themselves of him; but they shall serve the Lord their God, and David their king, whom I will raise up unto them." 4. There is one other point which I shall here anticipate, inasmuch as it proves a stumbling-block to many; viz. verse 34.-"Verily I say unto you, this generation shall not pass, till all these things be fulfilled." This is by many supposed to be equivalent to Matt. xvi. 28-"There be some standing here which shall not taste of death, until they see the Son of Man coming in his kingdom." But the words are entirely different; and, though the latter passage has an undoubted reference to the term of man's life, the former has not necessarily such a signification. So far as I have noticed, our Lord Jesus never uses the word generation to signify the term of man's life; but commonly to express the peculiar character of the nation or people to whom he applies it. Thus we find mention in the Scriptures of a "sinful generation"-"an evil and adulterous generation"-"a faithless and perverse generation"-"a generation that set not their heart aright;"" and on the other hand we have "a righteous generation"-"the generation of them that seek him"-"the generation of thy (God's) children," &c.° And as frequently is the word, (2eve) translated in this place of Matthew generation, used to express a nation, or the posterity of some individual.* I will just add, that most commonly, when the word genera * Thus in the Septuagint we have such phrases as geven Evax and every Evax, Numb. xiii. 23, 33, both meaning the children or descendants of Anak; also Genesis xliii. 7-"The man asked us straitly of our kindred;" Numb. x. 30-"I will depart to my own kindred;" and Lev. xx. 18-"Both shall be cut off from their people," in all which the word in italics is even in the original. There are likewise testimonies which I have noticed of a more direct character; as in Jer. x. 25-"Pour out thy fury upon the families that call not upon thy name:" wherein eves is exegetical of the word heathen in the same verse. Again, "Death shall be chosen rather than life by all that remain of this evil family," which is evidently, from the context, spoken of the nation. (Jer. viii. 3.) Both in Matthew and Luke's Gospels "the men of Nineveh,” or Ninevites, is the antithetical phrase for "men of this generation," or Jews. So of Sodom, &c. (See Matt. xii. 41, 42, 45; Luke xi. 31, 32, &c.) And the identical phrase translated "a perverse generation" in Matt. xvii. 17, is in Phil. ii. 15, rendered "a perverse nation." It is noticed by Mr. Begg, in a Treatise recently published on this subject, that in Beza's Latin translation of the New Testament, he generally renders the word avea by gens or natio. I can confirm this observation from a careful reference to Beza, and also to the version of Tremellius. It is remarkable, that the principal exception to this rule is the passage now under dispute, where Beza has atas and Tremellius generatio. This shows that anti-millenarian prejudice weighed with them, and thus renders their translation of the word by gens in other places the more free from suspicion. I learn also from Mr. Begg, that the earlier English translations rendered avea nation in this place; and it may therefore be questioned, how far the later translators of the Bible were warped in their view of the passage by millenarian antipathy, since Mede's view of the subject was then known. Matt. xii. 39; xvii. 17; Mark viii. 38. • Ps. xiv. 5; xxiv. 6; lxxiii. 15. tion means a period of time, it is in the New Testament used in the plural number: and this in some instances when it is translated in the singular number:-e. g. Luke i. 50; Acts xv. 21. It is likewise very important, as respects the use of the word in this prophecy, to observe, that the previous chapter thus concludes: "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." This is evidently addressed to them nationally, since the generation then living rejected the Lord to the last; but the words imply that there should be a time when they ("ye," that same people or nation, though not the same individuals) should say, "Blessed is he that cometh, &c." I consider this passage, therefore, as affording a sort of paraphrastic exposition of the words now under consideration: for it declares of the Jews, that they should be preserved nationally, (and probably it implies that they should remain in their unconverted state,) during the time of the desolation, even until the advent of the Lord. II. I purpose now to commence the prophecy, and pass regularly through it; chiefly following St. Matthew's Gospel for my text. 1. First we must notice the occasion of it, which was-the questions of our Lord's disciples. These questions are differently stated by the Evangelists, and form in the Gospels of Mark and Luke only two distinct particulars; but in Matthew's they form three. In all of them however the first question is the same-WHEN SHALL THESE THINGS BE?-which question arose from the disciples having drawn our Lord's attention to the magnificence of the temple, and his taking occasion thereupon to admonish them, that the days were approaching when the whole should be destroyed. Now it is worthy of remark, (bearing as it does upon the general principles of Scripture interpretation,) that the remaining questions, and the reply of our Lord, are in each Evangelist made consistent with the context of the narrative of each. There is nothing in the previous chapter of Mark and Luke that has any obvious connection with the advent of Christ; and therefore the only other question in their Gospels is for A SIGN, by which they might know when these things were to be accomplished. But in Matthew the context concerns also the desolation of the Jewish church and nation, together with the advent of Christ:-"Behold your House is left unto you desolate: for I say unto you, Ye shall not see me henceforth, until ye shall say, Blessed is he that cometh in the name of the Lord:"P P Matt. xxiii. 38, 39. -and then immediately follows the circumstance of the disciples pointing to the buildings of the temple: to which they seem to have been moved by the very circumstance of our Lord declaring, that their House was to be left desolate. Accordingly, the questions as related by St. Matthew have an immediate reference to the other matter introduced by him into his narrative.-1st. "When shall these things be?" (including, as I apprehend, the persecutions of the disciples in verses 34 and 38 of the preceding chapter:) 2ndly. "What shall be the sign of thy coming?" (Tns ons Taσas spoken of in verse 39 of the previous chapter:) 3dly. "And of the end of the world;"—or rather, of the consummation of the dispensation or age,-(T της συντελείας τ8 αιώνος,) which they would justly consider the desolation of their House to be, in regard to the Jewish dispensation.* The questions of the disciples were probably shaped according to their previous expectations of the manifestation of Messiah's kingdom and glory; for we can hardly suppose them to have had, at this particular moment only, a correct view of the order in which the three events inquired of were to take place. 2. Verses 4 to 14 of St. Matthew's Gospel comprehend the next portion of our subject. These are considered by Mr. Begg to form an outline of the whole substance of the prophecy, down to the very end; and that then our Lord reverts back to the commencement, and dwells more minutely on important particulars. But there are reasons which induce me to think, that the whole of these verses had their fulfilment prior to the desolation of Jerusalem; and that the prophecy is with little deviation chronologically regular down to the end of verse 31: though my view is nevertheless substantially the same with Mr. Begg's, in which ever way these verses are taken. I shall state my reasons however for differing from him on the point in question. First, there appears to be a repetition of some of the circumstances herein mentioned, as occurring at the end of the great tribulation; which we have seen, from Luke xxi. 24, extends itself throughout the Gentile times.-I refer to the coming of * In our Lord's reply the word Tλos is invariably used, instead of ouvrened; but I do not, as some, consider any distinction is intended, and that res refers to the end of the Jewish polity only, whilst ouvre vos regards the termination of the Christian dispensation. In Heb. ix. 26 TT! σUVTEXEIX TWV Alwvwv. (in the plural, which one would conceive must more decidedly mark the end of the latest dispensation) must from the context be necessarily connected with the end of the Jewish dispensation; and I apprehend that the context must always determine its meaning. + I would once for all refer to the whole of his able work on these chapters, -viz. "Letters to a Minister of the Gospel on his and other Interpretations of Our Saviour's predicted Return, recorded in Matt. xxiii. xxiv. xxv. &c." Nisbet, London. false prophets: (compare verses 11 and 24.) Now the repetition of this particular plainly implies, that the first mention of it refers to a distinct period. Secondly, in the parallel verses of Luke there is inserted at verse 11, in connexion with the earthquakes, &c. "fearful sights and great signs from heaven. These would also be repeated, according to Mr. Begg's view, at verses 24 and 25 of Luke: but I think it will be found that these occurrences also are entirely distinct. Thirdly, the whole is susceptible of an easy interpretation, applicable to events transpiring whilst the Jewish polity existed; as may be readily proved from Scripture and profane history.-e. g. With regard to the false christs and other deceivers, mentioned both in verses 5 and 11, Josephus names some, (as Theudas and the Egyptian; see Acts xxi. 38,) and says that they became so numerous during the procuratorship of Felix, that he daily put some to death. Whitby also mentions Simon Magus and Doritheus among the number of false christs. The rumors of wars, the actual insurrections and contests, the famines, pestilences and earthquakes (or commotions*) which follow in verses 6, 7, are equally remarkable, as described by Josephus, Tacitus, and others; as likewise the supernatural prodigies mentioned by St. Luke. Scott says of all these particulars "It suffices to observe, that by the concurrent testimony of ancient historians, and the judgment of modern and learned men, the period alluded to was distinguished from all others, which went before and which have followed, by such events as are here predicted." Yet they are warned, that the end (which I take to refer to the great overthrow of the Jewish polity) was not yet; and that these are only the beginning of sorrows; (v. 8.) which words appear manifestly intended as a contrast to that great tribulation which followed, and which period is called "the days of vengeance." That the followers of Jesus were persecuted and delivered up to synagogues and councils to be beaten, (as they were first warned in chapter xxiii. 34, and here in verses 9-11,) must be known to all who are acquainted with the Acts of the Apostles." I only observe, that the particular mention of their suf * So Dr. Adam Clarke is most inclined to interpret casual, from its original ow, to agitate. The history of those times shows, that in either sense it was fulfilled. The learned Mr. Allwood also, in his Literary Antiquities of Greece, observes that this word was commonly used to represent "the vehemence of popular discord and commotion." P. 93. a Joseph. Ant. B. xx., c. v. and viii. and Jewish War, B. xx. c. 13. r Joseph. Ant. B. xviii. c. 9; xx. 2; War, ii. 10; iv. 4; Tacitus, Annal. xii. xiv; Hist. v. See also Acts xi. 28. $ See in loco. See the parallel places Mark xiii. 9-12 and Luke xxi. 12— 16. Acts iii. v. vii. viii. xii. xvi. xvii. xviii. xxi. to the end. fering these things in the synagogues, seems to limit the fulfilment to the period during which the Jews still possessed some ecclesiastical authority, and could summon offenders before them in their synagogues.— I pass on to the 14th verse;-"And the Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.' I have no doubt that this is one of the special signs of the latter days; but I ground it on Rev. xiv. 6, 7, and not on this text; for this I consider to have been fulfilled prior to the destruction of Jerusalem. St. Paul says to the Colossians, that "the Gospel was come unto them, as in all the world;" and again, "that it was preached to every creature which is under heaven:" which passages are decisive as respects a fulfilment adequate to the meaning of the text. It is also remarkable, that this preaching of the Gospel (which is only instanced by Matthew and Mark) is the only circumstance which in Mark's narrative of this prophecy is not placed in a regular parallel with the same events noticed by Matthew. He inserts it at verse 10, as a parenthesis between the warning that they should be delivered up to the synagogues, and the direction not to premeditate when delivered up: as if to point out, that this persecution should be connected with the preaching the Gospel to all nations, and afford additional opportunity of bringing their testimony before kings and rulers. (See v. 9.) 3. Verses 15-28 will form the next portion for our consideration. The tribulation which is the subject of them I have already so fully discussed, that I need not repeat it here. I shall only remind the Reader, (as an important circumstance to be kept in view in the interpretation of this chapter,) that I have proved this time of affliction to be connected with that mentioned in Daniel xii.; who there speaks of the termination of that period of wrath, which in St. Luke's account of this prophecy begins with Jerusalem being compassed about with armies, (when the people fall by the edge of the sword and are led away captive into all nations,) and ends only with the fulfilment of the times of the Gentiles. This is the more important, inasmuch as it determines the period when those signs are to be exhibited, mentioned in verse 29. * I would here notice that the word then, as used in this prophecy, must not be always understood in an ordinative sense, as if the event it introduces must necessarily follow next in order of succession. As a proof of this St. Matthew says, (v. 9,) "then shall they deliver you up, &c." St. Luke however has it; "but before all these, they shall lay hands, &c." adverting to those same commotions, wars and pestilences, that are connected by Matthew with the word then. |