that their faith would be especially put to the test on these occasions; and that the evidence of its not failing them would be their abandonment of all human arts of eloquence in pleading their cause. Thus each man was provided with a miracle in the use of inspired language, on the occasion when he most needed it; and this miraculous assistance was the appointed reward of his faith in the present prediction. At the same time, the fact that many should prove too weak for the trial, was foretold; in order that their failure, when it occurred, might not be imputed to the weakness of their cause; and that others might be the less likely to yield to the dismay and forlorn feeling, which would be naturally engendered, at finding friends, and kindred, and all men their enemies. THE GOSPEL PREACHED TO ALL NATIONS. Ver. 10. And the gospel must first be published among all nations. This, we know, has never been literally fulfilled. How far the wide circulation of the Gospel amongst the various nations of the world, before the destruction of Jerusalem, may be considered as an adequate fulfilment, is a point to be considered. There are two remarks which may be offered in favour of this view. One is, that in the language of Scripture, and not of Scripture alone, the imperfect action is not unfrequently put for the perfect-the beginning for the accomplishment. It is thus that we are sometimes said to be saved' by having our salvation begun. So, too, we are sometimes called 'just' and 'justified,' when no more is intended by the expressions than that we are put into a way to become just and justified. The other remark is, that, at this period, all nations were under the Roman dominion—all, at least, who were objects of any consideration with the persons addressed. The preaching of the Gospel at Rome, therefore, may be considered in the light of preaching it to all the Gentile nations, inasmuch as Rome was the head and representative of the Gentile world. Taking this view, in connexion with the preceding, the circumstance that Rome had received the Gospel, may be considered as the fulfilment of the prophecy-as the work of universal conversion commenced, although not perfected. And this, by the way, may account for St. Luke's closing his history of the Acts, precisely at the period when St. Paul arrives at the seat of empire and opens his commission there; all the preceding narrative having been occupied with the progressive course of the Gospel from the Jews to the devout Gentiles, from the devout Gentiles to the heathen converts, up to this eventful period, when the whole heathen world was preached to in Rome, its capital and representative. THE ABOMINATION OF DESOLATION STANDING WHERE IT OUGHT NOT. Ver. 14-20. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judæa flee to the mountains: and let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house: and let him that is in the field not turn back again for to take up his garment. But woe to them that are with child, and to them that give suck in those days! And pray ye that your flight be not in the winter. For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be. And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days. Of all the prophetic warnings, this is perhaps the most striking. In another Evangelist, the meaning is more expressly given thus, 'When ye shall see Jerusalem compassed with armies.'* In other words, the Christians were to wait, until they had seen the Roman standards pollute the holy city, and found themselves encompassed by armies, and their escape to all appearance precluded, before escape was to be attempted. It was a trial that severely tested the faith of the primitive Church, and that faith was not found wanting. Jerusalem was encompassed by the troops of Cestus Gallius. The Roman commander, finding himself too weak, however, to storm the city, with *Luke xxi. 20. drew his forces; and in the interim which followed between this and the arrival of Titus, an opportunity was given to the Christians to escape, which could not, humanly-speaking, have been foreseen. They fled in haste to Pella, and suffered no harm during the dreadful scene which followed-not a hair of any head was hurt. THE FIGURATIVE DESCRIPTION OF THE CHANGE And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not: for false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold you all things. But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory. And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. The last sign which was to precede the establishment of the new theocracy, was the destruction of the holy city, and especially of its Temple. The mention of this, accordingly, is followed by a description, which, agreeably to the interpretation of the old prophetic language, may have been intended to signify that change of dispensation which was now to be finally and completely accomplished. Lest, however, the disciples, under the influence of deeply rooted prejudices, should conceive that Christ's reign so established was to take place by his presence in the flesh once more amongst them, he warns them against this misconception, by repeating his prediction concerning false Christs, and tells them "if any man shall say to you, Lo, here is Christ; or lo, he is there; believe him not.' Many impostors, he predicts, would take advantage of the erroneous notion, and delude many, (as actually was the case;) but Christ, in this new kingdom of God, was not to be here,' or 'there.' There was to be no local temple or kingdom. The hour was come, when neither to the mountain in Samaria, nor yet to Jerusalem, should be attached the presence of God; but the true worshippers were to worship Him in spirit and in truth. So when he was asked by the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation; neither shall they say lo, here, or lo, there, for the kingdom of God is within you.'* He was indeed, according to the promise made to his disciples, to come unto them; and, in remembrance of this, the apostle who survived the giving of those signs which were to indicate his fixed residence with his Church, exclaims, 'Even so, come, Lord Jesus ;'t but He was to come spiritually-to be thus within 'the Church, which is his body, the fulness of Him that filleth all in all.' *Luke xvii. 20, 21. + Rev. xxii. 20. Ephes. i. 23. |