understood by some able expositors, among whom
one of the most prominent is Sir Isaac Newton? We know of nothing at
present whereby this question can be so definitely settled as to put the
matter beyond all doubt; but we will offer some further suggestions
which may perhaps contribute towards its solution.
In the first
place, seeing we are debarred by the Lord's plain teaching from taking
these commotions to be physical signs, visible to the eye, preceding and
heralding His coming, or as having any special connection with that
event, it would seem almost imperative that we give the words a
figurative meaning. For it is not conceivable that, in speaking of this
long age which was to be so full of important happenings, Christ would
single out for mention nothing but a few isolated phenomena of nature in
the physical heavens. This consideration practically compels us to find
a meaning for the words which would make them descriptive of some
distinguishing characteristic of the age, or at least of the latter part
of it.
When we turn to
Luke's account we find strong confirmation of this view. This
confirmation appears in two particulars, first in the manner in which
the reference to the sun, moon and stars is introduced; and second in
the fact that it is directly coupled with certain general
characteristics of the age, such as we should expect in a brief
utterance of this kind. For Luke gives it thus (we put the salient part
in italics):
For there shall be
great distress in the land and wrath upon this people. And they shall
fall by the edge of the sword, and shall be led away captive into all
nations; and Jerusalem shall be trodden down of the Gentiles, until the
times of the Gentiles be fulfilled. 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 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 (Lu
21:23-26).
According to this
account the Lord does not break off His predictions abruptly at the
capture and destruction of Jerusalem, but follows the Jews in their
dispersion unto all nations, and also foretells the treading down of
Jerusalem by the Gentiles until the times of the Gentiles be fulfilled.
Thus we are carried into the period which follows after the tribulation
of those days, and are informed that that period is divinely designated
the times of the Gentiles. {1} And now immediately
follows (in Luke's account) the passage we are examining, And there
shall be signs in tile sun, and in the moon, and in the stars. But here
we have also the further statement, and on the earth distress of nations
with perplexity, the sea and the waves roaring, men's hearts failing
them, etc. From these words it is clear that the Lord is giving
(which, as we have pointed out, is what we should expect) some very
broad and general characteristics of our age, with an eye especially
upon the closing part thereof. Moreover, in speaking of the unsettled
state of the nations He uses a familiar figurative expression, namely,
the sea and the waves roaring. This figure represents the turbulence of
the peoples of the earth (see Re 17:15, Isa 8:7), just as the sun, moon
and stars represent rulership, governments, and authorities. Thus we
find good reason for concluding that the Lord is here speaking
figuratively of unusual happenings in the political firmament, that is
to say, in the sphere of governments, or what Paul calls the higher
powers (Ro 13:1).
In Isaiah 13:7-10
(Isa 13:7-10) we have an example of the use of this figure. It occurs in
connection with a description of the day of the Lord. We quote verse 10:
For the stars of heaven and the constellations thereof shall not give
their light; the sun shall be darkened in his going forth, and the moon
shall not cause her light to shine. Taking these words in connection
with Genesis 1:16-18, (Ge 1:16-18) and with Joseph's dream about the
sun, moon and stars (which his father and brethren had no need of one to
interpret for them, (Ge 37:9,10), and in connection also with (Eze 32:7
Joe 2:31, 3:15 Re 12:1,) we get the idea that the sun stands for
authority on earth in the broadest sense, and the moon for lesser
authority, and the stars for prominent persons in the sphere of
government.
Further reason in
support of the view that the Lord used the sun, moon and stars as
symbols in this passage, is found in the fact that, throughout the
Scriptures, the prediction of political changes of this era are given in
a veiled form, that is to say, by figures and symbols. Thus, in Daniel
the successive powers are indicated first as parts of a huge metallic
image, and then as great beasts, following one after another. In
Revelation the last of these beasts reappears, in its ten horned (that
is its latter) stage of development, which is the state it will be in
when destroyed by the coming of Christ. Individual powers are
represented by horns, and notable personages in the political heavens by
stars. That the sun, moon and stars are used in a figurative sense in
Revelation is proved by the words' And there appeared a great wonder in
heaven; a woman clothed with the sun; and the moon under her feet, and
upon her head a crown of twelve stars (Re 12:1). From this we may safely
infer that the sun stands for supreme governmental authority over the
earth, the moon for lesser dominion, and the stars for notable rulers or
potentates.
Turning now to (Re
6:12) we read, and the sun became black as sackcloth of hair, and the
moon became as blood, and the stars of heaven fell unto the earth, which
words are suited to present, symbolically, the complete overthrow of
governmental authority, the bloody character of that which for the time
takes its place, and the downfall of all rulers and magistrates.
The reasons for
speaking thus in veiled language of political changes in the world in
this dispensation, are not hard do discern; for this is an era in which
God's people are strangers and pilgrims on earth, having no affiliations
with the powers that be, but are taught to be in subjection to them.
Hence, our Lord Himself would, of course, use the same form of utterance
in forecasting the political happenings of these times of the Gentiles.
Therefore it may reasonably be taken that when the Lord spake of the
sun, moon and stars in terms strikingly similar to those found in
Revelation, He meant to say that the darkening of the sun (i.e., the
decay of supreme authority in the world), would begin immediately after
the destruction of Jerusalem; and putting the two passages together, we
would conclude that this figurative darkening of the sun was to become
more and more pronounced until, at the climax of the dispensation, it
would become total darkness, while at the same time the rulers would all
fall together, as a fig tree casts her figs when shaken by a mighty
wind.
Some such
interpretation of the Lord's words seems almost a necessity when we
consider His express declaration that physical signs were not to be
given in this age in respect to the one and only event for which His
people were to wait and watch.
A gradual
weakening of authority on earth in the hands of those with whom it has
been lodged, such as we have indicated above, has been a characteristic
of this age; and it is such a pronounced feature of our own days, that
the decay of authority and the spirit of lawlessness are themes upon
which men in public life often dilate at the present time, and in words
which betray the most serious apprehensions as to the outcome. In the
moon's not giving her light, we may see the weakening of authority in a
narrower sphere, such as national governments, which are all changing
from monarchies to democracies. And in the stars' falling from heaven,
we may see the downfall of notable personages, as the German Kaiser, the
imperial family of Austria (the Hapsburgs), the Romanoffs--for centuries
rulers of Russia--the kings of Greece and Bulgaria, and lesser
personages in the political sphere (see Re 9:1).
These happenings
are not sufficiently definite to serve as signs of the Lord's coming,
nor do they stand in any given time relation to that event. But they do
serve admirably to the furtherance of the one practical object which the
Lord had in view in speaking this part of His discourse, and which He
has made quite plain, namely, that His people should be kept constantly
in a state of expectancy of His coming again. So, without giving them
any sign of His coming, or making any definite statement about it, He
could say, And when these things begin to come to pass, then look up,
and lift up your heads, for your redemption draweth nigh (Lu 21:28).
One further point
is to be noted: In connection with the reference to the sun, moon and
stars, Luke says, for the powers of the heavens shall be shaken; and the
same words occur, in the same connection, in both Matthew and Mark.
These words are explanatory of what the Lord said about the sun, moon
and stars, and show that He did not mean physical commotions. There is
no power (of this sort) but from God (Ro 13:1). Peter uses the same word
when, speaking of Christ's having ascended on high, he said, angels and
authorities and powers being made subject unto Him (1Pe 3:22). We have
seen in the course of these studies that there is a mysterious
connection between the several powers that rule in the world and certain
mighty angelic beings. But these powers have been all made subject to
Christ, Whose prerogative it is to shake them at His pleasure. And
surely there has been a great shaking of these powers in our day, {2}
reminding us of what is written in another place' But now He hath
promised, saying, Yet once more I shake not the earth only, but also
heaven (Heb 12:26). This is in close agreement with the words found in
Matthew's account, And the powers of the heavens shall be shaken (Mt
24:29).
It should not be
overlooked that, in Matthew's account, we have the word immediately; for
he says Immediately after the tribulation of those days shall the sun be
darkened, etc. (Mt 24:29); and no doubt this word is what has led many
expositors to suppose that the great tribulation was to be at the very
end of this present age, followed immediately by signs in the physical
heavens, and by the visible coming of Christ. But whatever be the force
of the word which our translators have rendered immediately, it cannot
be permitted to displace the tribulation foretold by Christ as coming
(and which did come) in that generation, and to remove it away off to
the end of this age. Nor can it be permitted to make the tribulation and
the commotions in the heavens a sign of His second coming, in
contradiction of His plain teaching as to that event. Rather, must we
assume, in harmony with all that Christ has said on that subject, that
the fulfilment of this particular part of the prophecy began from the
destruction of Jerusalem, and is to be seen in all of God's dealings in
judgment with the higher powers (Ro 13:1), from that time onward.
The word
immediately used by Matthew (not found in the corresponding part of Mark
or Luke) signifies merely that the destruction of Jerusalem would be
followed immediately by a period (of unmeasured length) which would be
characterized by commotions of the sort described. Such disturbances
have been, as we have seen, one of the outstanding characteristics of
the age, and are a special mark of our own times.
Finally, in
bringing these studies to a close, we would say again that we do not in
the least question that there will be much tribulation for mankind, and
many distresses and woes, in the end time of this present age, to be
followed by the outpouring of the vials in which is filled up the wrath
of God (Re 15:1). All we assert is that, regardless of the nature and
severity of the afflictions which are yet to come, that particular
tribulation whereof the Lord spake as the great tribulation, and as the
days of vengeance (Mt 24:21 Lu 21:22) was the execution of Divine
judgment upon Daniel's people and his holy city, for which God used the
Roman armies under Titus in A.D. 70.
1. The
times of the Gentiles are commonly taken as beginning when
Nebuchadnezzar carried the Jews into captivity. But there is nothing in
the Scripture to support this idea, so far as we are aware. If the times
of the Gentiles were the captivity in Babylon, then they would have
ended when that captivity ended. But God did not then turn away from the
Jews to the Gentiles. For He sent them His prophets, Haggai, Zechariah
and Malachi. John the Baptist's ministry was to Israel; the Lord Himself
was sent to the lost sheep of the house of Israel, and His apostles were
charged to preach the gospel to the Jew first, which they were faithful
to do. But from the destruction of Jerusalem down to the present time,
the work of God's Word and Spirit has been among the Gentiles. In view
of all this we are inclined to the opinion that, although there was a
brief period when the preaching of the gospel to the Gentiles overlapped
the preaching of Peter and other apostles to the Jews, yet the times of
the Gentiles may be said to have fully begun from the destruction of
Jerusalem. It is, of course, a matter of comparatively slight importance
when the times of the Gentiles began, since it is agreed on all hands
that they are in continuance at the present time, and that they will
extend to the second coming of Christ.
2. And now
(in April, 1944) a far greater shaking is in progress than that referred
to above.
Introduction |
Chapter 1
| Chapter 2 |
Chapter 3 |
Chapter 4
Chapter 5 |
Chapter 6 |
Chapter 7 |
Chapter 8 |
Chapter 9 |
Chapter 10
Chapter 11 |
Chapter 12
| Chapter 13 |
Chapter 14
| Chapter 15
Chapter 16 |
Appendix |
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