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V. The general character of replies to questions, and of other statements, respecting the time of his coming and kingdom.

An examination of these replies and statements will show us, that,

1. The Saviour never speaks of this time as far off, but repeatedly as near.

2. He never states the precise time, but says expressly that this is known only to God.

3. He commonly makes some practical application.

Mat. xxiv. 3, "And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us when shall these things be? and what shall be the sign of thy coming, and of the end of the world? ... (34) Verily I say unto you, This generation shall not pass, till all these things be fulfilled. . . . (36) But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. . . . (42) Watch therefore: for ye know not what hour your Lord doth come."

Luke xvii. 20, "And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation.... (24) For as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. (25) But first must he suffer many things, and be rejected of this generation.... (xviii. 1) And he spake a parable unto them to this end, that men ought always to pray, and not to faint; (2) Saying, There was in a city a judge, which feared not God, neither regarded man. ... .. (6) And the Lord said, Hear what the unjust judge saith. (7) And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? (8) I tell you that he will

avenge them speedily. Nevertheless, when the Son of man cometh, shall he find faith on the earth ?"

Acts i. 6, "When they therefore were come together, they asked of him saying, Lord, wilt thou at this time restore again the kingdom to Israel? (7) And he said unto them, It is not for you to know the times or the seasons which the Father hath put in his own power. (8) But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth."

Mat. iv. 17, "From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand."

Mat. x. 5, "These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. (6) But go rather to the lost sheep of the house of Israel. (7) And as ye go, preach, saying, The kingdom of heaven is at hand. (22) And shall be hated of all men for my name's ye sake: but he that endureth to the end shall be saved. (23) But when they persecute you in this city, flee ye into another for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come."

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The last verse strongly implies, to say the least, that the coming of the Son of man was not far distant. following, addressed by our Saviour to the eleven Apostles shortly before his ascension, implies the same in respect to the end of the world, unless the promise is made to refer to more than Christ's special presence with the Apostles themselves, which is all that is expressed.

Mat. xxviii. 19, "Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; (20) Teaching them to observe all

things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world. Amen."

Luke xix. 11, "And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear."

This parable was suited to correct the expectation of the immediate appearance of the new kingdom, and yet at the same time to confirm the impression that it was not very far distant. It contains an evident and striking representation of Christ's approaching ascension to heaven to receive kingly power, and of his subsequent return with this power to reward his faithful servants, and to destroy "his citizens," the Jews, who "would not that he should reign over them." The practical lessons of the parable are obvious.

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"(12) He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. (13) And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. (14) But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (15) And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. ... (27) But those mine enemies, which would not that I should reign over them, bring hither and slay them before me."

VI. The express declaration that the generation then upon the earth would not pass away before the fulfilment of certain great events, of which his coming was one.

This declaration is contained in the remarkable discourse upon Mount Olivet, two days before the cruci

fixion, from which extracts have already been made. This discourse, it will be remembered, was made in reply to the earnest application, "Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" The discourse consists of a minute exposition of the signs of these events, of a definite statement of the time within which these events would occur, and of emphatic warnings to his disciples to be watching and prepared for them.

In St. Matthew, these warnings are enforced and illustrated by three impressive parables, having all the same general design, but each teaching its peculiar lesson. They all enforce the indispensable necessity of preparation for these great events; but each refers to a different kind of preparation, or at least presents a different view of the preparation required. The first parable, that of the Ten Virgins, inculcates upon the disciple preparation by attention to himself, — by a due provision of oil for his own lamp; the second, that of the Talents, by faithful service of his Master; and the third, that of the Sheep and Goats, by acts of kindness towards others. Each is incomplete without the rest together they constitute an informal and figurative, but most impressive, summary of duty; the first presenting one's duties to himself, the second his duties to God, and the third his duties to his fellow-men. The circumstance that the last is not formally introduced by our Lord as a parable, like the other two, has led many to mistake its character; but in this respect it does not differ from many of his other parables, even such as are expressly stated by the Evangelists to be parables. Thus,

things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world. Amen."

Luke xix. 11, "And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear."

This parable was suited to correct the expectation of the immediate appearance of the new kingdom, and yet at the same time to confirm the impression that it was not very far distant. It contains an evident and striking representation of Christ's approaching ascension to heaven to receive kingly power, and of his subsequent return with this power to reward his faithful servants, and to destroy "his citizens," the Jews, who "would not that he should reign over them." The practical lessons of the parable are obvious.

"(12) He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. (13) And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. (14) But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. (15) And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. . . . (27) But those mine enemies, which would not that I should reign over them, bring hither and slay them before me."

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VI. The express declaration that the generation then upon the earth would not pass away before the fulfilment of certain great events, of which his coming was one.

This declaration is contained in the remarkable discourse upon Mount Olivet, two days before the cruci

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