TEN SERMONS on the SECOND ADVENT
IV. NO MILLENIUM WITHOUT CHRIST.
"Immediately after the Tribulation of those days shall
the sun be darkened, and the moon shall not give her light, and the stars shall
fall from heaven, and the powers of the heaven shall be shaken; and then shall
appear the sign of the Son of Man in heaven; and then shall all the tribes of
the earth mourn and they shall see the Son of Man coming in the clouds of
Heaven with power and great glory." - Matt. xxiv. 29, 30.
No
consideration of the word of Prophecy can be satisfactory, which does not give
full weight and importance to the last great prophetic utterance of the great
prophet Himself. Let us approach it as worthy of, and as commanding our deepest
attention, and closest consideration. We have not before us the visionary
utterances of a mere enthusiast, or the deceptive imaginations of a mere man,
but the solemn, prophetic announcement of "God manifest in the flesh."
Notice, first of all, that we have three records of two great prophecies; one
recorded in Luke xxi., and the other in Matt. xxiv. and Mark xiii. These two
statements appear to have been made on different occasions, in different places
and under different circumstances; and therefore naturally there is also a
difference as to the their subject-matter. In point of time, that recorded in
Luke xxi. appears to have been spoken first, and in the Temple itself. Luke
xxi. 5, "And as some spake of the Temple He said," &c. It was "on one of
those days as He taught the people in the Temple" (xx 1) probably on the
Tuesday, and before He left the Temple with His disciples. But that recorded in
Matt. xxiv. and Mark xiii. was uttered "As He said upon the Mount of Olives
over against the Temple," Peter, James, John and Andrew come to Him, and ask
Him certain questions privately. Here, the words of Jesus are the answer to
definite questions. "When shall these things be? and what shall be the sign of
Thy coming, and of the end of the world? ("consummation of the age" R.V.
margin.) The Lord therefore tells them and us in this second prophecy, of the
events which shall immediately precede and be the sign of His coming.
Now the first three or four verses of both discourses, and of all the three
records are almost identical:- Matt. xxiv. 4-8, Mark xiii. 5-7, Luke xxi. 8-11.
But here a remarkable change occurs which gives us the key to the right
understanding of these prophecies. In Matt. and Mark the Lord goes on to speak
of the sorrows of which those verses were "the beginning" and continues, and
develops what He had begun to describe. But in St. Luke he stops short here; He
does not go forward, but goes back to tell us what shall be before all these
things," and for thirteen verses (Luke xxi. 12-24) He speaks of what shall be
"BEFORE" "the beginning of sorrows," and to speak of the then impending
destruction of Jerusalem, concluding at verse 24 with the words "and Jerusalem
shall be trodden down of the Gentiles until the times of the Gentiles be
fulfilled." It is the concluding days of these "times of the Gentiles," which
in Matt. and Mark the Lord enlarges on, and describes the events which lead up
to His appearing (Matt. xxiv. 8-28, and Mark xiii. 9-23): and then all three
records again coincide, and culminate in the grand and final "sign" about which
the disciples had enquired.
To attempt to harmonize these prophecies
without noticing the great diverging point of Luke xxi. 12, is to attempt the
impossible; and the best proof that it is so is the fact that no commentator
who treats all three records as referring to one and the same subject, succeeds
in satisfying his own mind, still less the minds of his readers.
But
observing these notes of time, and this key to the change of subject in Luke
xxi. 12, we learn that in Matt. xxiv. and Mark xiii., Jesus does not refer to
the destruction of Jerusalem at all, but begins long after that event, and
gives an epitome of the closing in of the last days of the "times of the
Gentiles," the days immediately preceding His coming in glory with all His
saints: while in St. Luke xxi. He devotes only four verses to those events,
(8-11) and at verse 12 goes back to tell us what shall be "before all these
things."
In fact, these two discourses, taken together, are occupied
with three great subjects,
1. The Destruction of Jerusalem:
2. The
Coming of Christ in Glory: and
3. The events immediately preceding that
coming.
In Matt. and Mark, Jesus enlarges on the events that shall
immediately lead up to His coming in glory. He foretells the four great
characteristics of the beginning of these last events:- "Wars" (the Red horse
of the second seal, Rev. vi. 4), "Pestilences" (the Black horse of the third
seal, Rev. vi. 5, 6), "Famines" (the Pale horse of the fourth seal, Rev. vi. 7,
8), and "Earthquakes" (the sixth seal, Rev. vi. 12). He speaks of the
witnessing gospel (Rev. vi. 2), and refers to a great event foretold by Daniel
as a sure sign of the approaching end. The tribulation then rapidly deepens
until it reaches its culminating point, and then (Matt. xxiv. 29, 30)
"IMMEDIATELY after the tribulation of those days... they shall see the Son of
Man coming in the clouds of heaven."
Now in St. Luke, as I have said,
there is little or nothing about these awful and final events. In Luke xxi. 8,
9, the Lord refers to them, but pointedly says "the end is not by and by" (R.V.
"the end is not immediately.") Then in verse 10 and 11, He bears us rapidly
forward to the end, and almost anticipates verse 25. Thus, having thrust the
whole of those closing events into these fours verses, the Lord suddenly turns
back, saying (verse 12) "But, BEFORE all these things," and enlarges on the
nearer, and then impending woe of the city of Jerusalem. And when He says in
verse 24 "Jerusalem shall be trodden down of the Gentiles, until the times of
the Gentiles be fulfilled," the events which shall be the fulfilling of these
very times form the chief subject of the discourse in Matt. xxiv. and Mark
xiii., which refers to that future siege (enlarged on in sermon No. vii.).*
* The word "immediately" marks off the prophecy in Matt. from that
recorded in Luke, where we have instead long "times of the Gentiles" following
on the siege of Jerusalem.
Thus of these two prophecies, part has been
already literally fulfilled (Luke xxi. 12-24); and part remains to be also as
literally fulfilled. The great fact, however, which stands out most prominently
in these prophecies, the evidence of which is absolutely overwhelming, is
this:- that our Lord leaves no room for any Millenium of happiness and peace
before He comes. There is no controversy as to the literal fulfilment of Luke
xxi. 12-24. For Jerusalem was literally "compassed by armies" (verse 20); the
stones of its Temple and walls were literally thrown down, (though some of them
were 60 feet long, by 8 feet high, and 10 feet abroad); and Jerusalem is
literally "trodden down of the Gentiles" (verse 24). But language is utterly
useless, if the word "UNTIL" does not mean that a time shall come when
Jerusalem shall be no more trodden down! and when those "times" shall have no
end! And we are all agreed, that those "times" have not yet come to an end! We
all know what mighty efforts have been made to end them; what wars have been
waged; what crusades have been undertaken to end these "times." But all in
vain. Jerusalem is still "trodden down of the Gentiles." No power has been able
to end the period of Gentile supremacy. But when God's time has come to end it,
no power on earth, nor all the powers combined shall be able to prolong those
"times" by a single day!
Now, let us remember that in Matt. and Mark,
the Lord takes up the prophecy just when these "times of the Gentiles" are
about to close with the last of Daniel's seventy hebdomads. He enlarges on the
determined desolations (Dan. ix. 26, 27), and describes a time of future
trouble to which the former cannot be compared. He says (Matt. xxiv. 29)
"Immediately after the tribulation of those days;" and Mark. xiii. 24, "In
those days, after that tribulation;" and Luke xxi. 25, when the "times of the
Gentiles be fulfilled. And there shall 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 with
power and great glory." Truly there is nothing here that looks like a
Millenium! The Lord leaves no room for it between the Tribulation and His
personal appearing. The Tribulation ends with His coming. "IMMEDIATELY," He
says! Surely if He wished us to look for a Millenium of glory without Him, and
before He comes, here was the time to mention it, here was the place to speak
of it. But not only does He not do so, but He does the very opposite. Instead
of describing His coming as following upon a period of peace and glory amongst
the nations, He puts it "Immediately after the Tribulation of those days," and
as succeeding "distress of nations with perplexity."
Those who think
that in St. Matt. and Mark the Saviour refers to the destruction of Jerusalem,
are compelled to "interpret" Matt. xxiv. 30, of Titus and his armies:- "They
shall see the Son of Man coming in the clouds of heaven with power and great
glory." They call this "prophetic language," as though "prophetic language"
were a totally different language from all other language. And so it must be if
the coming of Titus was indeed the "lightning" of Matt. xxiv. 27, which "cometh
out of the east and shineth even unto the west"! But surely this very
interpretation condemns itself, and the whole system which is built upon it!
For if verse 30 "then shall they see the Son of Man coming in the clouds of
heaven with power and great glory," means the coming of Titus with his armies,
then in Matt. xxvi. 64, Jesus must have meant the same when He said to His
judges," Hereafter shall ye see the Son of Man sitting on the right hand of
power, and coming in the clouds of heaven." And He must have "spoken blasphemy"
and been "guilty of death," because He made Himself equal to Titus! Such
treatment of Scripture stands self-condemned; for it leaves no room at all for
any future advent of Christ, in a prophecy which was an express answer to the
Question, "What shall be the sign of THY coming?"
Again, Jesus said
(Luke xxi. 28) "Lift up your heads for your redemption draweth nigh." But in
what way was the coming of Titus a ground for such a lifting up the head, or
for such a looking for redemption!
And, note further, that this
lifting up of their heads is caused by no spread of gospel light and peace
amongst the nations. On the contrary, there is the greatest "distress of
nations with perplexity," "and then" - the very next thing is (verse 27) "THEN
shall they see the Son of Man coming in a cloud with power and great glory."
Even when Jesus does speak about the preaching the Gospel, He
particularly informs us that it is only "for a witness to all nations" (Matt.
xxiv. 14, and Mark xiii. 10), and not for the conversion of all nations.
And when he speaks of the setting up of "the Abomination of
Desolation" (Matt. xxiv. 15, and Mark xiii. 14), He refers to the Prophet
Daniel. But it is clear from Daniel xii. that this must be still future, for
speaking of that same time of trouble the interpreting Angel says to Daniel
(xii. 1) "At that time shall Michael stand up, the great prince which standeth
for the children of thy people: and there shall be a time of trouble, such as
never was since there was a nation even to that same time: AND AT THAT TIME THY
PEOPLE SHALL BE DELIVERED." Well, at the time when Titus came, Daniel's people
were destroyed! and if that can be interpreted to mean "delivered" then
language may mean anything and nothing, and there is an end of the whole
matter!
There is one point, however, that does present an apparent
difficulty in Matt. xxiv. 34, Mark xiii. 30, and Luke xxi. 32, "Verily I say
unto you, This generation shall not pass, till all these things be fulfilled."
It is quite true that the word "generation" is used not merely of a period of
so many years, but it means, even as in English, a race, or a stock, especially
in its moral character. "God is in the generation of the righteous" (Ps. xiv.
5); "This is the generation of them that seek Him" (Ps. xxiv. 6); "The
generation of the upright shall be blessed" (Ps. cxii. 2); "The children of
this world are in their generation wiser than children of light" (Luke xvi. 8);
"Ye are a chosen generation" (I Peter ii. 9). The moral character of the
generation of the rejectors of Jesus, shall be maintained to the end, for
corporate bodies continue to exist, notwithstanding the passing away of their
individual members.
But while all this is true, it is also true that
the pronoun, "this" is demonstrative, and I would ask, May it not refer to the
generation then in the speaker's prophetic vision. Jesus is speaking very
emphatically of the actual "beginning" of these final events which immediately
precede His coming, and He is addressing those who see the "beginning" of
"these things." "And when these things BEGIN to come to pass, lift up your
heads," &c. (Luke xxi. 28); "When ye shall see these things come (R.V.
"coming") to pass" (Mark xiii. 29). The Great Prophet is standing amid those
future scenes. He speaks to whoever may witness the "beginning," or the
"becoming" of the tribulation; and He says that the generation which sees the
"beginning" will see the end. All will be compressed in that one generation.
The period between the "beginning" of the Tribulation and the end of the age
will be very brief, and the same generation that sees the one will witness the
other.
There arises therefore here a very natural question which we
may well ask, and it is this: Is there any sign by which we may know this
"beginning" of the Tribulation and thus lift up our heads? Yes. The Saviour
anticipates our question, and in Matt. xxiv. 32, Mark xiii. 28, and Luke xxi.
29, He gives "the parable of the fig-tree." "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 that the Kingdom of God is nigh at hand, even at the doors!" The
sign of the coming is similar to the sign of summer. (Blessed summer for the
Saints of God, for it tells of deliverance from the winter of Tribulation: It
tells of their "escape" from those things which are coming on the earth; and of
standing before the Son of Man. Luke xxi. 36).
We may know with
certainty that the season is near, though we can predicate nothing as to the
day. We may know with certainty that when the tribulation of the last days
"begins," it is the beginning of the end, and the redemption of the waiting
Church is so near that "the Lord Himself" has already commenced his Descent to
gather his Saints unto Himself, and meet them in the air. Before the breaking
of a single "Seal" (Rev. vi.) He will have called to his Saints, "Come up
hither" (Rev. iv. 1), and they shall be safely housed with Him amidst the
scenes of Heavenly worship (Rev. iv. and v.). Hence His word of encouragement:
"When these things BEGIN to come to pass, then, look up and lift up your heads
for your redemption draweth nigh" (Luke xxi. 28). The "beginning" of these
awful scenes is the moment of the Church's deliverance.*
* For a fuller
answer to this question see the APPENDIX which shows that the time seems to be
near when God will deal once again with His ancient people, and that we are
already near the beginning of the end!
It must always be a matter of
uncertainty, which of the world's great trials is the "beginning" of the last.
Therefore no one can know. "Of that day and hour knoweth no man, no, not the
Angels of Heaven, but my Father only" (Matt. xxiv. 36).. But it will be as in
the days of Noah" (verse 37), when no one is expecting it, that His Saints
shall be separated. "They know not until the flood came and took them all away;
so shall also the coming of the Son of Man be. THEN shall two be in the field,
the one shall be taken and the other left... Watch ye therefore; for ye know
not what hour your Lord doth come" (Matt. xxiv. 37-42).
Here we have a
distinct reference to I Thess. iv. 16, 17, when at the very "beginning" of the
Tribulation "the Lord Himself shall descend from Heaven with a shout, with the
voice of the Archangel and with the trump of God; and the dead in Christ shall
rise first, then we which are alive and remain shall be caught up together with
them in the clouds to meet the Lord in the air: and so shall we ever be with
the Lord." And so shall we "stand before the Son of Man," "accounted worthy,"
in all His worthiness to "escape these things" that shall then come on the
earth (Luke xxi. 36).
The "beginning" of the Tribulation marks the time
when the Lord will thus come FOR His Saints; and the height and end of it marks
the time when He will appear in glory WITH all His Saints.
Surely it
behoves us to heed the warning with which the Lord concludes His great prophecy
in St. Luke xxi. 34-36. "Take heed to yourselves lest at any time your hearts
be overcharged with surfeiting and drunkenness, and cares of this life, and so
that day come upon you unawares. For as a snare shall it come on all them that
dwell on the face of the whole earth.* Watch ye therefore, and pray always,
that ye may be accounted worthy to escape all those things that shall come to
pass, and to stand before the Son of Man."
* It is obvious that this can
in so sense apply to Titus and his armies coming against Jerusalem.
Christians who are looking for a Millenium without Christ, are, it is evident
from Christ's last great prophecy, greatly deceived. Christians who are looking
for the improvement of the world, will see it in the increasing "distress of
nations." Christians who are looking for the progress of the Church, will see
it in the progression of the "down-grade" of error, departure from the Faith,
and corruption of Truth! How much more blessed in the obedience of Faith to be
"looking for the blessed hope, and appearing of the glory of our great God and
Saviour Jesus Christ, who gave himself for us." It is one thing to "escape" the
Tribulation, it is another thing to go through it.
Dear brethren, amid
the scenes which shall soon issue in "THE BEGINNING" of that Tribulation, may
we heed this warning, and "escape" it by being now separated from the world by
Christ, "found in Him," and gathered to Himself at His coming: Washed from our
sins, sheltered from wrath, safe from judgment, through the precious blood of
that same Jesus.