end, Mark xi. over *: But that they might escape the calamity which would suddenly come upon their From Matth. country, and utterly destroy † the Jewish state and government, he advertised them, xx. 10. to the that whenever they should see the city of Jerusalem invested with armies, and the 15. to the end, temple polluted with abominations, they might then conclude that this desolation *2 Luke xix. 45. was approaching, and that therefore it, was high time for them to provide for their John xii. 19. to safety *3 by a quick retreat. Of the precise time of its coming, however, no created being (as he told them) could before the principles of it came to be enquired into, were looked upon as the common enemies of mankind, insomuch, that "whosoever killed them thought that he did God service," John xvi. 2. Whitby's Annotations, and Calmet's Commentary. * That before the dissolution of the Jewish state, the Christian religion had spread itself over all the parts of the then known world, we may reasonably conclude from the labours of St Paul, who alone carried the Gospel through Judea, Syria, Arabia, Greece, Macedonia, Achaia, Asia Minor, Italy, &c. And if the other apostles, whose travels we are not so well acquainted with, did the like, there is no doubt to be made, but that "their sound went into all the earth, and their words unto the ends of the world," Rom. St Peter addresses his first Epistle to the elect that were in Pontus, Galatia, Capadocia, Asia, and Bithynia; and Clement, who was his contemporary, and immediate successor in the see of Rome, in his Epistle to the Corinthians, tells us, "that the nations beyond the ocean were governed by the precepts of the Lord." An event this! which he only could foretel, who, having having all power in heaven and earth, was able to effect it. Calmet's Commentary, and Whitby's Annotations. The words in the text are," Immediately after the tribulation of those days, shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken," Matth. xxiv. 29. that these words are not to be taken in a literal sense is plain, because that, after the sackage of Jerusalem by Vespasian's army, no such thing, as is here mentioned, happened to the sun, moon, or stars. The expressions therefore must be metaphorical, and do here denote, as they frequently do in the writings of the prophets and other authors, that entire destruction and utter desolation which is brought upon any nation. For in this language the prophet Isaiah speaks of the destruction of Babylon: "The day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it: 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," chap. xiii. 9. which, according to Maimonides, are proverbial expressions, "importing the destruction and utter ruin of a nation, and of such persons more especially, who, for their state and dignity, might be compared to the sun, moon, and stars," More Nevoch. lib. ii. and, accordingly, the sense of our Saviour's words must be, VOL. III. 2 That, after the taking and destroying of Jerusalem> God's judgments would still pursue the people, so that those, who survived the ruin of their country, should be dispersed into different regions, sold for slaves, or reduced to a condition worse than slavery. And so the event proved: For those that were carried to Rome, served only to adorn the triumph of their conqueror: Those that fled to Antioch for shelter, were cruelly massacred there: Those that maintained the castle of Massada, rather than fall into the hands of the enemy agreed to slay one another: Those that escaped to Thebes and Alexandria, were brought back and tortured to death; and those of Cyrene, who joined a false prophet, named Jonathan, were all cut to pieces by the Roman general. All this happened immediately after the taking of Jerusalem; and, without any farther search into their history, is enough to verify our Saviour's expression, that "the sun was darkened and the moon gave no light" upon that wretched people. Joseph. de Bello, lib. vii. c. 24, &c. The desolation which the Jews suffered in this last war with the Romans, was so vastly great, that all history can scarce furnish us with an example of the like nature. The number of the slain was eleven hundred thousand; the number of prisoners was ninety-seven thousand. Those that were above seventeen were sent into Egypt to work in the mines; those that were under that age, were sold for slaves into different countries; and a great number of others were distributed in the Roman provinces to be exposed to wild beasts on the theatre, and as gladiators, to kill one another, for the sport and diversion of the spectators: "Until the cities were wasted without inhabitants, and the houses without a man, and the land was utterly desolate, and the Lord had removed men far away, and there was a great forsaking in the midst of the land," as the prophet expresses it, Isaiah vi. 11, 12. Joseph. de Bello Jud. lib. vii. c. 17. *3 Which accordingly they did: For when Cestius Gallus had besieged Jerusalem, and, without any visible cause, on a sudden raised the siege, the Christians that were in the city took this opportunity to make their escape to Pella in Paræa, a mountainous country, and to other places under the government of king Agrippa, where they found safety. Thus punctually were all the predictions of our Blessed Saviour fulfilled; so that whoever shall compare them (as Eusebius, in his Eccl. Hist. lib. iii. c. 7. expresses it) with the account of Josephus concerning the war of the Jews, cannot but admire the wisdom of Christ, and own his predictions to be Divine. Hammond's and Whitby's Annotations. L to the end, and the end. &c. or 5142. Ann. Dom. A. M. 4037. certainly know; and therefore it was incumbent upon them to keep themselves in a state of perpetual watchfulness, in a faithful discharge of their respective duties, and in Vulg. Er. 33, a constant perseverance in prayer to God; all which he endeavoured to enforce with &c. or 31. several parables; such as that of the faithful servant, whom his master, at his return from a journey, found employed in his proper business, when he of a contrary character was surprised in his riot and debaucheries, and accordingly punished; that of the wise and foolish virgins, who were differently prepared at the coming of the bridegroom *2 and that of the talents entrusted with diligent and slothful servants †. And as this destruction of Jerusalem was no small emblem of the final consummation of all things, from hence he proceeds to describe +2 the manner of his coming to the last and general judgment; when, surrounded with the refulgent rays of his majesty, and seated upon his bright throne of glory, † with all the holy angels of heaven attending him, he should *The punishment inflicted on the evil servant is said to be cutting asunder, Matth. xxiv. 51. In the same manner as Samuel used Agag, 1 Sam. xv. 33. and David the Ammonites, 2 Sam. xii. 31. and Nebuchadnezzar threatened the blasphemers of the true God, Dan. iii. 29. This punishment was, in old times, inflicted on those that were false to their creditors, rebels to their prince, or betrayers of their country; nor was it in use only among the eastern people, but among the Romans, as we learn from Suetonius, in the life of Caius, and among the Greeks, as Homer, Sophocles, and Aristophanes informs us: And therefore this punishment, says our Saviour, will I inflict on those that are perfidious to their covenant in bap tism, and enemies to my government. Whitby's Annotations. **The better to understand the sense of this para ble, we should do well to observe what the custom at marriages was, to which our Saviour seems to alJude. When the bridegroom was to bring home his bride (which was generally the conclusive ceremony, and done in the night-time), the young women of the town, to which she was to come, in order to do her honour, went to meet her with lighted lamps: She too, according to her quality and condition, had her companions and servants attending her, and some of the most beautiful ladies of the place from whence she came going before her. Statius describes a marriage, whereat the nine muses appeared with their lamps. Demigrant helicone deæ, quatiuntque novenâ Lampide solemnem thalamis coëuntibus ignem. SYLV. lib. i. And most of our modern travellers inform us, that, among the eastern people, especially the Persians, this way of conducting the bride home, with lamps and lighted torches, still prevails. None need be told, that by the bridegroom we are to understand our Saviour Christ; by the bride, his church; by the virgins, Christians in general; and by the oil in their lamps, the necessary qualifications of faith and good works. Calmet's Commentary. For an explication of this parable, we may observe, that the man travelling into a far country is our Saviour Christ, who, by ascending into heaven, has deprived the church of his corporal presence; that his servants are Christians in general, or, more particularly, his apostles and first ministers, who suc ; ceeded him in the propagation of the Gospel; and that the talents committed to their management, are the supernatural gifts which he bestowed upon them, and all the endowments, both of body and mind, all the helps, and means, and opportunities, which he gives us, in order to serve him, and to work out our own salvation. Calmet's Commentary. + The reason of our Lord's mingling the signs of the particular destruction of Jerusalem and of the general dissolution of the world together, was to engage us, at the approach of particular judgments upon cities and nations, to be always mindful and prepared for the general judgment of the last day. There is one thing however peculiar in his expression upon this occasion, viz. that "this generation should not pass away until all these things were done," Mark xiii. 30.; for if his words immediately foregoing related to the coming of the day of judgment and general dissolution of all things, it will be hard to conceive how that great event should be said to come to pass before the extinction of the race of mankind then in being. But in answer to this, it may be observed, that the Jews were wont to divide the duration of the world into three grand epochas, which, according to their style, were called generations, each consisting of two thousand years; whereof the first was before the law, the second under the law, and the third under the Gospel; and it is to the last of these generations, as they called them, that this latter part of our Lord's prophetic discourse does properly belong. misconception of this expression, indeed, led some primitive Christians into a mistake concerning the approach of the final judgment: And as long as that mistake had no other tendency than to make them more fervent and zealous and heavenly minded; more patient and heroic under sufferings and persecutions; and more fervent and diligent in preaching the Gospel, &c. the generality of the inspired writers might think this a sufficient reason to overlook it: But St Peter, we find, takes particular care to rectify this mistake, and to obviate the objection which a spirit of infidelity had taken occasion to raise from it, as we may see at large in 2 Pet. iii. Univers. Hist. lib. ii. c. 11. A + That this throne of glory will be nothing else but a bright and refulgent cloud, we have reason to believe from the testimony of the angels that attended at our Lord's ascension. For while the apostles summons all the people † that ever lived in the world to appear before him; and ha- From Matth. ving made inquisition into the discharge of the great duty of charity, should punish or X 10. to the reward mankind according as he finds that they have acquitted themselves in that re- 15. to the end, spect. xx. end, Mark. xi. Luke xix. 45. to the end, and As soon as our Lord had finished this prophetic discourse, he went in the evening to John xii. 19. to Bethany, and there supped at the house of one Simon, whom he had formerly cured of the end. a leprosy. At supper, Mary, to testify her love and respect, came, and out of an alabaster cruse, poured a large quantity of such rich ointment upon his head as filled the whole house with its fragrant smell. This seeming prodigality raised the indignation of the rest of the apostles as well as Judas; and as they made the same objection, so our Saviour's defence of Mary turns upon the same topics; only he adds, that," as she had done a great and generous action, wheresoever his Gospel should be preached through the whole world, there should her munificent regard to him be likewise published, to her everlasting honour and renown." When supper was ended, our Lord repaired to his usual lodgings at Martha's house, and on the day following, in all probability, continued at Bethany, without going to Jerusalem, as he had done the days before. In the mean time, the Sanhedrim † assembled at the palace of Caiphas †3 the high priest, where the priests, scribes, and elders of the people, had a solemn debate and consultation, how they might take Jesus by some secret stratagem, and put him to death. This was the second council that they had held upon this occasion; and though therein it was determined that he should die, yet they thought it not so advisable to put the thing in execution in the time of the ensuing solemnity, lest it should cause a sedition among the people, who had the highest veneration for him. When evening was come, he, with his apostles, supped (very probably) at Martha's house, and, while they were at table, considering with himself that his time was now short, he was minded to give them a testimony of his love, and, from his own example, teach them two virtues, which, of all others, were more especially requisite in their ministry of the gospel, humility and charity. To this purpose, rising from the table, lay then present were looking stedfastly towards hea- "Judgment of God," the valley of Jehoshaphat de- The manner in which our Saviour expresses himself upon this occasion, seems to imply, that the general judgment is to be held in some particular place; and, from a passage in the prophet Joel, several modern as well as ancient doctors are of opinion, that the valley of Jehoshaphat is appointed to be that place: For I will gather all nations," says God, and will bring them down into the valley of Jehoshaphat, and I will plead with them there for my people, and for my heritage Israel;" chap. iii. 2. but as the word Jehoshaphat in that text signifies the + The consultation which the Sanhedrim held, and the agreement which Judas made with them to betray our Lord, were on Wednesday; and therefore the church gives it as a reason why we ought to fast on Wednesday and Friday, because on the one Christ was betrayed, and suffered on the other. Whitby's Annotations. + This Caiphas is called by the Jewish historian Joseph. The high priesthood he purchased of Valerius Gratus; and, after he had ten years enjoyed that dignity, was deposed by Vitellius, governor of Syria, and succeeded by Jonathan, the son of Ananus, or Annas. Calmet's Dictionary and Commen. tary. . &c. or 5442. &c. or 31. A. M. 4037, ing aside his upper garment, and girding himself with a towel, (as the manner of serAnn. Dom. vants then was when they waited on their masters) he poured water into a bason, and Vulg. Fr. 33, began to wash his apostles feet, and to wipe them with the towel. Amazed at this condescension, St Peter (when he came to him), refused at first to admit of such a servile office from his heavenly master; but when he urged the necessity, and in some measure intimated to him the symbolical intent of it, he permitted him to do just what he thought fit. When our Lord had made an end of washing his apostles feet, he put on his garment, and sat down at table again, and began to tell them the meaning of what he had done, viz. "That since he, who was justly acknowledged to be their Lord and Master, had so far debased himself as to wash their feet, they, in imitation of his example, ought to think it no disparagement to them to perform the meanest offices of kindness and charity to one another: for though they were exalted to the dignity of his apostles, yet still they were but his servants; and that therefore it would be an high piece of arrogance in them to assume more state and grandeur than their Master had done before them *.” Soon after this, reflecting with himself how well he had loved, and, upon all occasions, how kindly he had treated these his disciples, he was not a little concerned that any of them should prove so base and ungrateful as to betray him; and when he had declared the thing, and Peter, desirous to know the person, beckoned to John, who was nearest his master, to ask him the question, he signified to him that it was Judas Iscariot, to whom he gave a sop (as he told John he would), and when he had so done, † "bad him go about what he had to do with all expedition;" which the rest of the apostles, being ignorant of the signal which our Lord had given John, supposed to be an order to Judas (as he was the purse-bearer) either to give something to the poor, or to provide what was necessary for the feast. As soon as supper was ended, Judas, being now confirmed in his wicked resolution, left Bethany in haste; and, understanding that the Sanhedrim was met at the high priest's house, thither he repaired, and, upon their giving him a sufficient reward, offered to betray his master, and (in the manner that they desired) to deliver him privately into their hands. This proposition was highly pleasing to the council, who immediately bargained with him for thirty pieces of silver +2; and when Judas had received the * [That all this happened at Bethany whilst our This was not a command to Judas to go on with his wicked enterprise, but only a declaration made by Christ of his readiness to suffer death; "Vox hæc non jubentis est, sed sinentis, non trepidi, sed parati," says Leo, de Passione, ser. 7. Calmet's Commentary, and Whitby's Annotations. These pieces were staters, or shekels of the sanctuary, thirty of which amounted to three pounds and fifteen shillings of our money, the usual price that was given for " a man or a maid servant," Exod. xxi. 32. It is hardly supposable that any of these pieces are at this time extant, though both at Rome and Paris there are pieces shewn which are pretended to be the very same that were part of the price of the purchase of our Saviour's blood; but persons well skilled in that art assure us, that these pieces are only the ancient medals of Rhodes, on the one side stamped with a colossus, which represented the sun, and on the other with a rose, which was the city-arms, as we call it. Echard's Ecclesiastical History, lib. i. c. 4. and Calmet's Commentary. See Parkhurst's Lexicon on the word igre. money, from that moment, he sought an opportunity to betray his master, in the absence From Mattb. of the multitude. xx. 10. to the end, Mark xi. Luke xix. 45. to the end, and While Judas was thus bartering for his Master's blood, his Master was preparing the 15. to the end, rest of his apostles for his departure, and endeavouring to comfort them with this consideration,-That his death would be a means to display both his own and his Father's John xii. 19. to glory, as it was a preliminary to his resurrection and ascension into heaven: As there- the end. fore it was decreed that he must leave them, the stronger should their union be with one another; and therefore he recommended very earnestly to them the duty of mutual love; a duty which had hitherto been so much neglected, that his enjoining it then might well be accounted a new commandment, and what was to be the common badge and character of his true disciples † for ever after. When the day || before the feast of the Passover was come, our Lord sent Peter and John to Jerusalem, to prepare all things according to the law; and, lest they should want a convenient room for the celebration of the Paschal supper, he had predisposed the heart of a certain host in the city + to accommodate them with one. They, therefore, having provided a lamb, slain it in the temple, sprinkled its blood on the altar, and done every thing else that was required of them, they returned to their Master at Bethany; who, perceiving that his late discourse about leaving the world and them had blasted all their hopes of secular greatness, and left them melancholy and disconsolate, stayed a good part of the day with them, in order to raise their drooping spirits with the assurances of an happy immortality, which (as he told them) he was going before †3 to prepare for them in heaven, and wanted not power to do it, because he and his Father (as to their Divinity) were perfectly the same; and with the promise of sending them the Holy Spirit from above, which he took care to represent as a Comforter †1, The disciples of the Baptist were known by the austerity of their lives, and the disciples of the Pha risees by their habit and separation from other men; but our Blessed Saviour was willing to have his disciples known by their mutual love and affection to each other, which, in the primitive ages, was so great, that it made the heathens, with admiration, cry out, "See how they love one another!" and even hate and envy them for their mutual affection. Whitby's Annotations. The words in St Matthew, chap. xxvi. 17. are, "the first day of the feast;" but it is no uncommon thing to put the word first for that which properly went before. Thus in the Old Testament it is said, "that the hands of the witnesses shall be first upon him" that is condemned to die, "to put him to death, and afterwards the hands of all the people," Deut. xvii. 7. but if " the hands of the witnesses" should first dispatch him, there would be no occasion for the hands of the people; and therefore the sense of the word first in this place must be, that the witnesses should smite him before he was delivered into the hands of the people. In the first book of Maccabees it is twice said of Alexander the Great, that he reign ed the first over Greece, chap. i. 1. and vi. 2. but every one knows, that before him there were several kings in Macedonia; and therefore the meaning of the words must be, that he reigned in Macedonia before he reigned in Asia: And, to the same purpose, in the New Testament, we find St Paul styling our Blessed Lord" the first-born of every creature," Coloss. i. 15. i. c. begotten of the Father before the production of any creature; and telling us that" the + It is to be observed, that the houses in Jerusa- + Our Saviour speaks this in allusion to travellers, Beauso +4 The word agaxantos, in this place, signifies. both an advocate and a comforter; and the Holy Spirit, when he descended upon the apostles, did the part of an advocate, by confirming their testimony by signs and miracles, and various gifts imparted to them, and by pleading their cause before kings and rulers, and against all their adversaries, Matth. x. 18. and Luke xxi. 15. and he did the part of a comforter likewise, as he was sent for the consolation of the apostles, and all succeeding Christians in all their troubles, filling their hearts with joy and gladness, and giving them an inward testimony of God's love to them, to |
