shall be trodden down of the Gentiles, scaı marguım iño rdvwv, shall be trodden under foot of the Gentiles; shall be utterly destroyed by the Gentiles, and continue in their possession, as appears from

the

unsuspected credit. Lib. xxiii. ab initio. Ambitiosum quoddam templum apud Hierosolymam, &c. "He resolved to build, at an immense expence, a certain lofty temple at Jerusalem; and gave it in charge to Alypius of Antioch, who had formerly governed in Brittain, to hasten the work. When therefore Alypius, with great earnestness, applied himself to the execution of this business, and the governor of the province assisted him in it, terrible balls of fire bursting forth near the foundation, with frequent explosions, and divers times burning the workmen, rendered the place inaccessible. Thus the fire continnally driving them away, the work ceased." This fact is attested likewise by Zemuth David, a Jew, who honestly confesses that Julian was hindered by God in this attempt. It is attested likewise by Nazianzen and Chrysostom among the Greeks; by Ambrose and Ruffin among the Latins, who lived at the very time when the thing happened; by Theodoret and Sozomen, of the orthodox persuasion; by Philostorgius, an Arian, in the extracts of his history made by Photius, Lib. vii. No. 9.; and by Socrates, a favourer of the Novatians, who wrote his history within the space of fifty years after the thing happened, and whilst the eye witnesses thereof were yet alive. I shall only relate the testimonies of Sozomen and Chrysostom. The former, in his Ecclesiastical History, lib. v. cap. 22. says, "This wonder is believed, and freely spoken of by all; nor is it denied by any. Or if it should seem incredible to any, let them believe those who have heard it from the mouth of the eye-witnesses, who are yet alive. Let them likewise believe the Jews and the Gentiles who have left the work unfinished, or, to speak more properly, who have not been able to begin it." Chrysostom advers. Judæos, speaking of the same subject, says, Orat. ii, "And now, if you go to Jerusalem, you will see the foundations lying still bare; and if you enquire the cause of this," namely, in Jerusalem, the scene of the miracle, "you will hear no other than that which I have mentioned; and of this all we Christians are witnesses, the thing being done not long since, and in our own time." Thus, while Jews and heathens, under the direction of a Roman emperor, united their whole force to baffle our Lord's prediction, they did but still the more conspicuously accomplish his saying, that "Jerusalem should be trodden of the Gentiles, till the times of the Gentiles should be fulfilled." How exactly this passage of the prophecy has been fulfilled, we learn also from Benjamin of Tudela, a celebrated Spanish Jew of the twelfth century, who travelled into all parts to visit those of his own nation, and to learn an exact state of their affairs. In his Itinerary he tells us, that in Jerusalem he found only two hundred Jews. Sandys says, that the Holy Land "is for the most part inhabited now by Moors and Arabians; those possessing the vallies, and these the mountains. Turks there be few; but many Greeks, with other Christians of all sects and nations, such as impute to the place an adherent holiness. Here be also some Jews, yet inherit they no part of the land, but in their own country do live as aliens." Travels, Book III. page 114. 7th Edition. The divinity of our Lord's prediction will still more clearly appear, if to the above we add the fact known throughout all Europe and Asia at this day; namely, that the Jews are still exiles from their own country, and have continued to be so ever since Titus dispersed them. In former times the Jews, after being led away captive, were re-established: Why then should this captivity have lasted so long? Why should the effects of Titus's fury be indelible? God decreed that it should be so. 66 Jerusalem is to

be

the subsequent clause, until the times of the Gentiles be fulfilled; the time determined in the counsel of God for the conversion of the Gentiles. The apostle Paul has given us a clear explication of this passage, Rom. xi. 25. " Blindness in part has happened to Israel, till the fulness of the Gentiles be come in, and so all Israel shall be saved, as it is written." This part of the prophecy answers to Dan. ix. 27. «He shall make it (Jerusalem) desolate, even until the consummation," viz. of wrath upon this people, "and that determined be poured upon the desolate." The meaning of both ssages is, that after the destruction here foretold, Jerusalem shall continue desolate, until God has poured upon it the whole wrath he has determined; and this wrath will not be finished until the Gentiles are converted. Mark xiii. 20. And except that the Lord had shortened those days, no flesh should be saved. The destruction of the nation shall go on so fast in those days of vengeance, that unless God had made them fewer in number than the sins of the nation deserve, not one Jew should remain alive. The truth is, so fierce and so obstinate were the quarrels which, during the siege, raged among the Jews, both within the walls of Jerusalem, and abroad in the country, that the whole land became a scene of desolation and bloodshed; and had the siege continued much longer, the whole nation had been destroyed, according to what our Lord here declares. But for the elects sake, whom he hath chosen, he hath shortened the days. The elect here are such of the Jews as were already converted, or to be converted, and particularly the Jews that were to be

brought

be trodden of the Gentiles, until the times of the Gentiles be fulfilled," and no power in the universe can frustrate his decree. For this reason likewise, though the Jews are at present, and have been through the whole period of their dispersion, vastly more numerous than they ever were in the most happy times of their commonwealth, none of the many efforts which they made to recover their own country has proved successful. Moreover, while every dispersed people mentioned in history, has been swallowed up of the nations among whom they were dispersed, without leaving the smallest trace of their ever having existed, the Jews continue, after so many ages, a distinct people in their dispersion. The universal contempt into which they are fallen, one should think, ought to have made them conceal whatever served to distinguish them, and prompted them to mix with the rest of mankind. But in fact it has not done so. The Jews, in all countries, by openly separating from the nations who rule them, subject themselves to hatred and derision; nay, in several places, they have exposed themselves to death, by bearing about with them the outward marks of their descent. By this unexampled constancy, they have preserved themselves a distinct people every where. But of this constancy can any better account be given, than that it is the means by which God verifies the prediction of his Son? He has declared, that when the times of the Gentiles are fulfilled, the Jews shall he converted; and therefore, through the whole course of their dispersion, they must continue a distinct people. If the hand of Providence is not visible in these things, I cannot tell where it will be found.

brought in with the fulness of the Gentiles, as the apostle speaks. The elect are those Gentiles also who were to be converted, as by all the proofs of Christianity, so more especially by the argument arising from the preservation of the Jews. See on Matt. xxiv. 31. p. 657. The meaning therefore is: But for the sake of those who are to be converted to Christianity in that and after ages, God hath determined that the days of vengeance shall be fewer in number than the iniquity of the nation deserves.

Mark xiii. 21. And then, if any man shall say to you, Les here is Christ, or lo, he is there; believe him not. Matt. xxiv. 24. * For there shall arise false Christs, and false prophets. During

Matt. 24. For there shall arise false Christs, and false prophets.] Grotius and others think our Lord had Barchochebas in view here, because he expressly called himself Messiah, and pretended to work great miracles. Nevertheless, as the passage describes what was to happen about the time of the destruction of Jerusalern, it cannot be applied to Barchochebas, who arose in the reign of adrian, about sixty years after. Josephus, Ant. xx. 6. tells us, that under the government of Felix," the whole country was full of magicians, who deceived the people." In the same chapter he says, "The magicians and deceivers persuaded the common people to follow them into the wilderness, promising to shew them evident signs and miracles done (xara Ts is #govov) according to the counsel of God." It seems these impostors pretended, that the miracles they were going to perform, were those which God had predicted Messiah would perform. Perhaps they assumed the title directly, though Josephus, after the destruction of his nation, was ashamed to make any mention of Messiah at all, or of the prophecies relating to him. After the example of Moses, these false Christs appealed to the miracles which they pretended to perform, in proof of their being sent to deliver the nation from slavery. Moreover, they commonly shewed themselves in desert places; for the historian tells us, that they persuaded the common people to follow them thither, promising to work miracles there. This circumstance our Lord distinctly foretold, Matt. xxiv. 26." If they shall say unto you, Behold, he is in the desert, go not forth." The following passage will shew these things still more clearly, Bell. ii. 12. where, speaking of the affairs under Felix, the hitorian says, Impostors and deceivers, under pretence of inspiration, attempting innovations and changes, made the common people mad, and led them into the wilderness, promising that God would there shew them signs of liberty," one sasv.digies, miracles, in proof that they should be delivered from the Roman yoke, and obtain their liberty. This was the be nefit the nation expected from Messiah; and those deceivers who promised it to them were readily believed: for the common people daily expected that Messiah would appear, and put them in possession of universal empire. Every impostor, therefore, who assumed that character, and promised them deliverance, was quickly followed and obeyed. Hence the propriety of Josephus's observation, that the impostors made the common people

mad.

Ant. xx. 6. "About that time, (namely under the government of Felix) there came to Jerusalem from Egypt a certain person, (an Egyptian Jew) calling himself a prophet, who persuaded the people to go with him to the Toount of Olives, which is situated opposite to the city at the distance of five stadiunis; for he would shew them from that place the walls of Jerusalem falling down, and promised to give them an entrance into the city"

He

ing the terrible calamities here foretold, the expectations of the nation were all turned towards their Messiah; for they thought if ever he was to appear, it would be then, to deliver them from the impending destruction. Hence many arose, pretending to be Messiah, and boasting that they would deliver the nation; the effect of which was, that the multitude giving credit to these deceivers, became obstinate in their opposition to the Romans, whereby their destruction was rendered both the more severe, and the more inevitable; see on Matt. xxiv. 11. And shall shew great signs and wonders, insomuch, that (if it were possible) they shall deceive the very elect. They shall perform most astonishing miracles, such as, if it were possible, would deceive even the faithful themselves. That the false Christs which arose in Judea during the war performed wonderful things, appears from this, that Josephus always represents them as magicians and sorcerers, and often takes notice, that they promised to the people to shew them great miracles. See the note on this verse. Mark xiii. 23. But take ye heed; behold, I have foretold you all things: Since I have forewarned you, be upon your guard against these deceivers. Matt. xxiv. 26. Wherefore, if they shall say unto you, Behold, he is in the desert, (see on Matt. xxiv. 24. p. 653.) g☛ not forth; behold, he is in the secret chambers, believe it not. The partizans of the false Christs might pretend that Messiah was concealed a while for fear of the Romans; and the weaker sort of Christians, without this warning, might have imagined that Christ was actually returned to deliver the nation in its extremity, and to punish their enemies; and that he would shew himself as soon as it was proper. (See on Luke iv. 6. § 17.) 27. 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. This is

the

He speaks of this deceiver likewise, Bell. ii. 12. where he calls him a false prophet and magician, and tells, that "he gathered together thirty thousand men on the mount of Olives, proposing to go thence, and take Jeru salem by force, to drive out the Roman garrison, and to rule over the people." Here this impostor plainly acted the Messiah. But Felix getting notice of his designs, came out and routed him.

Ant. xx. 2. fine, the same historian tells us, that "under the procurator ship of Fadus, a certain magician named Theudas, persuaded a great many people to take all their goods, and follow him to the river Jordan; for he said he was a prophet, and told them that the river would divide itself into two parts at his command, and yield them a free passage." This Theudas was a different person from him whom Gamaliel spake of, Acts v. 27. for this latter appeared before Judas of Galilee arose in the days of the taxing. Bell. vii. 11. Josephus having told how the Romans stormed and burnt the porch of the temple, in which occo Jews perished, concludes his relation thus: "A certain false prophet was the cause of their death, who the same day preached in the city, and commanded them to go into the temnple, and behold signs of their deliverance; for many false prophets were then suborned by the tyrants, to persuade them to expect God's help."

the explication of the preceding verse. The coming of the Son. of man shall be in a very different manner, and for very different ends from what you are imagining. It shall be like lightning, swift, unexpected, and destructive. (See on Luke xvii. 24. § 101.) 28. For wheresoever the carcase is, there will the eagles be gathered together. This is an explication of the precedent verse. The coming of the Son of man shall be like lightning, swift and de. structive. Yet he will not come personally; his servants only shall come, the Roman armies, who by his command shall destroy this nation, as eagles devour their prey. See on Luke xvii. 37. § 101.

Having thus given them a particular account of the various circumstances which should precede and accompany the destruction of Jerusalem, he next described the destruction of the Jewish polity, and the abolition of the Mosaic economy, in all the pomp of language and imagery made use of by the ancient prophets when they foretold the overthrow of cities and states. Mark xiii. 24. But in those days after that tribulation, (Matt. Immediately after the tribulation of those days) after the tribulation of the destruction of Jerusalem, and the leading away of the captives; * the sun shall be darkened, and the moon shall not give her light; 25. And the stars of heaven shall fall, (Luke, And there shall be signs in the sun, and in the moon, and in the stars): high figurative expressions, which signify the decaying of all the glory, excellency, and prosperity of the nation, and the introduction of universal sadness, misery, and confusion. The Jewish polity, both civil and religious, shall be destroyed. The Jews shall be no more a people united under a form of government administered by themselves, and possessing their own country. Luke xxi. 25.

And

* Mark 24. The sun skall be darkened, &c.] See Isa. xiii. 10. where the destruction of Babylon is foretold in similar terms; as is likewise that of Idumea, Isa. xxxiv. 4, 5. and that of Egypt, Ezek. xxxii. 7. See also Esther viii. 16. Jer. xv. 9. Joel ii. 10, 11, 30, 31. iii. 15. Amos viii. 9, 10. Besides, Lightfoot has proved from the Talmud, that the Jews used these phrases in describing the ruin even of a single family. Maimonides More Nevoch. p. 2. c. 29. gives the reason of this phraseology. His words are: "As Isaiah, speaking of such as have been conquered, says, Their sun and moon have lost their light; so he says also of conquerors, That their sun and moon increase their light. For experience proves, that the eyes of men in great misery grow dim, and do not see the light in its full splendour, the nerves being weakened for want of spirits. On the other hand, when by joy the soul is enlarged, and the animal spirits are conveyed in abundance to the organs of vision, the sun and the light appear greater than before." This gives a beautiful turn to Isa. xxx. 26. "Moreover, the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound." Also it shews why our Lord chose to express the destruction that was coming on the Jews, by the darkening of the sun and moon and by the falling of the stars.