5. Servants and Ministers.—According to good philological authority, "ministers" or "ministering attendants" is a more literal rendering of the original than "servants" in Matt. 22:13. In the earlier verses 3, 4, 6, 8, 10, of the same chapter, "servants" or "servitors" best expresses the meaning of the original. The distinction is significant, as it implies an important difference of station between the servants who were sent out to bid the people to the feast, and the ministers in immediate attendance upon the king. The first are typical of God's servants who proclaim His word in the world; the latter symbolize the angels who shall execute His judgments on the wicked by gathering out from His kingdom all things that offend. Compare Matt. 13:30, 39, 41; Doc. and Cov. 86:5.

6. The Called and the Chosen.—Edersheim's reflections upon this subject follow in part (vol. ii, pp. 429, 430): "The King entered to see His guests, and among them he descried one who had not on a wedding garment.... As the guests had been travelers, and as the feast was in the King's palace, we cannot be mistaken in supposing that such garments were supplied in the palace to all who sought them. And with this agrees the circumstance, that the man so addressed 'was speechless.' His conduct argued utter insensibility as regarded that to which he had been called—ignorance of what was due the King, and what became such a feast. For, although no previous state of preparedness was required of the invited guests, all being bidden, whether good or bad, yet the fact remained that, if they were to take part in the feast they must put on a garment suited to the occasion. All are invited to the gospel feast; but they who will partake of it must put on the King's wedding garment of evangelical holiness. And whereas it is said in the parable that only one was descried without this garment, this is intended to teach, that the King will not only generally view His guests, but that each will be separately examined, and that no one—no, not a single individual—will be able to escape discovery amidst the mass of guests, if he has not the wedding garment. In short, in that day of trial, it is not a scrutiny of churches, but of individuals in the Church.... The call comes to all; but it may be outwardly accepted, and a man may sit down to the feast, and yet he may not be chosen to partake of the feast, because he has not the wedding garment of converting, sanctifying grace. And so, one may be thrust even from the marriage board into the darkness without, with its sorrow and anguish. Thus, side by side, yet wide apart, are these two—God's call and God's choice. The connecting link between them is the wedding garment, freely given in the Palace. Yet, we must seek it, ask it, put it on. And as here also, we have, side by side, God's gift and man's activity. And still, to all time, and to all men, alike in its warning, teaching, and blessing, is it true: 'Many are called, but few chosen!' Many words of related meaning, both Hebrew and Greek, are translated 'garment' in our English Bible. The Greek original in the mention of the wedding garment is enduma; this does not occur in other Bible passages as the original of 'garment.' The noun is related to the Greek verb enduein, 'to put on, as a garment.' Compare Luke 24:49, 'until ye be endued with power from on high.'"

FOOTNOTES:

[1080] Matt. 21:18-22; Mark 11:12-14, 20-26.

[1081] Note 1, end of chapter.

[1082] Page 240.

[1083] "Bethphage," the name of a village close to Bethany, and therefore near to the Mount of Olives, means "house of figs." See mention, Matt. 21:1; Mark 11:1; Luke 19:29. "Bethany" signifies "house of dates." For "house" in the literal translation we may read "place."

[1084] Luke 13:6-9; page 443 herein.

[1085] Matt. 21:12, 13: Mark 11:15-17; Luke 19:45, 46.

[1086] John 2:14-17; pages 153-158 herein.

[1087] Matt. 21:16; compare Psalm 8:2; see also Matt. 11:25; 1 Cor. 1:27.

[1088] Matt. 21:23-27; Mark 11:27-33; Luke 20:1-8.

[1089] John 2:18-21; page 156 herein.

[1090] Matt. 21:28-32.

[1091] Note 2, end of chapter.

[1092] Luke 3:12; compare 7:29; see page 123 herein.

[1093] Matt. 3:7.

[1094] Matt. 21:33-41; compare Mark 12:1-9; Luke 20:9-16.

[1095] Note 3, end of chapter.

[1096] Compare Luke 11:47, 48; Matt. 23:29-33.

[1097] Matt. 21:42-44; see also Mark 12:10, 11; Luke 20:17, 18; compare Psalm 118:22; Isa. 28:16; Acts 4:11; Eph. 2:20; 1 Peter 2:6, 7.

[1098] Compare Dan. 2:44, 45; Isa. 60:12.

[1099] Matt. 22:1-10.

[1100] Note 4, end of chapter.

[1101] Compare Matt. 25:10; 2 Cor. 11:2; Eph. 5:32; Rev. 19:7; 21:2, 9.

[1102] Luke 14:16-24; page 450 herein.

[1103] Compare page 416.

[1104] Note 5, end of chapter.

[1105] Matt. 22:14; compare 20:16; see page 481. Note 6, end of chapter.



CHAPTER 31.

THE CLOSE OF OUR LORD'S PUBLIC MINISTRY.

A CONSPIRACY OF PHARISEES AND HERODIANS.[1106]

The Jewish authorities continued unceasingly active in their determined efforts to tempt or beguile Jesus into some act or utterance on which they could base a charge of offense, under either their own or Roman law. The Pharisees counseled together as to "how they might entangle him in his talk"; and then, laying aside their partisan prejudices, they conspired to this end with the Herodians, a political faction whose chief characteristic was the purpose of maintaining in power the family of the Herods,[1107] which policy of necessity entailed the upholding of the Roman power, upon which the Herods depended for their delegated authority. The same incongruous association had been entered into before in an attempt to provoke Jesus to overt speech or action in Galilee; and the Lord had coupled the parties together in His warning to the disciples to beware of the leaven of both.[1108] So, on the last day of our Lord's teaching in public, Pharisees and Herodians joined forces against Him; the one watchful for the smallest technical infringement of the Mosaic law, the other alert to seize upon the slightest excuse for charging Him with disloyalty to the secular powers. Their plans were conceived in treachery, and put into operation as the living embodiment of a lie. Choosing some of their number who had not before appeared in personal antagonism to Jesus, and who were supposed to be unknown to Him, the chief conspirators sent these with instructions to "feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor."

This delegation of hypocritical spies came asking a question, in pretended sincerity, as though they were troubled in conscience and desired counsel of the eminent Teacher. "Master," said they with fawning duplicity, "we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men." This studied tribute to our Lord's courage and independence of thought and action was truthful in every word; but as uttered by those fulsome dissemblers and in their nefarious intent, it was egregiously false. The honeyed address, however, by which the conspirators attempted to cajole the Lord into unwariness, indicated that the question they were about to submit was one requiring for its proper answer just such qualities of mind as they pretendingly attributed to Him.

"Tell us therefore," they continued, "What thinkest thou? Is it lawful to give tribute unto Caesar, or not?" The question had been chosen with diabolic craft; for of all acts attesting compulsory allegiance to Rome that of having to pay the poll-tax was most offensive to the Jews. Had Jesus answered "Yes," the guileful Pharisees might have inflamed the multitude against Him as a disloyal son of Abraham; had His answer been "No," the scheming Herodians could have denounced Him as a promoter of sedition against the Roman government. Moreover the question was unnecessary; the nation, both rulers and people had settled it, however grudgingly, for they accepted and circulated among themselves the Roman coinage as a common medium of exchange; and it was a criterion of recognition among the Jews that to make current the coins of any sovereign was to acknowledge his royal authority. "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?" All their artful expressions of false adulation were countered by the withering epithet "hypocrites." "Shew me the tribute money," He commanded, and they produced a penny—a Roman denarius bearing the effigy and name of Tiberius Caesar, emperor of Rome. "Whose is this image and superscription?" He asked. They answered "Caesar's." "Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's."[1109]

The reply was a masterly one by whatever standard we gage it; it has become an aphorism in literature and life. It swept away any lingering thought or expectation that in the mind of Him who had so recently ridden into Jerusalem as King of Israel and Prince of Peace, there was even the semblance of aspiration for earthly power or dominion. It established for all time the one righteous basis of relationship between spiritual and secular duties, between church and state. The apostles in later years builded upon this foundation and enjoined obedience to the laws of established governments.[1110]

One may draw a lesson if he will, from the association of our Lord's words with the occurrence of Caesar's image on the coin. It was that effigy with its accompanying superscription that gave special point to His memorable instruction, "Render therefore unto Caesar the things which are Caesar's." This was followed by the further injunction: "and unto God the things that are God's." Every human soul is stamped with the image and superscription of God, however blurred and indistinct the lines may have become through the corrosion or attrition of sin;[1111] and as unto Caesar should be rendered the coins upon which his effigy appeared, so unto God should be given the souls that bear His image. Render unto the world the stamped pieces that are made legally current by the insignia of worldly powers, and give unto God and His service, yourselves—the divine mintage of His eternal realm.

Pharisees and Herodians were silenced by the unanswerable wisdom of the Lord's reply to their crafty question. Try as they would, they could not "take hold of his words," and they were put to shame before the people who were witnesses to their humiliation. Marveling at His answer, and unwilling to take the chance of further and possibly greater embarrassment, they "left him, and went their way." Nevertheless these perverted Jews persisted in their base and treacherous purpose, as appears nowhere more glaringly evident than in their utterly false accusation before Pilate—that Jesus was guilty of "forbidding to give tribute to Caesar, saying that he himself is Christ a King."[1112]

SADDUCEES QUESTION ABOUT THE RESURRECTION.[1113]

Next, the Sadducees tried to discomfit Jesus by propounding what they regarded as an involved if not indeed a very difficult question. The Sadducees held that there could be no bodily resurrection, on which point of doctrine as on many others, they were the avowed opponents of the Pharisees.[1114] The question submitted by the Sadducees on this occasion related directly to the resurrection, and was framed to discredit the doctrine by a most unfavorable and grossly exaggerated application thereof. "Master," said the spokesman of the party, "Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore in the resurrection whose wife shall she be of the seven? for they all had her." It was beyond question that the Mosaic law authorized and required that the living brother of a deceased and childless husband should marry the widow with the purpose of rearing children to the name of the dead, whose family lineage would thus be legally continued.[1115] Such a state of affairs as that presented by the casuistical Sadducees, in which seven brothers in succession had as wife and left as childless widow the same woman, was possible under the Mosaic code relating to levirate marriages; but it was a most improbable instance.

Jesus stopped not, however, to question the elements of the problem as presented to Him; whether the case was assumed or real mattered not, since the question "Whose wife shall she be?" was based on an utterly erroneous conception. "Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven." The Lord's meaning was clear, that in the resurrected state there can be no question among the seven brothers as to whose wife for eternity the woman shall be, since all except the first had married her for the duration of mortal life only, and primarily for the purpose of perpetuating in mortality the name and family of the brother who first died. Luke records the Lord's words as follows in part: "But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection." In the resurrection there will be no marrying nor giving in marriage; for all questions of marital status must be settled before that time, under the authority of the Holy Priesthood, which holds the power to seal in marriage for both time and eternity.[1116]

From the case presented by His treacherous questioners, Jesus turned to the actuality of the resurrection, which was involved in and implied by the inquiry. "But as touching the resurrection of the dead," said He, "have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living." This was a direct assault upon the Sadducean doctrine of negation concerning the literal resurrection of the dead. The Sadducees were distinctively the zealous upholders of the law, wherein Jehovah affirms Himself to be the God of Abraham, Isaac, and Jacob;[1117] yet they denied the possible resurrection of these patriarchs, and made the exalted title, under which the Lord had revealed Himself to Moses, valid only during the brief mortal existence of the progenitors of the Israelitish nation. The declaration that Jehovah is not the God of the dead but of the living was an unanswerable denunciation of the Sadducean perversion of scripture; and with solemn finality the Lord added: "Ye therefore do greatly err." Certain of the scribes present were impressed by the incontrovertible demonstration of the truth, and exclaimed with approbation: "Master, thou hast well said." The proud Sadducees were confuted and silenced; "and after that they durst not ask him any question at all."

THE GREAT COMMANDMENT.[1118]

The Pharisees, covertly rejoicing over the discomfiture of their rivals, now summoned courage enough to plan another attack of their own. One of their number, a lawyer, by which title we may understand one of the scribes who was distinctively also a professor of ecclesiastical law, asked: "Which is the first commandment of all?" or, as Matthew states the question: "Master, which is the great commandment in the law?" The reply was prompt, incisive, and so comprehensive as to cover the requirements of the law in their entirety. With the imperative call to attention with which Moses had summoned Israel to hear and heed,[1119] the very words of which were written on the phylacteries[1120] which the Pharisees wore as frontlets between their eyes, Jesus answered: "Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these." Matthew's wording of the concluding declaration is: "On these two commandments hang all the law and the prophets."

The philosophic soundness of the Lord's profound generalization and comprehensive summarizing of the "law and the prophets"[1121] will appeal to all students of human nature. It is a common tendency of man to reach after, or at least to inquire after and marvel about, the superlative. Who is the greatest poet, philosopher, scientist, preacher or statesman? Who stands first and foremost in the community, the nation, or even, as the apostles in their aspiring ignorance asked, in the kingdom of heaven? Which mountain overtops all the rest? Which river is the longest or the largest? Such queries are ever current. The Jews had divided and subdivided the commandments of the law, and had supplemented even the minutest subdivision with rules of their own contriving. Now came the Pharisee asking which of all these requirements was the greatest.[1122] To love God with all one's heart and soul and mind is to serve Him and keep all His commandments. To love one's neighbor as one's self is to be a brother in the broadest and, at the same time, the most exacting sense of the term. Therefore the commandment to love God and man is the greatest, on the basis of the simple and mathematical truth that the whole is greater than any part. What need of the decalog could there be if mankind would obey this first and great and all-embracing commandment? The Lord's reply to the question was convincing even to the learned scribe who had acted as spokesman for his Pharisaic colleagues. The man was honest enough to admit the righteousness and wisdom on which the reply was grounded, and impulsively he voiced acceptance, saying, "Well, Master, thou hast said the truth: for there is one God; and there is none other but he: And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices." Jesus was no whit less prompt than the well-intending scribe in acknowledging merit in the words of an opponent; and to the man He gave the encouraging assurance: "Thou art not far from the kingdom of God." As to whether the scribe remained firm in purpose and eventually gained entrance into that blessed abode, the scriptural record is silent.

JESUS TURNS QUESTIONER.[1123]

Sadducees, Herodians, Pharisees, lawyers, and scribes, all had in turn met discomfiture and defeat in their efforts to entangle Jesus on questions of doctrine or practise, and had utterly failed to incite Him to any act or utterance on which they could lawfully charge Him with offense. Having so effectually silenced all who had ventured to challenge Him to debate, either covertly or with open intent, that "no man after that durst ask him any question," Jesus in turn became the aggressive interrogator. Turning to the Pharisees, who had clustered together for greater facility in consultation, Jesus began a colloquy which proceeded as follows:

"What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?" The Lord's citation of David's jubilant and worshipful song of praise, which, as Mark avers, Jesus said was inspired by the Holy Ghost, had reference to the Messianic psalm[1124] in which the royal singer affirmed his own reverent allegiance, and extolled the glorious reign of the promised King of kings, who is specifically called therein "a priest forever after the order of Melchizedek."[1125] Puzzling as was the unexpected question to the erudite Jews, we fail to perceive in it any inexplicable difficulty, since to us, less prejudiced than they who lived in expectation of a Messiah who would be David's son only in the sense of family descent and royal succession in the splendor of temporal rule, the eternal Godship of the Messiah is a fact demonstrated and undeniable. Jesus the Christ is the Son of David in the physical way of lineage by which both Jesus and David are sons of Jacob, Isaac, Abraham, and Adam. But while Jesus was born in the flesh as late in the centuries as the "meridian of time"[1126] He was Jehovah, Lord and God, before David, Abraham, or Adam was known on earth.[1127]

WICKED SCRIBES AND PHARISEES DENOUNCED.[1128]

The humiliating defeat of the Pharisaic party was made all the more memorable and bitter by the Lord's final denunciation of the system, and His condemnation of its unworthy representatives. Addressing Himself primarily to the disciples, yet speaking in the hearing of the multitude, He directed the attention of all to the scribes and Pharisees, who, He pointed out, occupied the seat of Moses as doctrinal expounders and official administrators of the law, and who were therefore to be obeyed in their authoritative rule; but against their pernicious example the disciples were forcefully warned. "All therefore whatsoever they bid you observe, that observe and do," said the Lord, "but do not ye after their works; for they say, and do not." Distinction between due observance of official precept and the personal responsibility of following evil example, though it be that of men high in authority, could not have been made plainer. Disobedience to law was not to be excused because of corruption among the law's representatives, nor was wickedness in any individual to be condoned or palliated because of another's villainy.

In explanation of the caution He so openly blazoned against the vices of the rulers, the Lord continued: "For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers." Rabbinism had practically superseded the law in the substitution of multitudinous rules and exactions, with conditional penalties; the day was filled with traditional observances by which even the trivial affairs of life were encumbered; yet from bearing these and other grievous burdens hypocritical officials could find excuse for personal exemption.

Their inordinate vanity and their irreverent assumption of excessive piety were thus stigmatized: "But all their works they do for to be seen of men: they make broad their phylacteries,[1129] and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi." The high-sounding title, Rabbi, signifying Master, Teacher, or Doctor, had eclipsed the divinely recognized sanctity of priesthood; to be a rabbi of the Jews was regarded as vastly superior to being a priest of the Most High God.[1130] "But be not ye called Rabbi," said Jesus to the apostles and the other disciples present, "for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for one is your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ."[1131]

Those upon whom would rest the responsibility of building the Church He had founded were not to aspire to worldly titles nor the honors of men; for those chosen ones were brethren, and their sole purpose should be the rendering of the greatest possible service to their one and only Master. As had been so strongly impressed on earlier occasions, excellence or supremacy in the apostolic calling, and similarly in the duties of discipleship or membership in the Church of Christ, was and is to be achieved through humble and devoted service alone; therefore said the Master again, "he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted."

From the mixed multitude of disciples and unbelievers, comprizing many of the common people who listened in glad eagerness to learn,[1132] Jesus turned to the already abashed yet angry rulers, and deluged them with a veritable torrent of righteous indignation, through which flashed the lightning of scorching invective, accompanied by thunder peals of divine anathema.

"But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in." The Pharisaic standard of piety was the learning of the schools; one unversed in the technicalities of the law was accounted as unacceptable to God and veritably accursed.[1133] By their casuistry and perverted explications of scripture they confused and misled the "common people," and so stood as obstacles at the entrance to the kingdom of God, refusing to go in themselves and barring the way to others.

"Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation."[1134] The avarice of the Jewish hierarchy in our Lord's lifetime was an open scandal. By extortion and unlawful exaction under cover of religious duty the priestly rulers had amassed an enormous treasure,[1135] of which the contributions of the poor, and the confiscation of property, including even the houses of dependent widows, formed a considerable proportion; and the perfidy of the practise was made the blacker by the outward pretense of sanctity and the sacrilegious accompaniment of wordy prayer.

"Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves." It is possible that this woe was directed more against the effort to secure proselytes to Pharisaism than that of converting aliens to Judaism; but as the latter was thoroughly degraded and the former disgustingly corrupt, the application of our Lord's denunciation to either or both is warranted. Of the Jews who strove to make proselytes it has been said that "out of a bad heathen they made a worse Jew." Many of their converts soon became perverts.

"Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon." Thus did the Lord condemn the infamous enactments of the schools and the Sanhedrin concerning oaths and vows; for they had established or endorsed a code of rules, inconsistent and unjust, as to technical trifles by which a vow could be enforced or invalidated. If a man swore by the temple, the House of Jehovah, he could obtain an indulgence for breaking his oath; but if he vowed by the gold and treasure of the Holy House, he was bound by the unbreakable bonds of priestly dictum. Though one should swear by the altar of God, his oath could be annulled; but if he vowed by the corban gift or by the gold upon the altar,[1136] his obligation was imperative. To what depths of unreason and hopeless depravity had men fallen, how sinfully foolish and how wilfully blind were they, who saw not that the temple was greater than its gold, and the altar than the gift that lay upon it! In the Sermon on the Mount the Lord had said "Swear not at all";[1137] but upon such as would not live according to that higher law, upon those who persisted in the use of oaths and vows, the lesser and evidently just requirement of strict fidelity to the terms of self-assumed obligations was to be enforced, without unrighteous quibble or inequitable discrimination.

"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel." The law of the tithe had been a characteristic feature of the theocratic requirements in Israel from the days of Moses; and the practise really long antedated the exodus. As literally construed, the law required the tithing of flocks and herds, fruit and grain,[1138] but by traditional extension all products of the soil had been included. The conscientious tithing of all one's possessions, even pot-herbs and other garden produce, was approved by the Lord; but He denounced as rank hypocrisy the observance of such requirements as an excuse for neglecting the other duties of true religion. The reference to "the weightier matters of the law" may have been an allusion to the rabbinical classification of "light" and "heavy" requirements under the law; though it is certain the Lord approved no such arbitrary distinctions. To omit the tithing of small things, such as mint leaves, and sprigs of anise and cummin, was to fall short in dutiful observance; but to ignore the claims of judgment, mercy, and faith, was to forfeit one's claim to blessing as a covenant child of God. By a strong simile, the Lord stigmatized such inconsistency as comparable to one's scrupulous straining at a gnat while figuratively willing to gulp down a camel.[1139]

"Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also."[1140] Pharisaic scrupulosity in the ceremonial cleansing of platters and cups, pots and brazen vessels, has been already alluded to. Cleanliness the Lord in no wise depreciated; His shafts of disapprobation were aimed at the hypocrisy of maintaining at once outward spotlessness and inward corruption. Cups and platters though cleansed to perfection were filthy before the Lord if their contents had been bought by the gold of extortion, or were to be used in pandering to gluttony, drunkenness or other excess.

"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." It was an awful figure, that of likening them to whitewashed tombs, full of dead bones and rotting flesh. As the dogmas of the rabbis made even the slightest contact with a corpse or its cerements, or with the bier upon which it was borne, or the grave in which it had been lain, a cause of personal defilement, which only ceremonial washing and the offering of sacrifices could remove, care was taken to make tombs conspicuously white, so that no person need be defiled through ignorance of proximity to such unclean places; and, moreover, the periodical whitening of sepulchres was regarded as a memorial act of honor to the dead. But even as no amount of care or degree of diligence in keeping bright the outside of a tomb could stay the putrescence going on within, so no externals of pretended righteousness could mitigate the revolting corruption of a heart reeking with iniquity. Jesus had before compared Pharisees with unmarked graves, over which men inadvertently walked and so became defiled though they knew it not;[1141] on the occasion now under consideration He denounced them as whitened tombs, flauntingly prominent, but sepulchres nevertheless.

"Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets." National pride, not wholly unlike patriotism, had for centuries expressed itself in formal regard for the burial crypts of the ancient prophets, many of whom had been slain because of their righteous and fearless zeal. Those modern Jews were voluble to disavow all sympathy with the murderous deeds of their progenitors, who had martyred the prophets, and ostentatiously averred that if they had lived in the times of those martyrdoms they would have been no participators therein, yet by such avouchment they proclaimed themselves the offspring of those who had shed innocent blood.

With scorching maledictions the Lord thus consigned them to their fate: "Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." To their sanctimonious asseverations of superiority over their fathers who had slain Jehovah's envoys, Jehovah Himself replied by predicting that they would dye their hands in the blood of prophets, wise men, and righteous scribes, whom He would send amongst them; and thus would they prove themselves literal sons of murderers, and murderers themselves, so that upon them should rest the burden of all the righteous blood that had been shed for a testimony of God, from righteous Abel to the martyred Zacharias.[1142] That dread fate, outlined with such awful realism, was to be no eventuality of the distant future; every one of the frightful woes the Lord had uttered was to be realized in that generation.

THE LORD'S LAMENTATION OVER JERUSALEM.[1143]

Concerning scribes, Pharisees, and Pharisaism, Jesus had uttered His last word. Looking from the temple heights out over the city of the great King, soon to be abandoned to destruction, the Lord was obsessed by emotions of profound sorrow. With the undying eloquence of anguish He broke forth in such a lamentation as no mortal father ever voiced over the most unfilial and recreant of sons.

"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." Had Israel but received her King, the world's history of post-meridian time would never have been what it is. The children of Israel had spurned the proffered safety of a protecting paternal wing; soon the Roman eagle would swoop down upon them and slay. The stupendous temple, which but a day before the Lord had called "My house," was now no longer specifically His; "Your house," said He, "is left unto you desolate." He was about to withdraw from both temple and nation; and by the Jews His face was not again to be seen, until, through the discipline of centuries of suffering they shall be prepared to acclaim in accents of abiding faith, as some of them had shouted but the Sunday before under the impulse of an erroneous conception, "Blessed is he that cometh in the name of the Lord."

A WIDOW'S GIFT.[1144]

From the open courts Jesus moved over toward the colonnaded treasury of the temple, and there He sat, seemingly absorbed in a revery of sorrow. Within that space were thirteen chests, each provided with a trumpet-shaped receptacle; and into these the people dropped their contributions for the several purposes indicated by inscriptions on the boxes. Looking up, Jesus observed the lines of donors, of all ranks and degrees of affluence and poverty, some depositing their gifts with evident devoutness and sincerity of purpose, others ostentatiously casting in great sums of silver and gold, primarily to be seen of men. Among the many was a poor widow, who with probable effort to escape observation dropped into one of the treasure-chests two small bronze coins known as mites; her contribution amounted to less than half a cent in American money. The Lord called His disciples about Him, directed their attention to the poverty-stricken widow and her deed, and said: "Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living."

In the accounts kept by the recording angels, figured out according to the arithmetic of heaven, entries are made in terms of quality rather than of quantity, and values are determined termined on the basis of capability and intent. The rich gave much yet kept back more; the widow's gift was her all. It was not the smallness of her offering that made it especially acceptable, but the spirit of sacrifice and devout intent with which she gave. On the books of the heavenly accountants that widow's contribution was entered as a munificent gift, surpassing in worth the largess of kings. "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."[1145]

CHRIST'S FINAL WITHDRAWAL FROM THE TEMPLE.

Our Lord's public discourses and the open colloquies in which He had participated with professionals and priestly officials, in the course of His daily visits to the temple during the first half of Passion week, had caused many of the chief rulers, beside others, to believe on Him as the veritable Son of God; but the fear of Pharisaic persecution and the dread of excommunication from the synagog[1146] deterred them from confessing the allegiance they felt, and from accepting the means of salvation so freely offered. "They loved the praise of men more than the praise of God."[1147]

It may have been while Jesus directed His course for the last time toward the exit portal of the one-time holy place that He uttered the solemn testimony of His divinity recorded by John.[1148] Crying with a loud voice to priestly rulers and the multitude generally, He said: "He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me." Allegiance to Himself was allegiance to God; the people were plainly told that to accept Him was in no degree a weakening of their adherence to Jehovah, but on the contrary a confirmation thereof. Repeating precepts of earlier utterance, He again proclaimed Himself the light of the world, by whose rays alone mankind might be delivered from the enveloping darkness of spiritual unbelief. The testimony He left with the people would be the means of judgment and condemnation to all who wilfully rejected it. "For," said He in solemn finality, "I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto me, so I speak."

DESTRUCTION OF THE TEMPLE PREDICTED.[1149]

As Jesus was departing from the enclosure wherein stood what once had been the House of the Lord, one or more of the disciples called His attention to the magnificent structures, the massive stones, the colossal columns, and the lavish and costly adornment of the several buildings. The Lord's answering comment was an unqualified prophecy of the utter destruction of the temple and everything pertaining to it. "Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." Such was the definite and dire prediction. Those who heard were dumbfounded; neither by question nor other response did they attempt to elicit more. The literal fulfilment of that awful portent was but an incident in the annihilation of the city less than forty years later.

With the Lord's final departure from the temple, which probably occurred in the afternoon of the Tuesday of that last week, His public ministry was brought to its solemn ending. Whatever of discourse, parable, or ordinance was to follow, would be directed only to the further instruction and investiture of the apostles.

NOTES TO CHAPTER 31.

1. The Image on the Coin.—The Jews had an aversion for images or effigies in general, the use of which they professed to hold as a violation of the second commandment. Their scruples, however, did not deter them from accepting coins bearing the effigies of kings, even though these monarchs were pagans. Their own coins bore other devices, such as plants, fruits, etc., in place of a human head; and the Romans had condescendingly permitted the issue of a special coinage for Jewish use, each piece bearing the name but not the effigy of the monarch. The ordinary coinage of Rome was current in Palestine, however.

2. Submission to Secular Authority.—Governments are instituted of God, sometimes by His direct interposition, sometimes by His permission. When the Jews had been brought into subjection by Nebuchadnezzar, king of Babylon, the Lord commanded through the prophet Jeremiah (27:4-8) that the people render obedience to their conqueror, whom He called His servant; for verily the Lord had used the pagan king to chastize the recreant and unfaithful children of the covenant. The obedience so enjoined included the payment of taxes and extended to complete submission. After the death of Christ the apostles taught obedience to the powers that be, which powers, Paul declared "are ordained of God." See Rom. 13:1-7; Titus 3:1; 1 Tim. 2:1-3; see also 1 Peter 2:13, 14. Through the medium of modern revelation, the Lord has required of His people in the present dispensation, obedience to and loyal support of the duly established and existing governments in all lands. See Doc. and Cov. 58:21-22; 98:4-6; and section 134 throughout. The restored Church proclaims as an essential part of its belief and practise: "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law." See Articles of Faith, xxiii.

3. Marriage for Eternity.—Divine revelation in the dispensation of the fulness of times has made plain the fact, that contracts of marriage, as indeed all other agreements between parties in mortality, are of no validity beyond the grave, except such contracts be ratified and validated by the duly established ordinances of the Holy Priesthood. Sealing in the marriage covenant for time and eternity, which has come to be known as celestial marriage, is an ordinance established by divine authority in the restored Church of Jesus Christ. See the author's treatment of this subject in Articles of Faith, xxiv, 18-24; and House of the Lord, under "Sealing in Marriage," pp. 101-109.

4. Divisions and Subdivisions of the Law.—"The Rabbinical schools, in their meddling, carnal, superficial spirit of word-weaving and letter-worship, had spun large accumulations of worthless subtlety all over the Mosaic law. Among other things they had wasted their idleness in fantastic attempts to count, and classify, and weigh, and measure all the separate commandments of the ceremonial and moral law. They had come to the sapient conclusion that there were 248 affirmative precepts, being as many as the members in the human body, and 365 negative precepts, being as many as the arteries and veins, or the days of the year: the total being 613, which was also the number of letters in the decalog. They arrived at the same result from the fact that the Jews were commanded (Numb. 15:38) to wear fringes (tsitsith) on the corners of their tallith, bound with a thread of blue; and as each fringe had eight threads and five knots, and the letters of the word tsitsith make 600, the total number of commandments was, as before 613. Now surely, out of such a large number of precepts and prohibitions, all could not be of quite the same value; some were 'light' (kal), and some were 'heavy' (kobhed). But which? and what was the greatest commandment of all? According to some Rabbis, the most important of all is that about the tephillin and the tsitsith, the fringes and phylacteries; and 'he who diligently observes it is regarded in the same light as if he had kept the whole Law.'

"Some thought the omission of ablutions as bad as homicide; some that the precepts of the Mishna were all 'heavy'; those of the Law were some 'heavy' and some 'light.' Others considered the third to be the greatest commandment. None of them had realized the great principle, that the wilful violation of one commandment is the transgression of all (James 2:10), because the object of the entire Law is the spirit of obedience to God. On the question proposed by the lawyer the Shammaites and Hillelites were in disaccord, and, as usual, both schools were wrong: the Shammaites, in thinking that mere trivial external observances were valuable, apart from the spirit in which they were performed, and the principle which they exemplified; the Hillelites, in thinking that any positive command could in itself be unimportant, and in not seeing that great principles are essential to the due performance of even the slightest duties."—Farrar, Life of Christ, chap. 52.

5. Phylacteries and Borders.—Through a traditional interpretation of Exo. 13:9 and Deut. 6:8, the Hebrews adopted the custom of wearing phylacteries, which consisted essentially of strips of parchment on which were inscribed in whole or in part the following texts: Exo. 13:2-10 and 11-17; Deut. 6:4-9, and 11:13-21. Phylacteries were worn on the head and arm. The parchment strips for the head were four, on each of which one of the texts cited above was written. These were placed in a cubical box of leather measuring from 1/2 inch to 1-1/2 inches along the edge; the box was divided into four compartments and one of the little parchment rolls was placed in each. Thongs held the box in place on the forehead between the eyes of the wearer. The arm phylactery comprized but a single roll of parchment on which the four prescribed texts were written; this was placed in a little box which was bound by thongs to the inside of the left arm so as to be brought close to the heart when the hands were placed together in the attitude of devotion. The Pharisees wore the arm phylactery above the elbow, while their rivals, the Sadducees, fastened it to the palm of the hand (see Exo. 13:9). The common people wore phylacteries only at prayer time; but the Pharisees were said to display them throughout the day. Our Lord's reference to the Pharisees' custom of making broad their phylacteries had reference to the enlarging of the containing box, particularly the frontlet. The size of the parchment strips was fixed by rigid rule.

The Lord had required of Israel through Moses (Numb. 15:38) that the people attach to the border of their garment a fringe with a ribbon of blue. In ostentatious display of assumed piety, the scribes and Pharisees delighted to wear enlarged borders to attract public attention. It was another manifestation of hypocritical sanctimoniousness.

6. Ecclesiastical Titles.—Our Lord severely condemned the seeking after titles as insignia of rank in His service. Nevertheless He named the Twelve whom He chose, Apostles; and in the Church founded by Himself the offices of Evangelist, High Priest, Pastor, Elder, Bishop, Priest, Teacher, and Deacon were established (see Articles of Faith, xi:1-4). It was the empty man-made title that attached to the individual, not the authorized title of office to which men were called through authoritative ordination, to which the Lord affixed the seal of His disapproval. Titles of office in the Holy Priesthood are of too sacred a character to be used as marks of distinction among men. In the restored Church in the current dispensation, men are ordained to the Priesthood and to the several offices comprized within both the Lesser or Aaronic, and the Higher or Melchizedek Priesthood; but though one be thus made an Elder, a Seventy, a High Priest, a Patriarch or an Apostle, he should not court the usage of the title as a mere embellishment of his name. (See "The Honor and Dignity of Priesthood" by the author in Improvement Era, Salt Lake City, March, 1914.)

Chas. F. Deems, in The Light of the Nations, pp. 583-4, says in speaking of the irreverent use of ecclesiastical titles: "The Pharisees loved also the highest places in the synagogs, and it gratified their vanity to be called Teacher, Doctor, Rabbi. Against these Jesus warned His disciples. They were not to love to be called Rabbi, a title which occurs in three forms, Rab, Teacher, Doctor; Rabbi, My Doctor or Teacher; Rabboni, My great Doctor. Nor were they to call any man 'Father,' in the sense of granting him any infallibility of judgment or power over their consciences.... 'Papa,' as the simple Moravians call their great man, Count Zinzendorf: 'Founder,' as Methodists denominate good John Wesley; 'Holy Father in God,' as bishops are sometimes called; 'Pope,' which is the same as 'Papa'; 'Doctor of Divinity,' the Christian equivalent of the Jewish 'Rabbi,' are all dangerous titles. But it is not the employment of a name which Jesus denounces, it is the spirit of vanity which animated the Pharisees, and the servile spirit which the employment of titles is apt to engender. Paul and Peter spoke of themselves as spiritual fathers. Jesus teaches that positions in the societies of his followers, such as should afterward be formed, were not to be regarded as dignities, but rather as services; that no man should seek them for the honor they might confer, but for the field of usefulness they might afford; and that no man should lead off a sect, there being but one leader; and that the whole body of believers are brethren, of whom God is the Father."

The writer last quoted very properly disparages aspirations, stimulated by vanity and self-righteous assumption, to the use of the title "Reverend" as applied to men.

7. Seven or Eight Woes?—Some of the early Mss. of the Gospels omit verse 14 from Matt. 23. Such omission reduces the number of specific utterances beginning "Woe unto you" from eight to seven. There is no question as to the appearance in the original of the passages in Mark 12:40 and Luke 20:47, which are one in meaning with Matt. 23:14.

8. The Temple Treasure.—In connection with the incident of the widow's mites, Edersheim (vol. ii, pp. 387-8) writes: "Some might come with appearance of self-righteousness, some even with ostentation, some as cheerfully performing a happy duty. 'Many that were rich cast in much'—yes, very much, for such was the tendency that a law had to be enacted forbidding the gift to the Temple of more than a certain proportion of one's possessions. And the amount of such contributions may be inferred by recalling the circumstance, that at the time of Pompey and Crassus, the Temple treasury, after having lavishly defrayed every possible expenditure, contained in money nearly half a million, and precious vessels to the value of nearly two millions sterling." See also Josephus, Antiquities xiv, 4:4; 7:1, 2.

9. Zacharias the Martyr.—In referring to the martyrs of ante-meridian time the Lord is recorded as having used the expression "from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35). The Old Testament as at present compiled, contains no mention of a martyr named Zacharias son of Barachias, but does chronicle the martyrdom of Zechariah son of Jehoiada (2 Chron. 24:20-22). "Zechariah" and "Zacharias" are equivalent names. It is the opinion of most Bible scholars that the Zacharias referred to in Matthew's record is Zechariah son of Jehoiada. In the Jewish compilation of Old Testament scriptures, the murder of Zechariah appears as the last recorded martyrdom; and the Lord's reference to the righteous men who had been slain, from Abel to Zechariah or Zacharias, may have been a sweeping inclusion of all the martyrs down to that time, from first to last. However, we have a record of Zechariah son of Berechiah (Zech. 1:1, 7), and this Berechiah was the son of Iddo. Then again, Zechariah son of Iddo is mentioned (Ezra 5:1); but, as is elsewhere found in the older scriptures, the grandson is called the son. The Old Testament does not number this Zechariah among the martyrs, but traditional accounts (Whitby's citation of the Targum) say that he was killed "in the day of propitiation." That the Lord referred to a late and probably the latest of the recorded martyrdoms is probable; and it is equally evident that the case was well known among the Jews. It is likely that a fuller account appeared in scriptures current among the Jews at the time of Christ but since lost. See Note 4, page 119.

10. Destruction of the Temple.—"For thirty or more years after the death of Christ, the Jews continued the work of adding to and embellishing the temple buildings. The elaborate design conceived and projected by Herod had been practically completed; the Temple was well-nigh finished, and, as soon afterward appeared, was ready for destruction. Its fate had been definitely foretold by the Savior Himself. Commenting on a remark by one of the disciples concerning the great stones and the splendid buildings on the Temple hill, Jesus had said, 'Seest thou these great buildings? There shall not be left one stone upon another, that shall not be thrown down.' (Mark 13:1, 2; see also Matt. 24:1, 2; Luke 21:5, 6.) This dire prediction soon found its literal fulfilment. In the great conflict with the Roman legions under Titus, many of the Jews had taken refuge within the Temple courts, seemingly hoping that there the Lord would again fight the battles of His people and give them victory. But the protecting presence of Jehovah had long since departed therefrom and Israel was left a prey to the foe. Though Titus would have spared the Temple, his legionaries, maddened by the lust of conflict, started the conflagration and everything that could be burned was burned. The slaughter of the Jews was appalling; thousands of men, women and children were ruthlessly butchered within the walls, and the temple courts were literally flooded with human blood. This event occurred in the year 70 A.D.; and according to Josephus, in the same month and on the same day of the month as that on which the once glorious Temple of Solomon had fallen a prey to the flames kindled by the king of Babylon. (Josephus, Wars of the Jews, vi, 4:5, 8. For a detailed and graphic account of the destruction of the Temple see chapters 4 and 5 in their entirety.) Of the Temple furniture the golden candlestick and the table of shewbread from the Holy Place were carried by Titus to Rome as trophies of war; and representations of these sacred pieces are to be seen on the arch erected to the name of the victorious general. Since the destruction of the splendid Temple of Herod no other structure of the kind, no Temple, no House of the Lord as the terms are used distinctively, has been reared on the eastern hemisphere."—The House of the Lord, pp. 61, 62.

Josephus ascribes the destruction of the Temple of Herod to the anger of God, and states that the devouring flames "took their rise from the Jews themselves, and were occasioned by them." The soldier who applied the torch to the Holy House, which had remained intact while fire raged in the courts, is regarded by the historian as an instrument of divine vengeance. We read (Wars, vi, 4:5): "One of the soldiers, without staying for any orders, and without any concern or dread upon him at so great an undertaking, and being hurried on by a certain divine fury, snatched somewhat out of the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a passage to the rooms that were round the Holy House, on the north side of it. As the flames went upward the Jews made a great clamor, such as so mighty an affliction required."

FOOTNOTES:

[1106] Matt. 22:15-22; Mark 12:13-17; Luke 20:19-26.

[1107] Page 68.

[1108] Mark 3:6; 8:15.

[1109] Note 1, end of chapter.

[1110] Note 2, end of chapter.

[1111] Pages 12, 13.

[1112] Luke 23:2. Page 633.

[1113] Matt. 22:23-33; Mark 12:18-27; Luke 20:27-38.

[1114] Pages 65, 72.

[1115] Deut. 25:5.

[1116] Note 3, end of chapter.

[1117] Gen. 28:13; Exo. 3:6, 15.

[1118] Matt. 22:34-40; Mark 12:28-34.

[1119] Deut. 6:4, 5.

[1120] Note 5, page 565.

[1121] Compare page 245.

[1122] Note 4, end of chapter.

[1123] Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44.

[1124] Psalm 110.

[1125] Psalm 110:4; compare Heb. 5:6; 6:20; 7:17, 21.

[1126] Chapter 6.

[1127] Chapters 4 and 5.

[1128] Matt. 23; Mark 12:38-40; Luke 20:45-47; compare Luke 11:39-52.

[1129] Note 5, end of chapter.

[1130] Pages 63, 71.

[1131] Note 6, end of chapter.

[1132] Mark 12:37.

[1133] John 7:49; compare 9:34.

[1134] Note 7, end of chapter.

[1135] Note 8, end of chapter.

[1136] Page 352.

[1137] Matt. 5:33-37; page 235 herein.

[1138] Lev. 27:30; Numb. 18:21; Deut. 12:6; 14:22-28. See also the author's "The Law of the Tithe"; 20 pp., 1914.

[1139] The revised version, generally admitted the more nearly correct, reads "strain out the gnat" instead of "strain at a gnat."

[1140] Compare Luke 11:39, 40; Mark 7:4; page 437 herein.

[1141] Luke 11:44.

[1142] Note 9, end of chapter.

[1143] Matt. 23:37-39; compare Luke 13:34, 35.

[1144] Mark 12:41-44; Luke 21:1-4.

[1145] 2 Cor. 8:12.

[1146] John 12:42; compare 7:13; 9:22.

[1147] John 12:43; compare 5:44.

[1148] John 12:44-50.

[1149] Matt. 24:1, 2; Mark 13:1, 2; Luke 21:5, 6. Note 10, end of chapter.



CHAPTER 32.

FURTHER INSTRUCTION TO THE APOSTLES.

PROPHECIES RELATING TO THE DESTRUCTION OF JERUSALEM AND THE LORD'S FUTURE ADVENT.[1150]

In the course of His last walk from Jerusalem back to the beloved home at Bethany, Jesus rested at a convenient spot on the Mount of Olives, from which the great city and the magnificent temple were to be seen in fullest splendor, illumined by the declining sun in the late afternoon of that eventful April day. As He sat in thoughtful revery He was approached by Peter and James, John and Andrew, of the Twelve, and to them certainly, though probably to all the apostles, He gave instruction, embodying further prophecy concerning the future of Jerusalem, Israel, and the world at large. His fateful prediction—that of the temple buildings not one stone would be left upon another—had caused the apostles to marvel and fear; so they came privately requesting explanation. "Tell us," said they, "when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" The compound character of the question indicates an understanding of the fact that the destruction of which the Lord had spoken was to be apart from and precedent to the signs that were to immediately herald His glorious advent and the yet later ushering in of the consummation commonly spoken of then and now as "the end of the world." An assumption that the events would follow in close succession is implied by the form in which the question was put.

The inquiry referred specifically to time—when were these things to be? The reply dealt not with dates, but with events; and the spirit of the subsequent discourse was that of warning against misapprehension, and admonition to ceaseless vigilance. "Take heed that no man deceive you" was the first and all-important caution; for within the lives of most of those apostles, many blaspheming imposters would arise, each claiming to be the Messiah. The return of Christ to earth as Lord and Judge was more remote than any of the Twelve realized. Before that glorious event, many wonderful and appalling developments would be witnessed, among the earliest of which would be wars and rumors of wars, caused by nation rising against nation and kingdom against kingdom, to the dread accompaniment of famines, pestilences, and earthquakes in many places; yet all these would be but the beginning of the sorrow or travail to follow.

They, the apostles, were told to expect persecution, not only at the hands of irresponsible individuals, but at the instance of the officials such as they who were at that moment intent on taking the life of the Lord Himself, and who would scourge them in the synagogs, deliver them up to hostile tribunals, cite them before rulers and kings, and even put some of them to death—all because of their testimony of the Christ. As they had been promised before, so again were they assured, that when they would stand before councils, magistrates, or kings, the words they should speak would be given them in the hour of their trial, and therefore they were told to take no premeditative thought as to what they should say or how they should meet the issues confronting them; "for," said the Master, "it is not ye that speak, but the Holy Ghost."[1151] Even though they found themselves despized and hated of men, and though they were to suffer ignominy, torture, and death, yet as to their eternal welfare they were promised such security that by comparison they would lose not so much as a hair of their heads. In consoling encouragement the Lord bade them possess their souls in patience.[1152] In face of all trials and even the direst persecution, it was incumbent upon them to persevere in their ministry, for the divine plan provided and required that the gospel of the kingdom be preached amongst all nations. Their labors would be complicated and opposed by the revolutionary propaganda of many false prophets, and differences of creed would disrupt families, and engender such bitterness that brothers would betray one another, and children would rise against their parents, accusing them of heresies and delivering them up to death. Even among those who had professed discipleship to Christ many would be offended and hatred would abound; love for the gospel would wax cold, and iniquity would be rampant among men; and only those who would endure to the end of their lives could be saved.

From this circumstantial forecast of conditions then directly impending, the Lord passed to other developments that would immediately precede the destruction of Jerusalem and the total disruption of the Jewish nation. "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place," said He, according to Matthew's account, and virtually so also as stated by Mark, or "when ye shall see Jerusalem compassed with armies" as Luke writes, "then know that the desolation thereof is nigh." This was a specific sign that none could misunderstand. Daniel the prophet had foreseen the desolation and abominations thereof, which comprized the forcible cessation of temple rites, and the desecration of Israel's shrine by pagan conquerors.[1153]

The realization of Daniel's prophetic vision was to be heralded by the encompassing of Jerusalem by armies. Then all who would escape should make haste; from Judea they should flee to the mountains; he who was on the housetop would have no time to take his goods, but should hasten down by the outer steps and flee; he who was in the field would better leave without first returning to his house even for his clothes. Terrible, indeed, would that day be for women hampered by the conditions incident to approaching maternity, or the responsibility of caring for their suckling babes. All would do well to pray that their flight be not forced upon them in winter time; nor on the Sabbath, lest regard for the restrictions as to Sabbath-day travel, or the usual closing of the city gates on that day, should diminish the chances of escape. The tribulations of the time then foreshadowed would prove to be unprecedented in horror and would never be paralleled in all their awful details in Israel's history; but in mercy God had decreed that the dreadful period should be shortened for the sake of the elect believers, otherwise no flesh of Israel would be saved alive. Multitudes were to fall by the sword; other hosts were to be led away captive, and so be scattered amongst all nations; and Jerusalem, the pride and boast of degenerate Israel, should be "trodden down of the Gentiles, until the times of the Gentiles be fulfilled." In every frightful detail was the Lord's prediction brought to pass, as history avouches.[1154]

After the passing of those terrible times, and thence onward for a period of unspecified duration, Satan would deceive the world through false doctrines, spread by evil men masquerading as ministers of God, who would continue to cry "Lo, here is Christ; or, lo, he is there"; but against all such the Twelve were put on their guard, and through them and other teachers, whom they would call and ordain, would the world be warned. Deceiving prophets, emissaries of the devil, would be active, some alluring people into the deserts, and impelling them to hermit lives of pernicious asceticism, others insisting that Christ could be found in the secret chambers of monastic seclusion; and some of them showing forth through the power of Satan, such signs and wonders as "to seduce, if it were possible, even the elect"; but of all such scheming of the prince of evil, the Lord admonished His own: "Believe it not"; and added, "take ye heed; behold I have foretold you all things."[1155]

In the day of the Lord's advent in glory and vengeance, no man shall be in doubt; there shall be no chance of conflicting claims by contending sects, "For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be."[1156] The gathering of Israel in the last days was pictured as the flocking of eagles to the place where the body of the Church would be established.[1157]

The chronological order of the predicted occurrences so far considered in this wonderful discourse on things to come, is clear; first there was to be a period of virulent persecution of the apostles and the Church of which they would be in charge; then the destruction of Jerusalem, with all the horrors of merciless warfare was to follow; and this in turn was to be succeeded by a long period of priestcraft and apostasy with bitter sectarian dissension and cruel persecution of the righteous. The brief reference to the non-localized, universal phenomena, by which His advent is to be signalized, is a parenthetical demonstration of the false claims as to where Christ would be found; later the Lord passed to distinctive and unquestionable reference to the circumstances of His then and yet future advent. Following the age of man-made creeds, and unauthorized ministry characteristic of the great apostasy, marvelous occurrences are to be manifested through the forces of nature, and the sign of the Son of Man shall ultimately appear, one accompanying feature of which shall be the completion of the gathering of the elect from all parts of the earth to the places appointed.

The duty that Jesus enjoined upon the apostles as of first importance throughout all the coming scenes of sorrow, suffering and turmoil, was that of vigilance. They were to pray, watch, and work, diligently and with unwavering faith. The lesson was illustrated by a masterly analogy, which, under the broadest classification, may be called a parable. Directing their attention to the fig tree and other trees which flourished on the sunny slopes of Olivet, the Master said: "Behold the fig tree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand." Of the fig tree in particular the Lord remarked: "When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh." This sign of events near at hand was equally applicable to the premonitory conditions which were to herald the fall of Jerusalem and the termination of the Jewish autonomy, and to the developments by which the Lord's second advent shall be immediately preceded.

The next declaration in the order of the evangelical record reads: "Verily I say unto you, This generation shall not pass, till all these things be fulfilled." This may be understood as applying to the generation in which the portentous happenings before described would be realized. So far as the predictions related to the overthrow of Jerusalem, they were literally fulfilled within the natural lifetime of several of the apostles and of multitudes of their contemporaries; such of the Lord's prophecies as pertain to the heralding of His second coming are to brought to pass within the duration of the generation of some who witness the inauguration of their fulfilment. The certainty of fulfilment was emphasized by the Lord in the profound affirmation: "Heaven and Earth shall pass away, but my words shall not pass away."[1158]

All speculation concerning the time of the Lord's appearing, whether based on assumption, deduction, or calculation of dates, was forestalled by Christ's averment: "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father."[1159] That His advent in power and glory is to be sudden and unexpected to the unobserving and sinful world, but in immediate sequence to the signs which the vigilant and devout may read and understand, was made plain by comparison with the prevailing social conditions of Noah's time, when in spite of prophecy and warning the people had continued in their feasting and merry-making, in marrying and giving in marriage, until the very day of Noah's entrance into the ark, "And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be."

In the last stages of the gathering of the elect, the ties of companionship shall be quickly severed; of two men laboring in the field, or of two women engaged side by side in household duties, the faithful one shall be taken and the sinner left. "Watch therefore," was the solemn behest, "for ye know not what hour your Lord doth come." In explication of this admonishment, the Lord condescended to compare the suddenness and secrecy of His coming to the movements of a night-prowling thief; and pointed out, that if a householder had certain knowledge as to the time of a burglar's predetermined visit, he would remain on vigilant watch; but because of uncertainty he may be found off his guard, and the thief may enter and despoil the home.

Again likening the apostles to duly appointed stewards in a great household,[1160] the Lord spoke of Himself as the householder, saying: "The Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch." But if the steward grow negligent because of his master's long absence, and give himself up to feasting and unlicensed pleasure, or become autocratic and unjust toward his fellow-servants, his lord shall come in an hour when least expected, and shall consign that wicked servant to a place among the hypocrites, where he shall weep bitter tears of remorse, and gnash his teeth in impotent despair.[1161]

THE NEED OF WATCHFULNESS AND DILIGENCE ILLUSTRATED BY PARABLES.

To more indelibly impress upon the apostles, and, through their subsequent ministry, upon the world, the absolute need of unceasing watchfulness and unwavering diligence in preparation for the coming of the Lord in judgment, Jesus depicted in parables the prospective condition of mankind in the last times. The first of these illustrative portrayals is the Parable of the Ten Virgins. The only report of it we have is that given by Matthew,[1162] as follows:

"Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. 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. 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. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."

The story itself is based on oriental marriage customs, with which the Lord's attentive listeners were familiar. It was and yet is common in those lands, particularly in connection with marriage festivities among the wealthy classes, for the bridegroom to go to the home of the bride, accompanied by his friends in processional array, and later to conduct the bride to her new home with a larger body of attendants composed of groomsmen, bridesmaids, relatives and friends. As the bridal party progressed, to the accompaniment of gladsome music, it was increased by little groups who had gathered in waiting at convenient places along the route, and particularly near the end of the course where organized companies came forth to meet the advancing procession. Wedding ceremonies were appointed for the evening and night hours; and the necessary use of torches and lamps gave brilliancy and added beauty to the scene.

In the parable ten maidens were waiting to welcome and join in with the bridal company, the time of whose arrival was uncertain. Each had her lamp attached to the end of a rod so as to be held aloft in the festal march; but of the ten virgins five had wisely carried an extra supply of oil, while the other five, probably counting on no great delay, or assuming that they would be able to borrow from others, or perchance having negligently given no thought at all to the matter, had no oil except the one filling with which their lamps had been supplied at starting. The bridegroom tarried, and the waiting maidens grew drowsy and fell asleep. At midnight, the forerunners of the marriage party loudly proclaimed the bridegroom's approach, and cried in haste: "Go ye out to meet him." The ten maidens, no longer sleepy, but eagerly active, set to work to trim their lamps; then the wise ones found use for the oil in their flasks, while the thoughtless five bewailed their destitute condition, for their lamps were empty and they had no oil for replenishment. They appealed to their wiser sisters, asking a share of their oil; but these declined; for, in a time of such exigency, to give of their store would have been to render themselves unfit, inasmuch as there was oil enough for their own lamps only. Instead of oil they could impart only advice to their unfortunate sisters, whom they directed to go to the nearest shop and buy for themselves. While the foolish virgins were away in quest of oil, the wedding party passed into the house wherein the feast was provided, and the door was shut against all tardy comers. In time the unwise maidens, too late to participate in the processional entry, called from without, pleading for admittance; but the bridegroom refused their request, and disclaimed all acquaintanceship with them, since they had not been numbered among his attendants or those of the bride.

The Bridegroom is the Lord Jesus; the marriage feast symbolizes His coming in glory, to receive unto Himself the Church on earth as His bride.[1163] The virgins typify those who profess a belief in Christ, and who, therefore, confidently expect to be included among the blessed participants at the feast. The lighted lamp, which each of the maidens carried, is the outward profession of Christian belief and practise; and in the oil reserves of the wiser ones we may see the spiritual strength and abundance which diligence and devotion in God's service alone can insure. The lack of sufficient oil on the part of the unwise virgins is analogous to the dearth of soil in the stony field, wherein the seed readily sprouted but soon withered away.[1164] The Bridegroom's coming was sudden; yet the waiting virgins were not held blamable for their surprize at the abrupt announcement, but the unwise five suffered the natural results of their unpreparedness. The refusal of the wise virgins to give of their oil at such a critical time must not be regarded as uncharitable; the circumstance typifies the fact that in the day of judgment every soul must answer for himself; there is no way by which the righteousness of one can be credited to another's account; the doctrine of supererogation is wholly false.[1165] The Bridegroom's condemnatory disclaimer, "I know you not," was equivalent to a declaration that the imploring but neglectful ones, who had been found unready and unprepared, did not know Him.[1166]

The application of the parable and its wealth of splendid suggestion are summarized in a masterly manner by the Lord's impressive adjuration: "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." The fulfilment of the predictions enshrined in this precious parable is yet future, but near. In 1831 the Lord Jesus Christ revealed anew the indications by which the imminence of His glorious advent may be perceived. Through the mouth of His prophet Joseph Smith He thus spake: "And at that day, when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins: for they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived; verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day, and the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, for the Lord shall be in their midst, and his glory shall be upon them, and he will be their King and their Lawgiver."[1167]

Still discoursing in solemn earnestness to the apostles as the evening shadows gathered about the Mount of Olives, the Lord delivered the last of His recorded parables. We call it the Parable of the Entrusted Talents.[1168]

"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."

Some of the resemblances between this parable and that of the Pounds[1169] appear on even a casual reading; significant differences are discovered by comparison and study. The earlier parable was spoken to a mixed multitude in the course of our Lord's last journey from Jericho to Jerusalem; the later one was given in privacy to the most intimate of His disciples in the closing hours of the last day of His public preaching. The two should be studied together. In the story of the Pounds, an equal amount of capital is given to each of the servants, and men's diverse ability to use and apply, with commensurate results in reward or penalty, is demonstrated; in that of the Entrusted Talents, the servants receive different amounts, "every man according to his several ability"; and equal diligence, though shown in one instance by great gain and in the other by small but proportionate increase, is equally rewarded. Unfaithfulness and negligence are condemned and punished in both.

In the parable now under consideration, the master is presented as delivering his wealth into the hands of his own servants, literally, bondservants;[1170] they, as well as the possessions held by them in trust were his. Those servants had no rights of actual ownership, nor title of permanent proprietorship in the treasure committed to their care; all they had, the time and opportunity to use their talents, and they themselves, belonged to their lord. We cannot fail to perceive even in the early incidents of the story that the Master of the servants was the Lord Jesus; the servants, therefore, were the disciples and more particularly the apostles, who, while of equal authority through ordination in the Holy Priesthood, as specifically illustrated by the earlier parable of the Pounds, were of varied ability, of diverse personality, and unequal generally in nature and in such accomplishments as would be called into service throughout their ministry. The Lord was about to depart; He would return only "after a long time"; the significance of this latter circumstance is in line with that expressed through the parable of the Ten Virgins in the statement that the Bridegroom tarried.

At the time of reckoning, the servants who had done well, the one with his five talents, the other with his two, reported gladly, conscious as they were of having at least striven to do their best. The unfaithful servant prefaced his report with a grumbling excuse, which involved the imputation of unrighteousness in the Master. The honest, diligent, faithful servants saw and reverenced in their Lord the perfection of the good qualities which they possessed in measured degree; the lazy and unprofitable serf, afflicted by distorted vision, professed to see in the Master his own base defects. The story in this particular, as in the other features relating to human acts and tendencies, is psychologically true; in a peculiar sense men are prone to conceive of the attributes of God as comprizing in augmented degree the dominant traits of their own nature.

Both the servant who had been entrusted with five talents and he who had received but two were equally commended, and, as far as we are told, were equally recompensed. The talents bestowed upon each were the gift of his Lord, who knew well whether that servant was capable of using to better advantage one, two, or five. Let no one conclude that good work of relatively small scope is less necessary or acceptable than like service of wider range. Many a man who has succeeded well in business with small capital would have failed in the administration of vast sums; so also in spiritual achievements "there are diversities of gifts, but the same Spirit."[1171] Of the man endowed with many talents greater returns were expected; of the one-talented man relatively little was required, yet in that little he failed.[1172] At the least he could have delivered the money to the bank, through which it would have been kept in circulation to the benefit of the community, and would have earned interest meanwhile. Likewise, in the spiritual application, a man possessed of any good gift, such as musical ability, eloquence, skill in handicraft, or the like, ought to use that gift to the full, that he or others may be profited thereby: but should he be too neglectful to exercize his powers in independent service, he may assist others to profitable effort, by encouragement if by nothing more.

Who can doubt in the spirit of the Lord's teaching, that had the man been able to report the doubling of his single talent, he would have been as cordially commended and as richly recompensed as were his more highly endowed and faithful fellows? It is notable that to the charge of unrighteousness made by the unfaithful servant, the Lord deigns no refutation; the spirit of the reply was the same as that expressed in the earlier parable: "Out of thine own mouth will I judge thee, thou wicked servant."[1173] The unworthy man sought to excuse himself by the despicable but all too common subterfuge of presumptuously charging culpability in another, and in this instance, that other was his Lord. Talents are not given to be buried, and then to be dug up and offered back unimproved, reeking with the smell of earth and dulled by the corrosion of disuse. The unused talent was justly taken from him who had counted it as of so little worth, and was given to one, who, although possessing much, would use the additional gift to his own profit, to the betterment of his fellows, and to the glory of his Lord.

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 Caesarea, 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").