66 jacent provinces no fewer than two hundred and fifty thousand are reckoned to have been slain; making in all, whose deaths were ascertained, the almost incredible number of one million three hundred and fifty thousand, who were put to death. These were not, indeed, all slain with the sword-many were crucified. Many hundreds," says he (Jewish Wars, b. v. ch. 11, § 1), were first whipped, then tormented with various kinds of tortures, and finally crucified; the Roman soldiers nailing them (out of the wrath and hatred they bore to the Jews) one after one way, and another after another, to crosses, by way of jest, until at length the multitude became so great that room was wanting for crosses, and crosses for the bodies." So terribly was their imprecation fulfilled-"His blood be on us and on our children." Matt. xxvii. 25. If it be asked how it was possible for so many people to be slain in a single city, it is answered, that the siege of Jerusalem commenced during the time of the passover, when all the males of the Jews were required to be there, and when it is estimated that more than three millions were usually assembled. See Josephus, Jewish Wars, b. vi. ch. 9, § 3, 4. A horrible instance of the distress of Jerusalem is related by Josephus. The famine during the siege became so great, that they ate what the most sordid animals refused to touch. A woman of distinguished rank having been plundered by the soldiers, in hunger, rage, and despair, killed and roasted her babe, and had eaten one half of him before the deed was discovered. Jewish Wars, b. vi. ch. 3, §3, 4. This cruel and dreadful act was also in fulfilment of prophecy. Deut. xxviii. 53, 56, 57. Another thing added by Luke (xxi. 24) is, that they should be "led captive into all nations.” Josephus informs us, that the captives taken during the whole war amounted to ninety-seven thousand. The tall and handsome young men Titus reserved for triumph. Of the rest, many were distributed through the Roman provinces, to be destroyed by wild beasts in the theatres; many were sent to the works in Egypt; many, especially those under seventeen years of age, were sold for slaves. Jewish Wars, b. vi. ch. 9, § 2, 3. Except those days should be shortened. If the calamities of the siege should be lengthened out; if famine and war should be suffered to rage. No flesh be saved. None of the nation would be preserved alive; all the inhabitants of Judea would perish; the war, famine, and pestilence would entirely destroy them. But for the elect's sake. Those days should not be lengthened out, and suffered to produce their destruction. It is related by Josephus (Jewish Wars, b. i. ch. 12, § 1), that Titus at first resolved to reduce the city by famine. He therefore built a wall around it, to keep any provisions from being carried in, and any of the people from going out. The Jews, however, drew up their army near the walls, engaged in battle, and the Romans pursued them, provoked by their attempts, and broke into the city. The affairs of Rome also at that time demanded the presence of Titus there; and, contrary to his original intention, he pressed the siege, and took the city by storm; thus shortening the time that would have been occupied in reducing it by famine. This was for the benefit of the elect. So the designs of wicked men, intended by them for the destruction of the people of God, are intended by God for the good of his chosen people. He foretells the sudden spreading of the gospel in the world, about the time of these great events (vers. 27, 28)-As the lightning cometh out of the east, so shall the coming of the Son of man be. It seems primarily to be meant of his coming to set up his spiritual kingdom in the world. Where the gospel came in its light and power, there the Son of man came. Its swift spreading is compared to the lightning. It is visible and conspicuous as the lightning. It was sudden and surprising to the world as the lightning. The Jews, indeed, had predictions of it; but to the Gentiles it was altogether unlooked for, and came upon them with unaccountable energy, or ever they were aware. It spread far and wide, and that quickly and irresistibly, like the lightning. The propagation of Christianity to so many distant countries, of divers languages, by such unlikely instruments, destitute of all secular advantages, and in the face of so much opposition, and this in so short a time, was one of the greatest miracles that was ever wrought for the confirmation of it. Here was Christ upon his white horse, denoting speed as well as strength, and going on conquering and to conquer. Rev. vi. 2. Another thing remarkable concerning the gospel was, its strange success in those places to which it was spread. It gathered in multitudes, not by external compulsion, but as it were by such a natural instinct and inclination, as brings the birds of prey to their prey; for wheresoever the carcass is, there will the eagles be gathered together, ver. 28. Where Christ is preached, souls will be gathered in to him. Some understand these verses of the destruction of Jerusalem. Vultures and eagles easily ascertain where dead bodies are, and come to devour them. So with the Roman army. Jerusalem is like a dead and putrid corpse. Its life is gone, and it is ready to be devoured. The Roman armies will find it out, as the vultures do a dead carcass, and will come around it, to devour it. This also teaches an universal truth. Wherever wicked men are, there will be assembled the instruments of their chastisement. The providence of God will direct them there, as the eagles are directed to a dead carcass. Shall the sun be darkened, &c., ver. 29. The images here used are not to be taken literally. They are often used by the sacred writers to denote any great calamities. As the darkening of the sun and moon, and the falling of the stars, would be an inexpressible calamity, so any great catastrophe, any overturning of kingdoms or cities, or dethroning of kings and princes, is represented by the darkening of the sun and moon, and by some terrible convulsion in the elements. Thus the destruction of Babylon is foretold in similar terms, Isa. xiii. 10; and of Tyre, Isa. xxiv. 23. The slaughter in Bozrah and Idumea is predicted in the same language, Isa. xxxiv. 4. See also Isa. 1. 3, lx. 19, 20; Ezek. xxxii. 7; Joel iii. 15. To the description in Matthew, Luke has added (xxi. 25), "There should be distress of nations, with perplexity; the sea and the waves roaring men's hearts failing them for fear, and for looking after those things that are coming upon the earth.” All these are figures of great and terrible calamity. The roaring of the waves of the sea, denotes great tumult and affliction among the people. Perplexity means doubt, anxiety; not knowing what to do to escape. Men's hearts should fail them for fear, or by reason of fear. Their fears would be so great as to take away their courage and strength. The sign of the Son of man, ver. 30. The evidence that Christ is coming to destroy the city of Jerusalem. It is not to be denied, however, that this description is applicable also to his coming at the day of judgment. The disciples had asked him (ver. 3) what should be the sign of his coming, and of the end of the world. In his answer he has reference to both events, and his language may be regarded as descriptive of both. At the destruction of Jerusalem, the sign, or evidence of his coming, was found in the fulfilment of these predictions. At the end of the world, the sign of his coming will be his personal approach with the glory of his Father and the holy angels. 1 Thess. iv. 16; Luke xxi. 27; Matt. xxvi. 64. Then all the tribes of the earth shall mourn, ver. 30. See Rev. i. 7. All the kindreds of the earth shall then wail because of him. Some of all the tribes and kindreds of the earth shall mourn; for the greater part will tremble at his approach, while the chosen remnant, one of a family and two of a tribe, shall lift up their heads with joy, knowing that their redemption draws nigh, and their Redeemer. Then they shall see the Son of man coming in the clouds of heaven, with power and great glory, ver. 30. The judgment of the great day will be committed to the Son of man, both in pursuance and in recompense of his great undertaking for us as Mediator. John v. 22, 27. The Son of man will at that day come in the clouds of heaven. Christ went to heaven in a cloud, and will in like manner come again. Acts i. 9, 11. Behold, he cometh in the clouds. Rev. i. 7. He will come with power and great glory. His first coming, was in weakness and great meanness (2 Cor. xiii. 4), but his second coming will be with power and glory, agreeable both to the dignity of his person and to the purposes of his coming. He shall send his angels with the great sound of a trumpet, ver. 31. The angels shall be attendants upon Christ at his second coming. They are called his angels, which proves him to be God, and Lord of the angels. These attendants shall be employed by him as officers of the court in the judgment of that day. They are now ministering spirits, sent forth by him (Heb. i. 14), and will be so then. Their ministration will be ushered in with a great sound of a trumpet, to awaken and alarm a sleeping world. This trumpet is spoken of, 1 Cor. xv. 52, and 1 Thess. iv. 16. At the giving of the law on mount Sinai, the sound of the trumpet was remarkably terrible (Exod. xix. 13, 16); but much more will it be so in the great day. By the law, trumpets were to be sounded for the calling of the assemblies (Num. x. 2), in praising God (Psal. lxxxi. 3), in offering sacrifices (Num. x. 10), and in proclaiming the year of jubilee (Lev. xxv. 9). Very fitly, therefore, shall there be the sound of a trumpet at the last day, when the general assembly shall be called, when the praises of God shall be gloriously celebrated, when sinners shall fall as sacrifices to divine justice, and when the saints shall enter upon their eternal jubilee. They shall gather together his elect from the four winds. At the second coming of Jesus Christ, there will be a general meeting of all the saints. This is the foundation of the saints' eternal happiness, that they are God's elect. The gifts of love to eternity follow the thoughts of love from eternity; and the Lord knows them that are his. The angels shall be employed to bring them together-Gather my saints together unto me. They shall be gathered together from one end of heaven to the other. The elect of God are scattered abroad (John xi. 52)—there are some in all places, and in all nations (Rev. vii. 9); but when that great gathering day comes, there shall not one of them be missing. Distance of place shall keep none out of heaven, if distance of affection do not. Heaven is equally accessible from every place. 32 Now learn a parable of the fig-tree; When his branch is yet tender, and *putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, 'know that it is near, even at the doors. 34 Verily I say unto you, "This generation shall not pass, till all these things be fulfilled. 35 "Heaven and earth shall pass away, but my words shall not pass away. 36 But of that day and hour knoweth no man, no, not the angels of heaven, "but my Father only. 37 But as the days of Noe were, so shall also the coming of the Son of man be. 38 For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, 39 And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. 40 "Then shall two be in the field; the one shall be taken, and the other left. 41 Two women shall be grinding at the mill; the one shall be taken, and the other left. 42 Watch therefore: for ye know not what hour your Lord doth come. 43 But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. 44 "Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. 45 Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? 46 Blessed is that servant, whom his lord when he cometh shall find so doing. 47 Verily I say unto you, That "he shall make him ruler over all his goods. 48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken; 50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of. 51 And shall cut him asunder, and appoint him his portion with the hypocrites: "there shall be weeping and gnashing of teeth. m Chap. xvi. 28, xxiii. 36; Mark xiii. 30; Luke xxi. 32. n Psal. cii. 26; k Luke xxi. 29. 1 James v. 6. Or, he. r Luke xvii. 34. s Chap. xxv. 13; Mark Chap. xxv. 13; 1 Thess. v. 6. Or, cut him These verses contain the practical application of the foregoing prediction. In general, we must expect and prepare for the events here foretold. Now learn a parable of the fig-tree, vers. 32, 33. Now learn what use to make of the things you have heard; so observe and understand the signs of the times, and compare them with the predictions of the Word, as from thence to foresee what is at the door, that you may provide accordingly. The parable of the fig-tree is no more than this-that its budding and blossoming are a presage of summer. The beginning of the working of second causes assures us of the progress and perfection of it. Thus when God begins to fulfil prophecies, he will make an end. There is a certain series in the works of providence, as there is in the works of nature. The signs of the times are compared with the prognostics of the face of the sky (chap. xvi. 3), so here with those of the face of the earth. When that is renewed, we foresee that summer is coming, not immediately, but at some distance; so likewise ye, when the gospel day shall dawn, count upon it, that through this variety of events which I have told you of, the perfect day will come. Heaven and earth shall pass away, but my words shall not pass away. The word of Christ is more sure and lasting than heaven and earth. The accomplishment of these prophecies might seem to be delayed, and intervening events might seem to disagree with them, but do not think that therefore the word of Christ is fallen to the ground; for that shall never pass away. Though it be not fulfilled either in the time or in the way that we have prescribed, yet in God's time, which is the best time, and in God's way, which is the best way, it shall certainly be fulfilled. We are instructed as to the time of them, vers. 34, 36. As to this, it is well observed by the say unto learned Grotius, that there is a manifest distinction made between "these things" (ver. 34), and "that day and hour" (ver. 36),—which will help to clear the prophecy. As to "these things," -the wars, the seductions, and persecutions, here foretold, and especially the ruin of the Jewish nation, this generation shall not pass away, till all these things be fulfilled (ver. 34). There are those now alive that shall see Jerusalem destroyed, and the Jewish Church brought to an end. Because it might seem strange, he backs it with a solemn asseveration-Verily I you. You may take my word for it, these things are at the door. But as to that day and hour which will put a period to time, that knoweth no man, ver. 36. Therefore take heed of confounding these two, as they did, who, from the words of Christ and the apostle's letters, inferred that the day of Christ was at hand. 2 Thess. ii. 2. No, it was not; this generation, and many another, shall pass before that day and hour come. There is a certain day and hour fixed for the judgment to come; it is called "the day of the Lord," because so unalterably fixed. That day and hour are a great secret. No man knows it; not the wisest by their sagacity, not the best by any divine discovery. The uncertainty of the time of Christ's coming is, to those who are watchful, a savour of life unto life, and makes them more watchful; but to those who are careless, it is a savour of death unto death, and makes them more careless. We are to prepare for these events, and we have a caution against security and worldly-mindedness in vers. 37-41. Though notice has been given of the day of judgment from Enoch, yet when it comes it will be unlooked for by the most of men. The latter days, which are nearest to that day, will produce scoffers, that say, "Where is the promise of his coming?" 2 Pet. iii. 3, 4; Luke xviii. 8. Thus it will be when the world that now is shall be destroyed by fire; for thus it was when the old world, being overflowed by water, perished. 2 Pet. iii. 6, 7. In the time of Noah they were sensual and worldly; they were eating and drinking, marrying and giving in marriage. It is not said, they were killing, and stealing, and swearing (these were, indeed, the horrid crimes of some of the worst of them-the earth was full of violence); but they were all of them, except Noah, over head and ears in the world, and regardless of the word of God; and this ruined them. They were secure and careless; they knew not, until the flood came, ver. 39. Knew not!-surely they could not but know. Did not God, by Noah, give them fair warning of it? Did he not call them to repentance, while his long-suffering waited? 2 Pet. iii. 19, 20. But they knew not; that is, they believed not. They might have known, but would not know. As the coming of the flood upon the old world, so shall the coming of the Son of man be. That is, in such a posture shall he find people,-eating and drinking, and not expecting him. Security and sensuality are likely to be the epidemical diseases of the latter days. All slumber and sleep, and at midnight the bridegroom comes. All are off their watch, and at their ease. As the flood took away the sinners of the old world, irresistibly and irrecoverably; so shall secure sinners, that mocked at Christ and his coming, be taken away by the wrath of the Lamb, when the great day of his wrath comes; which will be like the coming of the deluge-a destruction which there is no fleeing from, vers. 40, 41. A general exhortation to watchfulness is contained in vers. 42-44. To watch implies not only to believe that our Lord will come, but to desire that he would come-to be often thinking of his coming, and as always looking for it as sure and near, and the time of it uncertain. To watch for Christ's coming, is to maintain that gracious temper and disposition of mind which we should be willing that our Lord, when he comes, should find us in. These verses also contain two reasons which should induce us to watchfulness. The issue of our Lord's coming shall be very happy and comfortable to those that shall be found ready; but very dismal and dreadful to those that shall not, ver. 45, &c. This is represented in a parable, by the different state of good and bad servants, when their lord comes to reckon with them. Concerning the good servant-he is one whom his Lord has made ruler over his household, to give them meat in due season. The Church of Christ is his household, or family, standing in relation to him as the Father and Master of it. It is the household of God-a family named from Christ. Eph. iii. 15. Gospel ministers are appointed rulers in this household; not as princes (Christ has entered a caveat against that), but as stewards, or other subordinate officers; not as lords, but as guides; not to prescribe new ways, but to show and lead in the ways that Christ has appointed ;as overseers, not to cut out new work, but to direct in, and quicken to, the work which Christ has ordered. They are rulers by Christ. What power they have is derived from him, and none may take it from them, or abridge it to them; he is one whom the Lord has made ruler. The work of gospel ministers is to give to Christ's household their meat in due season, as stewards; and therefore they have the keys delivered to them. This work is to give; not to take themselves (Ezek. xxxiv. 8), but give to the family what the Master has bought-to dispense what Christ has purchased. The good servant in the parable was faithful to his trust-he was vigilant, industrious, and active, always looking after his lord's interests, and the welfare of his fellow-servants. Accordingly, when his lord comes, he finds him engaged in the faithful discharge of his duties; he finds every thing under the charge of the servant as it ought to be; he approves of his diligence, honesty, and integrity, pronounces a blessing upon him, and advances him to a station of greater honour. The wicked servant is exactly reverse of the good one-unfaithful to his lord, cruel to his fellows-wanton-unjust-hypocritical. He is visited with condign punishment. The application of this parable to the foregoing matter is very obvious. CHAPTER XXV. 1 The parable of the ten virgins, 14 and of the talents. 31 Also the description of the last judgment. C THEN shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet "the bridegroom. 2 And five of them were wise, and five were foolish. 3 They that were foolish took their lamps, and took no oil with them: 4 But the wise took oil in their vessels with their lamps. 5 While the bridegroom tarried, they all slumbered and slept. 6 And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. 7 Then all those virgins arose, and trimmed their lamps. 8 And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 9 But the wise answered saying, Not so; lest there be not enough for us and you but go ye rather to them that sell, and buy for yourselves. 10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and 'the door was shut. 11 Afterward came also the other virgins, saying, "Lord, Lord, open to us. 12 But he answered and said, Verily I say unto you, I know you not. 13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. i a Eph. v. 29, 30; Rev. xix. 7, xxi. 2, 9. b Chap. xiii. 47, xxii. 10. c 1 Thess. v. 6. d Chap. xxiv. 31; 1 Thess. iv. 16. e Luke xii. 35. Or, going out. f Luke xiii. 25. g Chap. vii. 21-23. h Psal. v. 5; Hab. i. 13: John ix. 31. Chap. xxiv. 42, 44; Mark xiii. 33, 35; Luke xxi. 36; 1 Cor. xvi. 13; 1 Thess. v.6; 1 Pet. v. 8; Rev. xvi. 15. That which is here illustrated is, the kingdom of heaven-the state of things under the gospelthe external kingdom of Christ, and the administration and success of it. Some of Christ's parables show us what it is like now, in the present reception of it (as chap. xiii.); this tells us what it shall be like, when the mystery of God shall be finished, and that kingdom delivered up to the Father. The administration of Christ's government, towards the ready and the unready in the great day, may be illustrated by this similitude; or, the kingdom is put for the subjects of the kingdom. The professors of Christianity shall then be likened to these ten virgins. These virgins, doubtless, represent the Church-a name given to it because it is pure and holy. See 2 Cor. xi. 2; Lam. i. 15, ii. 13. Which took their lamps, and went forth to meet the bridegroom. The lamps used on such occasions were rather torches or flambeaux. They were made by winding rags around pieces of iron or earthenware; sometimes hollowed so as to contain oil, and fastened to handles of wood. These torches were dipped in oil, and gave a clear light. Marriage ceremonies in the East were conducted with great pomp and solemnity, and were performed commonly in the open air, on the banks of a stream. Both the bridegroom and bride were attended by friends. They were escorted in a palanquin, carried by four or more persons. After the ceremony, succeeded a feast of three or seven days, according to circumstances. This feast was celebrated in her father's house. the end of that time the bridegroom conducted the bride, with great pomp and splendour, to his own home. This was done in the evening, or at night. Jer. vii. 34, xxv. 10, xxxiii. 11. Many friends and relations attended them; and besides those who went with them from the house of the bride, there was another company that came out from the house of the bridegroom to meet them, and welcome them. These were probably female friends, and relatives of the bridegroom, At |