Category: Devotions

The subject of this portion of our Lord’s great prophecy is His own second coming to judge the world. The strong expressions of the passage appear inapplicable to any event less important than this. To confine the words before us, to the taking of Jerusalem by the Romans, in an unnatural straining of Scripture language.

We see, firstly, in this passage, how terrible will be the circumstances accompanying the second advent of Christ. Our Lord tells us that “there will be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud.”

The subject of the verses before us is the taking of Jerusalem by the Romans. It was meet and right that this great event, which wound up the Old Testament dispensation, should be specially described by our Lord’s mouth. It was fitting that the last days of that holy city, which had been the seat of God’s presence for so many centuries, should receive a special notice in the greatest prophecy which was ever delivered to the Church.

We should mark in this passage, our Lord Jesus Christ’s perfect knowledge. He gives us a fearful picture of the miseries which were coming on Jerusalem. Forty years before the armies of Titus encompassed the city, the dreadful circumstances which would attend the siege are minutely described. The distress of weak and helpless women,–the slaughter of myriads of Jews,–the final scattering of Israel in captivity among all nations,–the treading down of the holy city by the Gentiles for eighteen hundred years, are things which our Lord narrates with as much particularity as if He saw them with His own eyes.

We should notice, for one thing, in this passage, Christ’s prediction concerning the nations of the world. He says, “Nation shall rise against nation, and kingdom against kingdom: and great earthquakes shall be in divers places, and famines and pestilences: and fearful sights, and great signs shall there be from heaven.”

These words no doubt received a partial fulfilment in the days when Jerusalem was taken by the Romans, and the Jews were led into captivity. It was a season of unparalleled desolation to Judea, and the countries round about Judea. The last days of the Jewish dispensation were wound up by a struggle which for bloodshed, misery, and tribulation, has never been equalled since the world began.

Let us notice in this passage, our Lord Jesus Christ’s words about the temple at Jerusalem. We read that some spake of it, “how it was adorned with goodly stones and gifts.” They praised it for its outward beauty. They admired its size, its architectural grandeur, and its costly decorations. But they met with no response from our Lord. We read that he said, “As for these things which ye behold, the days will come in the which there shall not be left one stone upon anotherm that shall not be thrown down.”

These words were a striking prophecy. How strange and startling they must have sounded to Jewish ears, an English mind can hardly conceive. They were spoken of a building which every Israelite regarded with almost idolatrous veneration. They were spoken of a building which contained the ark, the holy of holies, and the symbolical furniture formed on a pattern given by God Himself. They were spoken of a building associated with most of the principal names in Jewish history; with David, Solomon, Hezekiah, Josiah, Isaiah, Jeremiah, Ezra, and Nehemiah. They were spoken of a building toward which every devout Jew turned his face in every quarter of the world, when he offered up his daily prayers. (1 Kings 8:44; Jonah 2:4; Dan. 6:10) But they were words spoken advisedly. They were spoken in order to teach us the mighty truth that the true glory of a place of worship does not consist in outward ornaments. “The Lord seeth not as man seeth.” (1 Sam. 16:7) Man looketh at the outward appearance of a building. The Lord looks for spiritual worship, and the presence of the Holy Ghost. In the temple at Jerusalem these things were utterly wanting, and therefore Jesus Christ could take no pleasure in it.

We learn, for one thing, from these verses, how keenly our Lord Jesus Christ observes the things that are done upon earth. We read that “He looked up and saw the rich men casting their gifts into the treasury. And He saw also a certain poor widow casting in thither two mites.” We might well suppose that our Lord’s mind at this season would have been wholly occupied with the things immediately before Him. His betrayal, His unjust judgment, His cross, His passion, His death, were all close at hand; and He knew it.–The approaching destruction of the temple, the scattering of the Jews, the long period of time before His second advent, were all things which were spread before His mind like a picture. It was but a few moments ago he spoke of them.–And yet at a time like this we find Him taking note of all that is going on around Him! He thinks it not beneath Him to observe the conduct of a “certain poor widow.”

Let us observe in this passage, what striking testimony to Christ’s divinity the book of Psalms contains. We read that after patiently replying to the attacks of His enemies, our Lord in turn propounds a question to them. He asks them to explain an expression in the hundred and tenth Psalm, where David speaks of the Messiah as his Lord. To this question the Scribes could find no answer. They did not see the mighty truth, that Messiah was to be God as well as man, and that while as man He was to be David’s son, as God He was to be David’s Lord. Their ignorance of Scripture was thus exposed before all the people. Professing themselves to be instructors of others and possessors of the key of knowledge, they were proved unable to explain what their own Scriptures contained. We may well believe that of all the defeats which our Lord’s malicious enemies met with, none galled them more than this. Nothing so abashes the pride of man, as to be publicly proved ignorant of that which he fancies is his own peculiar department of knowledge.

We see in these verses what an old thing unbelief is. We are told that “there came to our Lord certain of the Sadducees, who deny that there is any resurrection.” Even in the Jewish Church, the Church of Abraham, and Isaac, and Jacob,–the Church of Moses, and Samuel, and David, and the prophets,–we find that there were bold, avowed, unblushing sceptics. If infidelity like this existed among God’s peculiar people, the Jews, what must the state of heathenism have been? If these things existed in a green tree, what must have been the condition of the dry?

We must never be surprised when we hear of infidels, deists, heretics and free-thinkers rising up in the Church, and drawing away disciples after them. We must not count it a rare and a strange thing. It is only one among many proofs that man is a fallen and corrupt being. Since the day when the devil said to Eve “ye shall not surely die,” and Eve believed him, there never has been wanting a constant succession of forms of unbelief.–There is nothing new about any of the modern theories of infidelity. There is not one of them that is not an old disease under a new name. They are all mushrooms which spring up spontaneously in the hot-bed of human nature. It is not in reality an astonishing thing that there should rise up so many who call in question the truth of the Bible. The marvel is rather, that in a fallen world the sect of the Sadducees should be so small.

Let us mark, for one thing, in this passage, the cloak of goodness under which some of our Lord’s enemies approached Him. We read that they “sent forth spies, which should feign themselves just men.” We read further that they attempted to trick Him by flattering words: “We know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly.” These words sounded well. An ignorant bystander would have said, “These are sincere inquirers after truth!” But all was hollow and unreal. It was the wolf putting on the sheep’s clothing, under the vain idea of deceiving the shepherd. “Their words were smoother than butter,” yet there was “war in their hearts.” (Psalm 55:21)

The true servant of Christ must expect to meet people of this description, as long as the world stands. There never will be wanting those, who from interested or sinister motives will profess with their lips to love Christ, while in heart they deny Him. There will always be some, who “by good words and fair speeches,” will attempt to deceive the heart of the simple. The union of “burning lips and a wicked heart,” is far from uncommon. There are probably few congregations which do not contain some of those whom Solomon likens to “potsherds, covered with silver dross.” (Rom. 16:18. Prov. 26:23)

The parable we have now read, is one of the very few which are recorded more than once by the Gospel writers. Matthew, Mark, and Luke, all give it at full length. This three-fold repetition is alone sufficient to point out the importance of its contents.

The parable, no doubt, was specially intended for the Jews to whom it was addressed. But we must not confine its application to them. It contains lessons which should be remembered in all churches of Christ as long as the world stands.

In the first place, the parable shows us the deep corruption of human nature. The conduct of the wicked “husbandmen” is a vivid representation of man’s dealings with God.–It is a faithful picture of the history of the Jewish church. In spite of privileges, such as no nation ever had, in the face of warnings such as no people ever received, the Jews rebelled against God’s lawful authority, refused to give Him His rightful dues, rejected the counsel of His prophets, and at length crucified His only-begotten Son.

Let us notice, firstly, in this passage, the demand which the chief Priests and scribes made upon our Lord. “Tell us,” they said, “by what authority thou doest these things? and who gave you this authority?”

The spirit which prompted this demand is too evident to be mistaken. These men hated and envied Christ. They saw His influence increasing. They saw their own power waning. They resolved, if possible, to stop the progress of this new teacher; and the point on which they made their assault was His authority. His mighty works they ought to have examined. His teaching they ought, in all fairness, to have compared with their own Scriptures. But they refused to take either one course or the other. They preferred to call in question His commission.