THE INEVITABLE JUDGMENT. 1174
The Lord had uttered His last parable. In words of plainness, though suffused with the beauty of effective simile, He impressed upon the listening disciples the certainty of judgment by which the world shall be visited in the day of His appearing. Then shall the wheat be segregated from the tares,1175 and the sheep divided from the goats. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left." Unto those on His right hand the King shall give commendation and blessing, bestowing a rich recompense for their good works, as attested by the hungry they had fed, the thirsty to whom they had given drink, the stranger they had lodged, the naked they had clothed, the sick to whom they had ministered, the prisoners they had visited and encouraged, all of which mercies are accredited to them as having been rendered to their Lord in person. The blessed company, overwhelmed by the plenitude of the King's bounty, of which they regard themselves as undeserving, will fain disclaim the merit attributed to them; "And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."
Unto them who wait on the left in terrified expectancy, the King shall recount their several deficiencies, in that they had given Him neither food nor drink, shelter nor clothing despite His need; neither had they visited Him though ill, nor ministered unto His wants when He lay in a prison cell. In the desperation of anguish these shall ask when and where they had had such opportunity of comforting Him, and He shall answer, "Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me." The righteous shall be welcomed with "Come ye blessed of my Father"; the wicked shall hear the awful sentence, "Depart from me ye cursed." Eternal life is the inestimable reward; everlasting punishment the unfathomable doom.1176
Viewing as one discourse the two parables and the teaching that directly followed, we find in it such unity of subject and thoroughness of treatment as to give to the whole both beauty and worth beyond the sum of these qualities exhibited in the several parts. Vigilant waiting in the Lord's cause, and the dangers of unreadiness are exemplified in the story of the virgins; diligence in work and the calamitous results of sloth are prominent features of the tale of the talents. These two phases of service are of reciprocal and complementary import; it is as necessary at times to wait as at others to work. The lapse of a long period, as while the Bridegroom tarried, and as during the Master's absence in "a far country,"1177 is made plain throughout as intervening between the Lord's departure and His return in glory. The absolute certainty of the Christ coming to execute judgment upon the earth, in the which every soul shall receive according to his deserts, is the sublime summary of this unparalleled discourse.
ANOTHER SPECIFIC PREDICTION OF THE LORD'S DEATH
Following the instructions to the apostles at the resting place on Olivet, and probably in the course of the continued walk toward Bethany that evening, Jesus reminded the Twelve of the awful fate awaiting Him, and specified the time of His betrayal and the manner of His death. "Ye know," He said, "that after two days is the feast of the passover, and the Son of man is betrayed to be crucified."1178
NOTES TO CHAPTER 32
1. Early Fulfilment of the Lord's Prophecies.—As to the literal fulfilment of the Lord's predictions relating to the times immediately following His ascension and down to the destruction of Jerusalem, the student must be referred to scriptural and other history. Only a brief summary of the most notable events can be attempted here.
On the matter of wars and rumors or threats of wars, see Josephus, Antiquities xviii, ch. 9, and Wars, ii, ch. 10. The latter reference is to the account of the decree issued by Caligula that his statue be set up and duly reverenced in the temple, in consequence of which the Jews protested so strenuously that war was declared against them, but was averted by the death of the emperor. Concerning the death of Caligula, Josephus remarks that it "happened most happily for our nation in particular, which would have almost utterly perished, if he had not been suddenly slain." Other threats of war against the Jews were severally made by the emperors Claudius and Nero.
Nation rose against nation, as for example, in the assault of Greeks and Syrians upon the Jews, in the course of which 50,000 Jews were slain at Selucia on the Tigris, and 20,000 at Cæsarea, 13,000 at Scythopolis, and 2,500 at Ascalon. Famine and its attendant pestilence prevailed during the reign of Claudius, (41-54 A.D.) and such had been specifically predicted by inspiration, through Agabus (Acts 11:28). The famine was very severe in Palestine (Josephus, Antiquities, xx, ch. 2). Earthquakes were of alarming frequency and of unusual severity, between the death of Christ and the destruction of Jerusalem, particularly in Syria, Macedonia, Campania, and Achia. See Tacitus, Annals, books xii and xiv; and for account of violent seismic disturbances at Rome, see Suetonius in his Life of Galba. Josephus (Wars iv, ch. 4) records a particularly severe earthquake that disrupted parts of Judea, and was accompanied by "amazing concussions and bellowings of the earth—a manifest indication that some destruction was coming upon men." The portent of "fearful sights and great signs" from heaven, as recorded by Luke was realized in the phenomenal events chronicled by Josephus (Preface to "Wars").
Of the persecution that befell the apostles and others, and of their arraignment before rulers, Dr. Adam Clarke, in his commentary on passages in Matt 24, says: "We need go no farther than the Acts of the Apostles for the completion of these particulars. Some were delivered to councils, as Peter and John (Acts 4:5). Some were brought before rulers and kings, as Paul before Gallio (18:12); before Felix (ch. 24); before Festus and Agrippa (ch. 25). Some had utterance and wisdom which their adversaries were not able to resist; so Stephen (6:10), and Paul who made even Felix himself tremble (24:25). Some were imprisoned, as Peter and John (4:3). Some were beaten, as Paul and Silas (16:23). Some were put to death, as Stephen (7:59); and James the brother of John (12:2). But if we look beyond the book of the Acts of the Apostles, to the bloody persecutions under Nero, we shall find these predictions still more amply fulfilled; in these, numberless Christians fell, besides those two champions of the faith, Peter and Paul. And it was, as says Tertullian, a war against the very name of Christ; for he who was called Christian had committed crime enough in bearing the name to be put to death. So true were our Savior's words that they should be hated of all men for His Name's sake."
Among the false prophets, and men who claimed to be the duly accredited ministers of Christ, were Simon Magus who drew many people after him (Acts 8:9, 13, 18-24; see also The Great Apostasy, 7:1, 2), Menander, Dositheus, and Theudas, and the false apostles referred to by Paul (2 Cor. 11:13) and others, such as Hymeneus and Philetus (2 Tim. 2:17, 18). Dummelow's Commentary applies here the record by Josephus concerning "a body of wicked men, who deceived and deluded the people under pretense of divine inspiration, who prevailed with the multitude to act like madmen, and went before them into the wilderness, pretending that God would there show them the signals of victory." Compare 2 Peter 2:1; 1 John 2:18; 4:1. That the love of many did wax cold, both before and after the destruction of Jerusalem, is attested by the facts of the world-wide apostasy, which was the result of corruption within and persecution from without the Church (see The Great Apostasy, chaps. 3-9).
The preaching of the gospel of the kingdom "in all the world" was no less truly an essential characteristic of the apostolic period than it is of the current or last dispensation. The rapid spread of the gospel and the phenomenal growth of the Church under the direction of the apostles of old, is recorded as one of the marvels of history (Great Apostasy, 1:21, and citation of Eusebius). Paul, writing about thirty years after Christ's ascension, affirms that the gospel had already been carried to every nation, and "preached to every creature under heaven" (Col. 1:23, compare verse 6).
The "abomination of desolation" cited by the Lord from the prophecy by Daniel was strictly fulfilled in the investment of Jerusalem by the Roman army (compare Luke 21:20, 21). To the Jews the ensigns and images of the Romans were a disgusting abomination. Josephus (Wars vi, ch. 6) states that the Roman ensigns were set up inside the temple and that the soldiery offered sacrifices before them.
The warning to all to flee from Jerusalem and Judea to the mountains when the armies would begin to surround the city was so generally heeded by members of the Church, that according to the early Church writers not one Christian perished in the awful siege (see Eusebius, Eccles. Hist., book iii, ch. 5). The first siege by Gallus was unexpectedly raised, and then, before the armies of Vespasian arrived at the walls, all Jews who had faith in the warning given by Christ to the apostles, and by these to the people, fled beyond Jordan, and congregated mostly at Pella (compare Josephus, Wars ii, ch. 19).
As to the unprecedented horrors of the siege, which culminated in the utter destruction of Jerusalem and the temple, see Josephus, Wars vi, chaps. 3 and 4. That historian estimates the number slain in Jerusalem alone as 1,100,000 and in other cities and rural parts a third as many more. For details see Josephus, Wars ii, chaps. 18, 20; iii, 2, 7, 8, 9; iv, 1, 2, 7, 8, 9; vii, 6, 9, 11. Many tens of thousands were taken captive, to be afterward sold into slavery, or to be slain by wild beasts, or in gladiatorial combat in the arena for the amusement of Roman spectators.
In the course of the siege, a wall was constructed about the entire city, thus fulfilling the Lord's prediction (Luke 19:43), "thine enemies shall cast a trench about thee," in which, by the admittedly better translation, "bank" or "palisade" should appear instead of "trench". In September A.D. 70 the city fell into the hands of the Romans; and its destruction was afterward made so thorough that its site was plowed up. Jerusalem was "trodden down of the Gentiles", and ever since has been under Gentile dominion, and so shall continue to be "until the times of the Gentiles be fulfilled." (Luke 21:24.)
2. In the Deserts and in Secret Chambers.—The 24th chapter of Matthew, and its parallel scriptures in Mark 13 and Luke 21, may be the more easily understood if we bear in mind that the Lord therein speaks of two distinct events, each a consummation of long ages of preparation, and the first a prototype of the second. Many of the specific predictions are applicable both to the time preceding or at the destruction of Jerusalem, and to developments of succeeding time down to the second coming of Christ. The passage in Matt. 24:26 may be given this two-fold application. Josephus tells of men leading others away into the desert, saying under pretended inspiration that there should they find God; and the same historian mentions a false prophet who led many into the secret chambers of the temple during the Roman assault, promising them that there would the Lord give them deliverance. Men, women, and children followed this fanatical leader, and were caught in the holocaust of destruction, so that 6,000 of them perished in the flames (Josephus, Wars vi, ch. 5). Concerning an application of the Lord's precepts to later times and conditions, the author has elsewhere written (The Great Apostasy, 7:22-25): One of the heresies of early origin and rapid growth in the Church was the doctrine of antagonism between body and spirit, whereby the former was regarded as an incubus and a curse. From what has been said this will be recognized as one of the perversions derived from the alliance of Gnosticism with Christianity. A result of this grafting in of heathen doctrines was an abundant growth of hermit practises, by which men sought to weaken, torture, and subdue their bodies, that their spirits or "souls" might gain greater freedom. Many who adopted this unnatural view of human existence retired to the solitude of the desert, and there spent their time in practises of stern self-denial and in acts of frenzied self-torture. Others shut themselves up as voluntary prisoners, seeking glory in privation and self-imposed penance. It was this unnatural view of life that gave rise to the several orders of recluses, hermits, and monks.
Think you not that the Savior had such practises in mind, when, warning the disciples of the false claims to sanctity that would characterize the times then soon to follow, He said: "Wherefore if they shall say unto you. Behold he [Christ] is in the desert, go not forth: behold, he is in the secret chambers, believe it not"?
3. The Time of Christ's Advent Not Known.—The Lord's statement that the time of His advent in glory was unknown to man, and that the angels knew it not, "neither the Son", but that it was known to the Father only, appears plain and unambiguous notwithstanding many and conflicting commentaries thereon. Jesus repeatedly affirmed that His mission was to do the will of the Father; and it is evident that the Father's will was revealed to Him from time to time. While in the flesh He laid no claim to omniscience; though whatever He willed to know He learned through the medium of communication with the Father. Christ had not asked to know what the Father had not intimated His readiness to reveal, which, in this instance, was the day and hour of the Son's appointed return to earth as a glorified, resurrected Being. We need not hesitate to believe that at the time Jesus delivered to the apostles the discourse under consideration, He was uninformed on the matter; for He so states. In the last interview between Christ and the apostles immediately before His ascension (Acts 1:6, 7) they asked "Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power." Nor has the date of the Messianic consummation been since revealed to any man; though even now, the fig tree is rapidly putting forth its leaves, and he who hath eyes to see and a heart to understand knows that the summer of the Lord's purpose is near at hand.
4. The False Doctrine of Supererogation.—Among the pernicious fallacies promulgated as authorized dogmas by the apostate church during the long period of spiritual darkness following the close of the apostolic ministry, was the awful enormity known as the doctrine of supererogation. As stated by Mosheim (Eccl. Hist. Cent. xii, part ii, ch. 3:4) the dreadful doctrine was formulated in the thirteenth century as follows: "That there actually existed an immense treasure of merit, composed of the pious deeds and virtuous actions which the saints had performed beyond what was necessary for their own salvation, and which were therefore applicable to the benefit of others; that the guardian and dispenser of this precious treasure was the Roman pontiff, and that of consequence he was empowered to assign to such as he thought proper a portion of this inexhaustible source of merit, suitable to their respective guilt, and sufficient to deliver them from the punishment due to their crimes." Concerning the fallacy of this doctrine the author has written (The Great Apostasy, 9:15), in this wise: "This doctrine of supererogation is as unreasonable as it is unscriptural and untrue. Man's individual responsibility for his acts is as surely a fact as is his agency to act for himself. He will be saved through the merits and by the atoning sacrifice of our Redeemer and Lord; and his claim upon the salvation provided is strictly dependent on his compliance with the principles and ordinances of the gospel as established by Jesus Christ. Remission of sins and the eventual salvation of the human soul are provided for; but these gifts of God are not to be purchased with money. Compare the awful fallacies of supererogation and the blasphemous practise of assuming to remit the sins of one man in consideration of the merits of another, with the declaration of the one and only Savior of mankind: 'But I say unto you that every idle word that men shall speak, they shall give an account thereof in the day of judgment.'" If conclusions as to doctrine may be drawn from our Lord's parables, the parable of the Ten Virgins affords refutation of the Satanic suggestion that one man's sin may be neutralized by another's righteousness. We know no supererogation but that of the Lord Jesus Christ, through whose merits salvation is placed within the reach of all men.
5. "This Generation."—Consult any reliable unabridged dictionary of the English language for evidence of the fact that the term "generation," as connoting a period of time, has many meanings, among which are "race, kind, class." The term is not confined to a body of people living at one time. Fausett's Bible Cyclopedia, Critical and Expository, after citing many meanings attached to the word, says: "In Matthew 24:34 'this generation shall not pass (viz. the Jewish race, of which the generation in Christ's days was a sample in character; compare Christ's address to the "generation," 23:35, 36, in proof that "generation" means at times the whole Jewish race) till all these things be fulfilled'—a prophecy that the Jews shall be a distinct people still when He shall come again."
CHAPTER 33.
THE LAST SUPPER AND THE BETRAYAL
PRIESTLY CONSPIRATORS AND THE TRAITOR
As the time for the annual Feast of the Passover approached, and particularly during the two days immediately preceding the beginning of the festival, the chief priests, scribes, and elders of the people, in short the Sanhedrin and the entire priestly party, conspired persistently together as to the best manner of taking Jesus into custody and putting Him to death. At one of these gatherings of evil counsel, which was held at the palace of the high priest, Caiaphas,1179 it was decided that Jesus should be taken by subtlety if possible, as the probable effect of an open arrest would be an uprising of the people. The rulers feared especially an outbreak by the Galileans, who had a provincial pride in the prominence of Jesus as one of their countrymen, and many of whom were then in Jerusalem. It was further concluded and for the same reasons, that the Jewish custom of making impressive examples of notable offenders by executing public punishment upon them at times of great general assemblages, be set aside in the case of Jesus; therefore the conspirators said: "Not on the feast day, lest there be an uproar among the people."1180
On earlier occasions they had made futile attempts to get Jesus into their hands;1181 and they were naturally dubious as to the outcome of their later machinations. At this juncture they were encouraged and gladdened in their wicked plots by the appearance of an unexpected ally. Judas Iscariot, one of the Twelve, sought an audience with these rulers of the Jews, and infamously offered to betray his Lord into their hands.1182 Under the impulse of diabolic avarice, which, however, was probably but a secondary element in the real cause of his perfidious treachery, he bargained to sell his Master for money, and chaffered with the priestly purchasers over the price of the Savior's blood. "What will ye give me?" he asked; "and they covenanted with him for thirty pieces of silver."1183 This amount, approximately seventeen dollars in our money, but of many times greater purchasing power with the Jews in that day than now with us, was the price fixed by the law as that of a slave; it was also the foreseen sum of the blood-money to be paid for the Lord's betrayal.1184 That the silver was actually paid to Judas, either at this first interview or at some later meeting between the traitor and the priests, is demonstrated by after events.1185
He had pledged himself to the blackest deed of treachery of which man is capable, and from that hour he sought the opportunity of superseding his infamous promise by its more villainous fulfilment. We are yet to be afflicted by other glimpses of the evil-hearted Iscariot in the course of this dread chronicle of tragedy and perdition; for the present let it be said that before Judas sold Christ to the Jews, he had sold himself to the devil; he had become Satan's serf, and did his master's bidding.