We have already seen that the rejection of the testimony to the kingdom in
grace, is the cause of the judgment that falls upon Jerusalem and its
inhabitants. Now in chapter 24 we have the position of this testimony in
the midst of the people; the condition of the Gentiles, and the relation in
which they stood to the testimony rendered by the disciples; after this,
the condition of Jerusalem, consequent upon her rejection of the Messiah,
and her contempt for the testimony; and then the universal overthrow at the
end of those days: a state of things which should be ended by the
appearance of the Son of man, and the gathering together of the elect of
Israel from the four winds.
We must examine this remarkable passage, at once a prophecy, and
instruction to the disciples for their direction in the path they must
follow amid the coming events.
Jesus departs from the temple, and that for ever-a solemn act, which, we
may say, executed the judgment He had just pronounced. The house was now
desolate. The hearts of the disciples were still bound to it by their
former prepossessions. They draw His attention to the magnificent buildings
that composed it. Jesus announces to them its entire destruction. Seated
apart with Him on the Mount of Olives, the disciples inquire when these
things were to happen, and what would be the sign of His coming and of the
end of the age. They class together the destruction of the temple, the
coming of Christ, and the end of the age. We must observe, that here the
end of the age is the end of the period during which Israel was subject to
the law under the old covenant: a period which was to cease, giving place
to the Messiah and to the new covenant. Observe also that God's government
of the earth is the subject, and the judgments that should take place at
Christ's coming, which would put an end to the existing age. The disciples
confounded that which the Lord had said of the destruction of the temple
with this period.
[see note #66] The Lord treats the subject from His own point of
view (that is to say, with regard to the testimony which the disciples were
to render in connection with the Jews during His absence and to the end of
the age). He adds nothing as to the destruction of Jerusalem, which He had
already announced. The time of His coming was purposely hidden. Moreover
the destruction of Jerusalem by Titus put an end, in fact, to the position
which the Lord's instructions had in view. There was no longer any
cognizable testimony among the Jews. When this position shall be resumed,
the applicability of the passage will also recommence. After the
destruction of Jerusalem until that time the church only is in question.
The Lord's discourse is divided into three parts:-
1. The general condition of the disciples and of the world during the time
of the testimony, to the end of verse 14;
2. The period marked out by the fact that the abomination of desolation
stands in the holy place (v. 15);
3. The Lord's coming and the gathering together of the elect in Israel (v. 29).
The time of the disciples' testimony is characterised by false Christs and
false prophets among the Jews; persecution of those who render testimony,
betraying them to the Gentiles. But there is yet something more definite
with regard to those days. There would be falseChrists in Israel. There
would be wars, famines, pestilences, earthquakes. They were not to be
troubled: the end would not be yet. These things were only a beginning of
sorrows. They were principally outward things. There were other events
which would bring them into greater trial, and test them more
thoroughly-things more from within. The disciples should be delivered up,
put to death, hated of all nations. The consequence of this among those who
made profession would be that many would be offended; they would betray one
another. False prophets would arise and deceive many, and, because iniquity
abounded, the love of many should wax cold-a sorrowful picture. But these
things would give occasion for the exercise of a faith that had been put to
the proof. He who endured to the end should be saved. This concerns the
sphere of testimony in particular. That which the Lord says is not
absolutely limited to the testimony in Canaan; but as it is from thence the
testimony goes forth, it is all connected with that land as the centre of
God's ways. But, in addition to this, the gospel of the kingdom should be
preached in all the world for a witness unto all nations, and then should
the end come-the end of this age. Now, although heaven is the source of
authority when the kingdom shall be established, Canaan and Jerusalem are
its earthly centre. So that the idea of the kingdom, while extending
throughout the world, turns our thoughts to the land of Israel. It is "this
gospel of the kingdom" [see note #67] which is here spoken of; it is not the
proclamation of the union of the church with Christ, nor redemption in its
fulness, as preached and taught by the apostles after the ascension, but
the kingdom which was to be established on the earth, as John the Baptist,
and as the Lord Himself, had proclaimed. The establishment of the universal
authority of the ascended Christ should be preached in all the world to
test their obedience, and to furnish those who had ears to hear with the
object of faith.
This is the general history of that which would take place until the end of
the age, without entering on the subject of the proclamation which founded
the assembly properly so called. The impending destruction of Jerusalem,
and the refusal of the Jews to receive the gospel, caused God to raise up a
special testimony by the hands of Paul, without annulling the truth of the
coming kingdom. That which follows proves that such a going forth of
testimony of the kingdom will take place at the end, and that the testimony
will reach all nations before the coming of that judgment which will put an
end to the age.
But there will be a moment when, within a certain sphere (that is, in
Jerusalem and its vicinity) a special time of suffering shall set in as
regards the testimony in Israel. In speaking of the abomination that maketh
desolate, the Lord refers us to Daniel, that we may understand whereof He
speaks. Now Daniel (chap. 12, where this tribulation is spoken of) brings
us definitely to the last days-the time when Michael shall stand up for
Daniel's people, that is, the Jews, who are under the domination of the
Gentiles-the days in which there shall be a time of trouble, such as never
had been nor ever again should be, and in which the remnant should be
delivered. In the latter part of the previous chapter of that prophet, this
time is called "the time of the end," and the destruction of the king of
the north is prophetically declared. Now the prophet announces that 1335
days before the full blessing (blessed is he that has part therein!) the
daily sacrifice should be taken away, and the abomination that maketh
desolate set up; that from this moment there should be 1290 days (that is,
one month more than the 1260 days spoken of in the Apocalypse, during which
the woman who flees from the serpent is nourished in the wilderness; and
also than the three years and a half of Daniel 7). At the end, as we find
here, the judgment comes and the kingdom is given to the saints.
Thus it is proved that this passage refers to the last days and to the
position of the Jews at that time. The events of the time past since the
Lord uttered it confirm this thought. Neither in 1260 days, nor in 1260
years, after the days of Titus, nor in 30 days or years after, did any
event take place which could be the accomplishment of these days in Daniel.
The periods are gone by many years ago. Israel has not been delivered,
neither has Daniel stood in his lot at the end of those days. It is equally
plain that Jerusalem is in question in the passage, and its vicinity, for
they that are in Judea are commanded to flee into the mountains. The
disciples who shall be there at that time are to pray that their flight may
not be on a sabbath day-an additional testimony that it is Jews who are the
subject of the prophecy; but a testimony also of the tender care which the
Lord takes of those who are His, thinking even in the midst of these
unparalleled events, of whether it would be wintry weather at the time of
their flight.
Besides this, other circumstances prove, if further proof were needed, that
it is the Jewish remnant who are in question, and not the assembly. We know
that all believers are to be caught up to meet the Lord in the air. They
will afterwards return with Him. But here there will be false Christs on
the earth, and people will say, "He is here in the wilderness," "He is
there in the secret chambers." But the saints who shall be caught up and
return with the Lord have nothing at all to do with false Christs on earth,
since they will go up to heaven to be with Him there, before He returns to
the earth; while it is easy to understand that the Jews, who are expecting
earthly deliverance, should be liable to such temptations, and that they
should be deceived by them unless kept by God Himself.
This part then of the prophecy applies to the last days, the last three
years and a half before the judgment which will be suddenly poured out at
the coming of the Son of man. The Lord will come suddenly as a flash of
lightning, as an eagle to its prey, unto the spot where the object of His
judgment is found. Immediately after the tribulation of those last three
years and a half, the whole hierarchical system of government shall be
shaken and utterly overthrown. Then shall appear the sign of the Son of man
in heaven, and they shall see the Son of man coming in the clouds of heaven
with power and great glory. This verse (30) contains the answer to the
second part of the disciples' inquiry in verse 3. The Lord gives His
disciples the warnings necessary for their guidance; but the world would
see no signs, however plain they might be to those that understand. But
this sign should be at the moment of the Lord's appearing. The brightness
of His glory whom they had despised would shew them who it was that came;
and it would be unexpected. What a terrible moment, when, instead of a
Messiah who should answer to their worldly pride, the Christ whom they had
despised shall appear in the heavens!
Afterwards the Son of man, thus come and manifested, would send to gather
all the elect of Israel from the four corners of the earth. It is this
which ends the history of the Jews, and even that of Israel, in answer to
the disciples' question, and unfolds the dealings of God with respect to
the testimony among the people who had rejected it, announcing the time of
their deep distress, and the judgment that shall be poured out in the midst
of this scene when Jesus comes, the subversion of all powers great and
small being complete.
The Lord gives the history of the testimony in Israel, and that of the
people themselves, from the moment of His departure until His return; but
the length of time, during which there should be neither people nor temple
nor city, is not specified. It is this which gives importance to the
capture of Jerusalem. It is not here spoken of in direct terms-the Lord
does not describe it; but it put an end to that order of things to which
His discourse applies, and this application is not resumed until Jerusalem
and the Jews are again brought forward. The Lord announced it at the
beginning. The disciples thought that His coming would take place at the
same time. He answers them in such a manner that His discourse should be of
use to them until the capture of Jerusalem. But when once the abomination
of desolation is mentioned, we find ourselves carried on into the last
days.
The disciples were to understand the signs He gave them. I have already
said that the destruction of Jerusalem, by the fact itself, interrupted the
application of His discourse. The Jewish nation was set aside; but verse 34
has a much wider sense, and one more really proper to it. Unbelieving Jews
should exist, as such, until all was accomplished. Compare Deuteronomy 32:
5, 20, where this judgment on Israel is specially in view. God hides His
face from them until He shall see what their end will be, for they are a
very froward generation, children in whom is no faith. This has taken
place. They are a distinct race of people unto this day. That generation
exists in the same condition-a monument of the abiding certainty of God's
dealings, and of the Lord's words.
To conclude, the government of God, exercised with regard to this people,
has been traced to its end. The Lord comes, and He gathers together the
dispersed elect of Israel.
The prophetic history continues in chapter 25: 31, which is connected with
chapter 24: 30. And as chapter 24: 31 relates the gathering together of
Israel after the appearance of the Son of man, chapter 25: 31 announces His
dealings in judgment with the Gentiles. He will appear doubtless as the
lightning with regard to the apostasy, which will be as a dead body in His
sight. But when He shall come solemnly to take His earthly place in glory,
that will not pass away like lightning. He shall sit upon the throne of His
glory, and all nations shall be gathered before Him on His throne of
judgment, and they shall be judged according to their treatment of the
messengers of the kingdom, who had gone out to preach it unto them. These
messengers are the brethren (v. 40); those who had received them are the
sheep; those who had neglected their message are the goats. The account
then which begins chapter 25: 31, of the separation of sheep and goats and
of its result, pictures the nations who are judged on earth according to
their treatment of these messengers. It is the judgment of the living, so
far at least as regards the nations-a judgment as final as that of the
dead. It is not Christ's judgment in battle as in Revelation 19. It is a
session of His supreme tribunal in His right of government over the earth,
as in Revelation 20: 4 I speak of the principle or rather of the character
of the judgment. I do not doubt that these brethren are Jews, such as the
disciples were, that is to say, those who will be in a similar position as
to their testimony. The Gentiles, who had received this message, should be
accepted, as though they had treated Christ in the same manner. His Father
had prepared for them the enjoyment of the kingdom; and they should enter
into it, being still on earth, for Christ was come down in the power of
eternal life. [see note #68]
I have, for the moment, passed over all between chapter 24: 31 and chapter
25: 31, because the end of this last chapter completes all that concerns
the government and the judgment of the earth. But there is a class of
persons whose history is given us in its great moral features
intermediately between these two verses I have just mentioned.
These are the disciples of Christ, outside the testimony borne in the midst
of Israel, to whom He has committed His service, and a position in
connection with Himself, during His absence. This position and this service
are in connection with Christ Himself, and not in connection with Israel,
wherever it may be that this service is accomplished.
There are however, before we come to these, some verses of which I have not
yet spoken, which apply more particularly to the state of things in Israel,
as warning to the disciples who are there, and describe the discriminating
judgment which takes place among the Jews in the last days. I speak of them
here, because all this part of the discourse-namely, from chapter 24: 31 to
chapter 25: 31-is an exhortation, an address from the Lord, on the subject
of their duties during His absence. I refer to chapter 24: 32-44. They
speak of the continual expectation which their ignorance of the moment when
the Son of man would come imposed on the disciples, and in which the
disciples were intentionally left (and the judgment is the earthly one);
while from verse 45, the Lord addresses Himself more directly, and at the
same time in a more general manner, to their conduct during His absence,
not in connection with Israel, but with His own-His household. He had
committed to them the task of supplying them with suitable food in due
season. This is the responsibility of ministry in the assembly.
It is important to remark that in the first parable the state of the
assembly is looked at as a whole; the parable of the virgins and that of
the talents give individual responsibility. Hence the servant who is
unfaithful is cut off and has his portion with hypocrites. The state of the
responsible assembly depended on their waiting for Christ, or their heart
saying He delays His coming. It would be on His return that judgment should
be pronounced on their faithfulness during the interval Faithfulness should
be approved in that day. On the other hand, practical forgetfulness of His
coming would lead to licence and tyranny. It is not an intellectual system
that is meant here: "the evil servant says in his heart, My lord delayeth
his coming"; his will was concerned in it. The result was that the fleshly
will manifested itself. It was no longer devoted service to His household,
with a heart set upon the Master's approval at His return; but worldliness
in conduct, and the assumption of arbitrary authority, to which the service
appointed him gave occasion. He eats and drinks with the drunken, he unites
himself to the world and partakes in its ways; he smites his
fellow-servants at his will. Such is the effect of putting off during His
absence, deliberately in heart, the Lord's return and holding the assembly
to be settled down here; instead of faithful service, worldly-mindedness
and tyranny. Is it not too true a picture?
What is it that has happened to those who had the place of service in the
house of God? The consequences on either hand are these: the faithful
servant, who from love and devotion to his Master applied himself to the
welfare of His household, should be made ruler on his Master's return over
all His goods; those who have been faithful in the service of the house
shall be set over all things by the Lord, when He takes His place of power
and acts as King. All things are given into the hands of Jesus by the
Father. Those who in humility have been faithful to His service during His
absence shall be made rulers over all that is committed to Him, that is,
over all things-they are but the "goods" of Jesus. On the other hand, he
who during the Lord's absence had set himself up as master, and followed
after the spirit of the flesh and of the world to which he had united
himself, should not merely have the world's portion: his Master should come
quite unexpectedly, and he should receive the punishment of hypocrites.
What a lesson for those who take to themselves a place of service in the
assembly! Observe here, that it is not said he is drunken himself, but that
he eats and drinks with those that are so. He allies himself with the world
and follows its customs. This moreover is the general aspect which the
kingdom will assume in that day, although the heart of the evil servant was
wicked. The Bridegroom would indeed tarry; and the consequences that might
be expected from the heart of man will not fail to be realised. But the
effect, we then find, is to make manifest those who had
[see note #69] really the
grace of Christ and those who had not.
