Jesus had defeated his enemies in debate. They had come to him with a series of crafty questions designed to discredit him as a public teacher and to secure some ground for his arrest. To each of these questions he had given a reply by which his foes had been unmasked and condemned. He then asked them a question. It was intended not only forever to silence his foes, though it accomplished this, for henceforth no man ventured to meet him in public discussion; nor yet did Jesus desire further to humiliate his enemies. In the presence of the people he had already shown them to be ridiculous, contemptible, impotent, and insincere. His real motive was to ask a question, the answer to which would embody the chief of all his claims, namely, the claim that he is divine. It was of supreme importance that this claim should be made at exactly this time. He knew that the rulers had been unable to find a charge on which to arraign him before either the ecclesiastical or the civil court. He realized that they would dare to make no other attempt in public, but he clearly foresaw the fact that, through the treachery of Judas, he would be arrested and, before both these courts, would be arraigned on the charge of blasphemy.

His enemies would accuse him of claiming to be not only the Messiah but also divine. On this occasion, therefore, in the presence both of the rulers and the people, he made the defense which never can be broken or forgotten as he definitely demonstrated from Scripture that the Messiah was described by the inspired writers as a divine Being. All that Jesus claimed for himself, as recorded in the Gospel of John, was included in the answer which was implied by the question which he now asked. Even for the present day it involves the supreme problem in the sphere of philosophy and religion. This problem concerns the person of Christ. Is he to be regarded as Man or G.o.d, or at once G.o.d and Man? Where is he to be placed in the scale of being; or, as Jesus voiced the problem, how could David speak of the coming Messiah as both his son and his Lord? There was but one answer. There can be but one. The Messiah was to be divine. The son of David is also the Son of G.o.d. The incarnation is the only solution of our most serious difficulties in the realm of religious belief. By his question Jesus not only silenced his enemies; he also showed their insincerity in condemning him to death and their rejection of the inspired Scriptures in their unwillingness to believe the testimony concerning the person of the Messiah. Jesus unquestionably claimed to be the divine Saviour of the world. The ideal Man is also the incarnate G.o.d.

G. The Warning Against The Scribes. Ch. 20:45-47

45 And in the hearing of all the people he said unto his disciples, 46 Beware of the scribes, who desire to walk in long robes, and love salutations in the marketplaces, and chief seats in the synagogues, and chief places at feasts; 47 who devour widows' houses, and for a pretence make long prayers: these shall receive greater condemnation.

As the long day of public controversy drew to its close, it was not strange that Jesus turned to warn the people against these enemies who had been seeking to defeat him and who were determined upon his death. These professed guides could not be followed safely. These rulers had shown themselves to be unworthy of their place and power. The people must look elsewhere for true teachers. They must find other men to interpret for them the will of G.o.d.

The scribes were the professional teachers of the day, the trained expositors of the Law. Most of them were Pharisees. They were of all men the most bitter enemies of Christ; they were jealous of his power; they were angered at his claims; and finally they had been goaded to desperation by their humiliating defeat at his hands. Upon these men Jesus p.r.o.nounced the most stern condemnation. His words are recorded at length by Matthew. In the brief summary of the discourse made by Mark and by Luke we find only a few short sentences which sketch three princ.i.p.al features in the character of these unworthy leaders of religious thought. The first is their vanity, their ambition for display and for high position, and their love of flattery. The second is their cruel avarice, expressed by our Lord in the suggestive clause, "who devour widows' houses." The third was their shameful hypocrisy; they are described as men who "for a pretence make long prayers." It has always been remarked that the most bitter denunciations of Jesus were addressed to the men whose outward lives were most respectable and whose religious professions were most loud. This does not mean, however, that open vice and flagrant sin are better than selfish and proud morality; but it does remind us that great religious privileges and the possession of revealed truth involve solemn responsibilities and that hypocrisy and pretense are abominations in the sight of G.o.d.

H. The Widow's Mites. Ch. 21:1-4

1 And he looked up, and saw the rich men that were casting their gifts into the treasury. 2 And he saw a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, This poor widow cast in more than they all: 4 for all these did of their superfluity cast in unto the gifts; but she of her want did cast in all the living that she had.

What a contrast this charming sketch supplies to the picture which Jesus drew of the Pharisees! In the eyes of the world the service of the poor widow was meager and worthless, while the gifts of the hypocrites were costly and great; in the eyes of the Lord their offerings were comparatively worthless and she gave more than they all. As a matter of fact, she had brought but two small coins, worth less than a half cent, but they were all that she had. With this scene in mind we should be careful not to call our offerings "mites" unless they are all that we possess; we should be encouraged, however, to know that our Lord looks upon the heart and estimates the gift by the motive and the love and the sacrifice involved; above all, we should be reminded that we can best measure our offerings not by what we give but by how much we keep. The influence of the woman is still moving mult.i.tudes toward the treasury of the Lord.

I. The Destruction Of Jerusalem And The Coming Of Christ. Ch. 21:5-38

During the days of his ministry Jesus frequently predicted his death and also his return to glory. He saw clearly before him a cross but on the distant horizon a throne. Again and again he had warned the Jews that their rejection of him and of his call to repentance would result in the destruction of Jerusalem and in the anguish of their race, and quite as frequently he had told his disciples that while indeed he was to die and rise again, a long period of time would pa.s.s before he would return in glory to establish his Kingdom. The great, final discourse relating to the future was delivered at the close of his last day of public controversy and teaching. As Jesus sat with his disciples on the slope of the Mount of Olives, as he looked westward and saw the sun sinking behind the majestic buildings of the sacred city, he realized that in truth the night was gathering over the nation, that his own day of earthly ministry was done, and that the true dawning would not break for the world until the Son of righteousness should arise in true glory, until he himself would return to fill the earth with the peace and joy and splendor of his universal reign.

He, therefore, told his disciples with much detail the story of the approaching destruction of Jerusalem and of his own return after the long years of faithful service and of eager waiting which were appointed for his followers.

This prophetic discourse of Jesus is difficult to interpret; first of all, because it is phrased in figurative terms, the exact meaning of which is not always apparent. Again it appears that we have only a partial report of the prophecies then spoken by our Lord; it is necessary to compare the records of Matthew and Mark with the statements here given by Luke, and then to remember that we have probably only a fraction of the whole discourse. In the third place, it is evident that our Lord was describing not one event, but two. He was prophesying the literal overthrow of the holy city by the armies of Rome, but he was using the colors of this tragic scene to paint the picture of his own return in glory. So interwoven are these two series of predictions that it is not always evident whether the reference is to the nearer or to the more remote of these events. While we may note with some definiteness the general outline of the prophecy and while there need be little doubt as to its two outstanding features, namely, the destruction of the city and the return of our Lord, the study of this chapter should be undertaken with humility, and our conclusions should be stated with caution and with reserve. The result need not be bewilderment or despair; it should be encouragement and more confident expectation of the coming of Christ and the ultimate triumph of his cause.

1. The Present Age. Ch. 21:5-19

5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said, 6 As for these things which ye behold, the days will come, in which there shall not be left here one stone upon another, that shall not be thrown down. 7 And they asked him, saying, Teacher, when therefore shall these things be?

and what _shall_ be the sign when these things are about to come to pa.s.s? 8 And he said, Take heed that ye be not led astray: for many shall come in my name, saying, I am _he_; and, The time is at hand: go ye not after them. 9 And when ye shall hear of wars and tumults, be not terrified: for these things must needs come to pa.s.s first; but the end is not immediately.

10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom; 11 and there shall be great earthquakes, and in divers places famines and pestilences; and there shall be terrors and great signs from heaven. 12 But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name's sake. 13 It shall turn out unto you for a testimony. Settle it therefore in your hearts, not to meditate beforehand how to answer: 15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. 16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and _some_ of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 And not a hair of your head shall perish. 19 In your patience ye shall win your souls.

The occasion of this prophetic message was the question asked by the disciples, as they gazed on the splendor of the Temple, concerning the destruction of which Jesus had spoken as he declared that the days would come "in which there shall not be left here one stone upon another, that shall not be thrown down. And they asked him, saying, Teacher, when therefore shall these things be? and what shall be the sign when these things are about to come to pa.s.s?" In the words of Matthew, they also asked, "What shall be the sign of thy coming, and of the end of the world?"

First of all, then, Jesus sketched for his disciples the character of this present age down to its very end, and described the experiences of his followers urging them to be faithful to him amidst all the commotions and trials of the coming years until he should return. According to his description the age will be characterized by the appearance of many deceivers who will claim the allegiance of his followers and a.s.sume to take the place of Christ. Furthermore, there will be wars and tumults but by these believers are not to be terrified. It is always a temptation of shallow minds to interpret every unusual event as a sign of the approaching end of the world. Our Lord a.s.sured his disciples that all through the pa.s.sing years such events would happen without warranting the conclusion that the great event is near; as he declared, "The end is not immediately;" there would be a long period of delay; there would be a political commotion, "Nation shall rise against nation, and kingdom against kingdom." There would also be earthquakes, famines, pestilences, and "great signs from heaven," but these again must be regarded as characteristics of the present age and not as signs of its approaching end.

Furthermore, the followers of Christ must suffer bitter persecution and be brought before kings and governors for his name's sake. They must continue steadfast in their testimony. They need not be troubled as to the exact form of their witness but must trust the unseen Master to give them all needed wisdom as they speak boldly in his name.

Most distressing of all, they must suffer from the treachery of "parents and brethren, and kinsfolk, and friends" and some of them must taste the bitter cup of martyrdom; they will be hated of all men, yet their souls will not perish. By their steadfast endurance they will win eternal salvation. It is true, the picture is one of great hardship and distress but its message has encouraged sufferers who in all ages have been faithful in their testimony and have found the comfort and inspiration which is possible for all as they look for the coming and Kingdom of Christ.

2. The Destruction of Jerusalem. Ch. 21:20-24

20 But when ye see Jerusalem compa.s.sed with armies, then know that her desolation is at hand. 21 Then let them that are in Judaea flee unto the mountains; and let them that are in the midst of her depart out; and let not them that are in the country enter therein. 22 For these are days of vengeance, that all things are written may be fulfilled. 23 Woe unto them that are with child and them that give suck in those days! for there shall be great distress upon the land, and wrath unto this people. 24 And they shall fall by the edge of the sword, and shall be led captive into all the nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

As our Lord scanned the future he now fixed his eyes first of all upon that dreadful event which in some of its features foreshadowed the end of that age which he had been describing. On more than one occasion he had predicted the destruction of Jerusalem. He now declared that the definite sign of the descending doom would be the siege of the city: "When ye see Jerusalem compa.s.sed with armies, then know that her desolation is at hand." He warned those within the city to flee to the mountains and declared that those who were in the country should not turn to the city for safety, because the days of vengeance will have come and the prophecies of punishment upon the guilty nation will be about to be fulfilled. It would be a time of unparalleled distress and horror; as Jesus declared, "They shall fall by the edge of the sword, and shall be led captive into all the nations." How literally his words were fulfilled is a familiar fact of history. It would be difficult to recall another scene of equally hideous carnage. It is estimated that a million Jews fell victims to the slaughter and outrage of the soldiers under t.i.tus, and that unnumbered thousands were led as captives to Egypt and other lands.

Last of all Jesus predicted that Jerusalem would be "trodden down of the Gentiles, until the times of the Gentiles be fulfilled." The first phrase denotes something more than mere domination and Gentile control; it indicates something of indignity and disgrace and humiliation and this state of the holy city is to continue until "the times of the Gentiles"

are fulfilled, which probably means during all the ages of Gentile control, and further, during all the seasons of grace in which the gospel is being preached to the Gentile world, indeed, until the return of our Lord. "Gentiles" are plainly contrasted with Jews, and not with Christians. The mere fact that the sacred city has pa.s.sed into control of Christian powers is no proof that the age is near its end; for this end there will be definite signs as Jesus himself proceeded to declare.

However, as one turns from this lurid picture of the destruction of the historic city, and remembers how exactly these prophecies came to pa.s.s, it should be with a new confidence in the further predictions made by Christ and with a new belief that the more significant events of which he next proceeded to speak will be fulfilled likewise with exactness and in all their promised glory.

3. The Coming of Christ. Ch. 21:25-28

25 And there shall be signs in the sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; 26 men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 But when these things begin to come to pa.s.s, look up, and lift up your heads; because your redemption draweth nigh.

Immediately before the return of our Lord, as the age draws to its close, there are to be certain signs so definite, so startling, and so terrifying, that they will leave no doubt that the predicted event is immediately to follow. They are described, however, in terms which may be largely figurative: "signs in the sun and moon and stars; and upon the earth distress of nations, in perplexity for the roaring of the sea and the billows; men fainting for fear ... for the powers of the heavens shall be shaken;" then will occur the event toward which all the ages are moving, for which the weary world has waited and by which the work of the Church will be crowned and her hopes fulfilled, namely, the personal, glorious appearing of the crucified, risen, ascended Lord. It may be a time of distress for the impenitent but for believers it will be a time of hope and expectation. When the signs of which Jesus spoke "begin to come to pa.s.s," then, according to the words of Jesus, his followers may hopefully lift up their heads to greet their Deliverer, for their redemption will be at hand. The coming of Christ will be an event unexpected by the world, but Christians will be so definitely warned that they can be looking for the promised deliverance and for the predicted glory.

4. The Encouragement to Hope and Vigilance. Ch. 21:29-36

29 And he spake to them a parable: Behold the fig tree, and all the trees: 30 when they now shoot forth, ye see it and know of your own selves that the summer is now nigh. 31 Even so ye also, when ye see these things coming to pa.s.s, know ye that the kingdom of G.o.d is nigh. 32 Verily I say unto you, This generation shall not pa.s.s away, till all things be accomplished. 33 Heaven and earth, shall pa.s.s away: but my words shall not pa.s.s away.

34 But take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: 35 for _so_ shall it come upon all them that dwell on the face of all the earth. 36 But watch ye at every season, making supplication, that ye may prevail to escape all these things that shall come to pa.s.s, and to stand before the Son of man.

In speaking of his return in glory, Jesus mentioned certain definite signs by which his followers will know that his coming is near. To explain more clearly the purpose of these "signs," Jesus spoke a brief parable in which he compared their appearance to the foliage put forth in the springtime which becomes a certain harbinger of the summer. Many have supposed that Jesus indicated Israel by his reference to "the fig tree" and have concluded that a revival of Judaism and a return of the Jews to Palestine will be a certain indication that the present age is drawing to its close.

Whatever may be predicted elsewhere concerning the Jews, there is no such reference here, for Jesus not only said, "Behold the fig tree," but also, "all the trees." His meaning is perfectly plain. He did not refer to nations under the figure of trees, but he declared that as the foliage is a sure precursor of summer, so the signs of which he spoke are a certain indication of his imminent return. "Even so ye also, when ye see these things coming to pa.s.s, know ye that the kingdom of G.o.d is nigh," the Kingdom which is to be established in glory at the appearing of our Lord.

Jesus further awakened the expectation of his hearers by the statement, "This generation shall not pa.s.s away, till all things be accomplished." It is improbable, as again many have supposed, that Jesus referred to the Hebrew race by the term "this generation." The words are almost certainly to be interpreted in their usual significance and "all things" to be "accomplished" refers to the destruction of Jerusalem regarded as the type and symbol of the return of Christ. These two events are thus closely related in this prophetic discourse and the literal fulfillment of the first gives to believers a more confident a.s.surance of the certain occurrence of the latter: "Heaven and earth shall pa.s.s away: but my words shall not pa.s.s away." The hope that our Lord will come is not based on human conjectures, but on his own unfailing predictions. All that is material and temporal may cease to exist, but his promises are eternal.

In view of such glorious prophecies the heart of the Christian is ever to be set upon the gracious realities relating to the coming of the Master.