Jesus the Christ Part 58

"But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in." The Pharisaic standard of piety was the learning of the schools; one unversed in the technicalities of the law was accounted as unacceptable to G.o.d and veritably accursed.[1133] By their casuistry and perverted explications of scripture they confused and misled the "common people," and so stood as obstacles at the entrance to the kingdom of G.o.d, refusing to go in themselves and barring the way to others.

"Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows'

houses, and for a pretence make long prayer: therefore ye shall receive the greater d.a.m.nation."[1134] The avarice of the Jewish hierarchy in our Lord's lifetime was an open scandal. By extortion and unlawful exaction under cover of religious duty the priestly rulers had ama.s.sed an enormous treasure,[1135] of which the contributions of the poor, and the confiscation of property, including even the houses of dependent widows, formed a considerable proportion; and the perfidy of the practise was made the blacker by the outward pretense of sanct.i.ty and the sacrilegious accompaniment of wordy prayer.

"Woe unto you, scribes and Pharisees, hypocrites! for ye compa.s.s sea and land to make one proselyte, and when he is made, ye make him twofold more the child of h.e.l.l than yourselves." It is possible that this woe was directed more against the effort to secure proselytes to Pharisaism than that of converting aliens to Judaism; but as the latter was thoroughly degraded and the former disgustingly corrupt, the application of our Lord's denunciation to either or both is warranted. Of the Jews who strove to make proselytes it has been said that "out of a bad heathen they made a worse Jew." Many of their converts soon became perverts.

"Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it, and by all things thereon. And whoso shall swear by the temple, sweareth by it, and by him that dwelleth therein. And he that shall swear by heaven, sweareth by the throne of G.o.d, and by him that sitteth thereon." Thus did the Lord condemn the infamous enactments of the schools and the Sanhedrin concerning oaths and vows; for they had established or endorsed a code of rules, inconsistent and unjust, as to technical trifles by which a vow could be enforced or invalidated. If a man swore by the temple, the House of Jehovah, he could obtain an indulgence for breaking his oath; but if he vowed by the gold and treasure of the Holy House, he was bound by the unbreakable bonds of priestly dictum. Though one should swear by the altar of G.o.d, his oath could be annulled; but if he vowed by the corban gift or by the gold upon the altar,[1136] his obligation was imperative. To what depths of unreason and hopeless depravity had men fallen, how sinfully foolish and how wilfully blind were they, who saw not that the temple was greater than its gold, and the altar than the gift that lay upon it! In the Sermon on the Mount the Lord had said "Swear not at all";[1137] but upon such as would not live according to that higher law, upon those who persisted in the use of oaths and vows, the lesser and evidently just requirement of strict fidelity to the terms of self-a.s.sumed obligations was to be enforced, without unrighteous quibble or inequitable discrimination.

"Woe unto you, scribes and Pharisees, hypocrites! for ye pay t.i.the of mint and anise and c.u.mmin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. Ye blind guides, which strain at a gnat, and swallow a camel." The law of the t.i.the had been a characteristic feature of the theocratic requirements in Israel from the days of Moses; and the practise really long antedated the exodus. As literally construed, the law required the t.i.thing of flocks and herds, fruit and grain,[1138] but by traditional extension all products of the soil had been included. The conscientious t.i.thing of all one's possessions, even pot-herbs and other garden produce, was approved by the Lord; but He denounced as rank hypocrisy the observance of such requirements as an excuse for neglecting the other duties of true religion. The reference to "the weightier matters of the law" may have been an allusion to the rabbinical cla.s.sification of "light" and "heavy" requirements under the law; though it is certain the Lord approved no such arbitrary distinctions. To omit the t.i.thing of small things, such as mint leaves, and sprigs of anise and c.u.mmin, was to fall short in dutiful observance; but to ignore the claims of judgment, mercy, and faith, was to forfeit one's claim to blessing as a covenant child of G.o.d. By a strong simile, the Lord stigmatized such inconsistency as comparable to one's scrupulous straining at a gnat while figuratively willing to gulp down a camel.[1139]

"Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also."[1140] Pharisaic scrupulosity in the ceremonial cleansing of platters and cups, pots and brazen vessels, has been already alluded to.

Cleanliness the Lord in no wise depreciated; His shafts of disapprobation were aimed at the hypocrisy of maintaining at once outward spotlessness and inward corruption. Cups and platters though cleansed to perfection were filthy before the Lord if their contents had been bought by the gold of extortion, or were to be used in pandering to gluttony, drunkenness or other excess.

"Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." It was an awful figure, that of likening them to whitewashed tombs, full of dead bones and rotting flesh. As the dogmas of the rabbis made even the slightest contact with a corpse or its cerements, or with the bier upon which it was borne, or the grave in which it had been lain, a cause of personal defilement, which only ceremonial washing and the offering of sacrifices could remove, care was taken to make tombs conspicuously white, so that no person need be defiled through ignorance of proximity to such unclean places; and, moreover, the periodical whitening of sepulchres was regarded as a memorial act of honor to the dead. But even as no amount of care or degree of diligence in keeping bright the outside of a tomb could stay the putrescence going on within, so no externals of pretended righteousness could mitigate the revolting corruption of a heart reeking with iniquity. Jesus had before compared Pharisees with unmarked graves, over which men inadvertently walked and so became defiled though they knew it not;[1141] on the occasion now under consideration He denounced them as whitened tombs, flauntingly prominent, but sepulchres nevertheless.

"Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets." National pride, not wholly unlike patriotism, had for centuries expressed itself in formal regard for the burial crypts of the ancient prophets, many of whom had been slain because of their righteous and fearless zeal. Those modern Jews were voluble to disavow all sympathy with the murderous deeds of their progenitors, who had martyred the prophets, and ostentatiously averred that if they had lived in the times of those martyrdoms they would have been no partic.i.p.ators therein, yet by such avouchment they proclaimed themselves the offspring of those who had shed innocent blood.

With scorching maledictions the Lord thus consigned them to their fate: "Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the d.a.m.nation of h.e.l.l? Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." To their sanctimonious a.s.severations of superiority over their fathers who had slain Jehovah's envoys, Jehovah Himself replied by predicting that they would dye their hands in the blood of prophets, wise men, and righteous scribes, whom He would send amongst them; and thus would they prove themselves literal sons of murderers, and murderers themselves, so that upon them should rest the burden of all the righteous blood that had been shed for a testimony of G.o.d, from righteous Abel to the martyred Zacharias.[1142] That dread fate, outlined with such awful realism, was to be no eventuality of the distant future; every one of the frightful woes the Lord had uttered was to be realized in that generation.

THE LORD'S LAMENTATION OVER JERUSALEM.[1143]

Concerning scribes, Pharisees, and Pharisaism, Jesus had uttered His last word. Looking from the temple heights out over the city of the great King, soon to be abandoned to destruction, the Lord was obsessed by emotions of profound sorrow. With the undying eloquence of anguish He broke forth in such a lamentation as no mortal father ever voiced over the most unfilial and recreant of sons.

"O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." Had Israel but received her King, the world's history of post-meridian time would never have been what it is. The children of Israel had spurned the proffered safety of a protecting paternal wing; soon the Roman eagle would swoop down upon them and slay. The stupendous temple, which but a day before the Lord had called "My house," was now no longer specifically His; "Your house,"

said He, "is left unto you desolate." He was about to withdraw from both temple and nation; and by the Jews His face was not again to be seen, until, through the discipline of centuries of suffering they shall be prepared to acclaim in accents of abiding faith, as some of them had shouted but the Sunday before under the impulse of an erroneous conception, "Blessed is he that cometh in the name of the Lord."

A WIDOW'S GIFT.[1144]

From the open courts Jesus moved over toward the colonnaded treasury of the temple, and there He sat, seemingly absorbed in a revery of sorrow.

Within that s.p.a.ce were thirteen chests, each provided with a trumpet-shaped receptacle; and into these the people dropped their contributions for the several purposes indicated by inscriptions on the boxes. Looking up, Jesus observed the lines of donors, of all ranks and degrees of affluence and poverty, some depositing their gifts with evident devoutness and sincerity of purpose, others ostentatiously casting in great sums of silver and gold, primarily to be seen of men.

Among the many was a poor widow, who with probable effort to escape observation dropped into one of the treasure-chests two small bronze coins known as mites; her contribution amounted to less than half a cent in American money. The Lord called His disciples about Him, directed their attention to the poverty-stricken widow and her deed, and said: "Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living."

In the accounts kept by the recording angels, figured out according to the arithmetic of heaven, entries are made in terms of quality rather than of quant.i.ty, and values are determined termined on the basis of capability and intent. The rich gave much yet kept back more; the widow's gift was her all. It was not the smallness of her offering that made it especially acceptable, but the spirit of sacrifice and devout intent with which she gave. On the books of the heavenly accountants that widow's contribution was entered as a munificent gift, surpa.s.sing in worth the largess of kings. "For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."[1145]

CHRIST'S FINAL WITHDRAWAL FROM THE TEMPLE.

Our Lord's public discourses and the open colloquies in which He had partic.i.p.ated with professionals and priestly officials, in the course of His daily visits to the temple during the first half of Pa.s.sion week, had caused many of the chief rulers, beside others, to believe on Him as the veritable Son of G.o.d; but the fear of Pharisaic persecution and the dread of excommunication from the synagog[1146] deterred them from confessing the allegiance they felt, and from accepting the means of salvation so freely offered. "They loved the praise of men more than the praise of G.o.d."[1147]

It may have been while Jesus directed His course for the last time toward the exit portal of the one-time holy place that He uttered the solemn testimony of His divinity recorded by John.[1148] Crying with a loud voice to priestly rulers and the mult.i.tude generally, He said: "He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me." Allegiance to Himself was allegiance to G.o.d; the people were plainly told that to accept Him was in no degree a weakening of their adherence to Jehovah, but on the contrary a confirmation thereof. Repeating precepts of earlier utterance, He again proclaimed Himself the light of the world, by whose rays alone mankind might be delivered from the enveloping darkness of spiritual unbelief. The testimony He left with the people would be the means of judgment and condemnation to all who wilfully rejected it.

"For," said He in solemn finality, "I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto me, so I speak."

DESTRUCTION OF THE TEMPLE PREDICTED.[1149]

As Jesus was departing from the enclosure wherein stood what once had been the House of the Lord, one or more of the disciples called His attention to the magnificent structures, the ma.s.sive stones, the colossal columns, and the lavish and costly adornment of the several buildings. The Lord's answering comment was an unqualified prophecy of the utter destruction of the temple and everything pertaining to it.

"Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down." Such was the definite and dire prediction. Those who heard were dumbfounded; neither by question nor other response did they attempt to elicit more. The literal fulfilment of that awful portent was but an incident in the annihilation of the city less than forty years later.

With the Lord's final departure from the temple, which probably occurred in the afternoon of the Tuesday of that last week, His public ministry was brought to its solemn ending. Whatever of discourse, parable, or ordinance was to follow, would be directed only to the further instruction and invest.i.ture of the apostles.

NOTES TO CHAPTER 31.

1. The Image on the Coin.--The Jews had an aversion for images or effigies in general, the use of which they professed to hold as a violation of the second commandment. Their scruples, however, did not deter them from accepting coins bearing the effigies of kings, even though these monarchs were pagans. Their own coins bore other devices, such as plants, fruits, etc., in place of a human head; and the Romans had condescendingly permitted the issue of a special coinage for Jewish use, each piece bearing the name but not the effigy of the monarch. The ordinary coinage of Rome was current in Palestine, however.

2. Submission to Secular Authority.--Governments are inst.i.tuted of G.o.d, sometimes by His direct interposition, sometimes by His permission. When the Jews had been brought into subjection by Nebuchadnezzar, king of Babylon, the Lord commanded through the prophet Jeremiah (27:4-8) that the people render obedience to their conqueror, whom He called His servant; for verily the Lord had used the pagan king to chastize the recreant and unfaithful children of the covenant. The obedience so enjoined included the payment of taxes and extended to complete submission. After the death of Christ the apostles taught obedience to the powers that be, which powers, Paul declared "are ordained of G.o.d."

See Rom. 13:1-7; t.i.tus 3:1; 1 Tim. 2:1-3; see also 1 Peter 2:13, 14.

Through the medium of modern revelation, the Lord has required of His people in the present dispensation, obedience to and loyal support of the duly established and existing governments in all lands. See Doc. and Cov. 58:21-22; 98:4-6; and section 134 throughout. The restored Church proclaims as an essential part of its belief and practise: "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law." See _Articles of Faith_, xxiii.

3. Marriage for Eternity.--Divine revelation in the dispensation of the fulness of times has made plain the fact, that contracts of marriage, as indeed all other agreements between parties in mortality, are of no validity beyond the grave, except such contracts be ratified and validated by the duly established ordinances of the Holy Priesthood.

Sealing in the marriage covenant for time and eternity, which has come to be known as celestial marriage, is an ordinance established by divine authority in the restored Church of Jesus Christ. See the author's treatment of this subject in _Articles of Faith_, xxiv, 18-24; and _House of the Lord_, under "Sealing in Marriage," pp. 101-109.

4. Divisions and Subdivisions of the Law.--"The Rabbinical schools, in their meddling, carnal, superficial spirit of word-weaving and letter-worship, had spun large acc.u.mulations of worthless subtlety all over the Mosaic law. Among other things they had wasted their idleness in fantastic attempts to count, and cla.s.sify, and weigh, and measure all the separate commandments of the ceremonial and moral law. They had come to the sapient conclusion that there were 248 affirmative precepts, being as many as the members in the human body, and 365 negative precepts, being as many as the arteries and veins, or the days of the year: the total being 613, which was also the number of letters in the decalog. They arrived at the same result from the fact that the Jews were commanded (Numb. 15:38) to wear fringes (_tsitsith_) on the corners of their _tallith_, bound with a thread of blue; and as each fringe had eight threads and five knots, and the letters of the word _tsitsith_ make 600, the total number of commandments was, as before 613. Now surely, out of such a large number of precepts and prohibitions, _all_ could not be of quite the same value; some were 'light' (_kal_), and some were 'heavy' (_kobhed_). But which? and what was the greatest commandment of all? According to some Rabbis, the most important of all is that about the _tephillin_ and the _tsitsith_, the fringes and phylacteries; and 'he who diligently observes it is regarded in the same light as if he had kept the whole Law.'

"Some thought the omission of ablutions as bad as homicide; some that the precepts of the Mishna were all 'heavy'; those of the Law were some 'heavy' and some 'light.' Others considered the _third_ to be the greatest commandment. None of them had realized the great principle, that the wilful violation of one commandment is the transgression of all (James 2:10), because the object of the entire Law is the spirit of _obedience to G.o.d_. On the question proposed by the lawyer the Shammaites and Hillelites were in disaccord, and, as usual, both schools were wrong: the Shammaites, in thinking that mere trivial external observances were valuable, apart from the spirit in which they were performed, and the principle which they exemplified; the Hillelites, in thinking that _any_ positive command could in itself be unimportant, and in not seeing that great principles are essential to the due performance of even the slightest duties."--Farrar, _Life of Christ_, chap. 52.

5. Phylacteries and Borders.--Through a traditional interpretation of Exo. 13:9 and Deut. 6:8, the Hebrews adopted the custom of wearing phylacteries, which consisted essentially of strips of parchment on which were inscribed in whole or in part the following texts: Exo.

13:2-10 and 11-17; Deut. 6:4-9, and 11:13-21. Phylacteries were worn on the head and arm. The parchment strips for the head were four, on each of which one of the texts cited above was written. These were placed in a cubical box of leather measuring from 1/2 inch to 1-1/2 inches along the edge; the box was divided into four compartments and one of the little parchment rolls was placed in each. Thongs held the box in place on the forehead between the eyes of the wearer. The arm phylactery comprized but a single roll of parchment on which the four prescribed texts were written; this was placed in a little box which was bound by thongs to the inside of the left arm so as to be brought close to the heart when the hands were placed together in the att.i.tude of devotion.

The Pharisees wore the arm phylactery above the elbow, while their rivals, the Sadducees, fastened it to the palm of the hand (see Exo.

13:9). The common people wore phylacteries only at prayer time; but the Pharisees were said to display them throughout the day. Our Lord's reference to the Pharisees' custom of making broad their phylacteries had reference to the enlarging of the containing box, particularly the frontlet. The size of the parchment strips was fixed by rigid rule.

The Lord had required of Israel through Moses (Numb. 15:38) that the people attach to the border of their garment a fringe with a ribbon of blue. In ostentatious display of a.s.sumed piety, the scribes and Pharisees delighted to wear enlarged borders to attract public attention. It was another manifestation of hypocritical sanctimoniousness.

6. Ecclesiastical t.i.tles.--Our Lord severely condemned the seeking after t.i.tles as insignia of rank in His service. Nevertheless He named the Twelve whom He chose, Apostles; and in the Church founded by Himself the offices of Evangelist, High Priest, Pastor, Elder, Bishop, Priest, Teacher, and Deacon were established (see _Articles of Faith_, xi:1-4).

It was the empty man-made t.i.tle that attached to the individual, not the authorized t.i.tle of office to which men were called through authoritative ordination, to which the Lord affixed the seal of His disapproval. t.i.tles of office in the Holy Priesthood are of too sacred a character to be used as marks of distinction among men. In the restored Church in the current dispensation, men are ordained to the Priesthood and to the several offices comprized within both the Lesser or Aaronic, and the Higher or Melchizedek Priesthood; but though one be thus made an Elder, a Seventy, a High Priest, a Patriarch or an Apostle, he should not court the usage of the t.i.tle as a mere embellishment of his name.

(See "The Honor and Dignity of Priesthood" by the author in _Improvement Era_, Salt Lake City, March, 1914.)

Chas. F. Deems, in _The Light of the Nations_, pp. 583-4, says in speaking of the irreverent use of ecclesiastical t.i.tles: "The Pharisees loved also the highest places in the synagogs, and it gratified their vanity to be called Teacher, Doctor, Rabbi. Against these Jesus warned His disciples. They were not to love to be called Rabbi, a t.i.tle which occurs in three forms, _Rab_, Teacher, Doctor; _Rabbi_, My Doctor or Teacher; _Rabboni_, My great Doctor. Nor were they to call any man 'Father,' in the sense of granting him any infallibility of judgment or power over their consciences.... 'Papa,' as the simple Moravians call their great man, Count Zinzendorf: 'Founder,' as Methodists denominate good John Wesley; 'Holy Father in G.o.d,' as bishops are sometimes called; 'Pope,' which is the same as 'Papa'; 'Doctor of Divinity,' the Christian equivalent of the Jewish 'Rabbi,' are all dangerous t.i.tles. But it is not the employment of a name which Jesus denounces, it is the spirit of vanity which animated the Pharisees, and the servile spirit which the employment of t.i.tles is apt to engender. Paul and Peter spoke of themselves as spiritual fathers. Jesus teaches that positions in the societies of his followers, such as should afterward be formed, were not to be regarded as dignities, but rather as services; that no man should seek them for the honor they might confer, but for the field of usefulness they might afford; and that no man should lead off a sect, there being but one leader; and that the whole body of believers are brethren, of whom G.o.d is the Father."

The writer last quoted very properly disparages aspirations, stimulated by vanity and self-righteous a.s.sumption, to the use of the t.i.tle "Reverend" as applied to men.

7. Seven or Eight Woes?--Some of the early Mss. of the Gospels omit verse 14 from Matt. 23. Such omission reduces the number of specific utterances beginning "Woe unto you" from eight to seven. There is no question as to the appearance in the original of the pa.s.sages in Mark 12:40 and Luke 20:47, which are one in meaning with Matt. 23:14.

8. The Temple Treasure.--In connection with the incident of the widow's mites, Edersheim (vol. ii, pp. 387-8) writes: "Some might come with appearance of self-righteousness, some even with ostentation, some as cheerfully performing a happy duty. 'Many that were rich cast in much'--yes, very much, for such was the tendency that a law had to be enacted forbidding the gift to the Temple of more than a certain proportion of one's possessions. And the amount of such contributions may be inferred by recalling the circ.u.mstance, that at the time of Pompey and Cra.s.sus, the Temple treasury, after having lavishly defrayed every possible expenditure, contained in money nearly half a million, and precious vessels to the value of nearly two millions sterling." See also Josephus, Antiquities xiv, 4:4; 7:1, 2.

9. Zacharias the Martyr.--In referring to the martyrs of ante-meridian time the Lord is recorded as having used the expression "from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar" (Matt. 23:35). The Old Testament as at present compiled, contains no mention of a martyr named Zacharias son of Barachias, but does chronicle the martyrdom of Zechariah son of Jehoiada (2 Chron. 24:20-22). "Zechariah" and "Zacharias" are equivalent names. It is the opinion of most Bible scholars that the Zacharias referred to in Matthew's record is Zechariah son of Jehoiada. In the Jewish compilation of Old Testament scriptures, the murder of Zechariah appears as the last recorded martyrdom; and the Lord's reference to the righteous men who had been slain, from Abel to Zechariah or Zacharias, may have been a sweeping inclusion of all the martyrs down to that time, from first to last. However, we have a record of Zechariah son of Berechiah (Zech. 1:1, 7), and this Berechiah was the son of Iddo. Then again, Zechariah son of Iddo is mentioned (Ezra 5:1); but, as is elsewhere found in the older scriptures, the grandson is called the son.

The Old Testament does not number this Zechariah among the martyrs, but traditional accounts (Whitby's citation of the Targum) say that he was killed "in the day of propitiation." That the Lord referred to a late and probably the latest of the recorded martyrdoms is probable; and it is equally evident that the case was well known among the Jews. It is likely that a fuller account appeared in scriptures current among the Jews at the time of Christ but since lost. See Note 4, page 119.

10. Destruction of the Temple.--"For thirty or more years after the death of Christ, the Jews continued the work of adding to and embellishing the temple buildings. The elaborate design conceived and projected by Herod had been practically completed; the Temple was well-nigh finished, and, as soon afterward appeared, was ready for destruction. Its fate had been definitely foretold by the Savior Himself. Commenting on a remark by one of the disciples concerning the great stones and the splendid buildings on the Temple hill, Jesus had said, 'Seest thou these great buildings? There shall not be left one stone upon another, that shall not be thrown down.' (Mark 13:1, 2; see also Matt. 24:1, 2; Luke 21:5, 6.) This dire prediction soon found its literal fulfilment. In the great conflict with the Roman legions under t.i.tus, many of the Jews had taken refuge within the Temple courts, seemingly hoping that there the Lord would again fight the battles of His people and give them victory. But the protecting presence of Jehovah had long since departed therefrom and Israel was left a prey to the foe.

Though t.i.tus would have spared the Temple, his legionaries, maddened by the l.u.s.t of conflict, started the conflagration and everything that could be burned was burned. The slaughter of the Jews was appalling; thousands of men, women and children were ruthlessly butchered within the walls, and the temple courts were literally flooded with human blood. This event occurred in the year 70 A.D.; and according to Josephus, in the same month and on the same day of the month as that on which the once glorious Temple of Solomon had fallen a prey to the flames kindled by the king of Babylon. (Josephus, Wars of the Jews, vi, 4:5, 8. For a detailed and graphic account of the destruction of the Temple see chapters 4 and 5 in their entirety.) Of the Temple furniture the golden candlestick and the table of shewbread from the Holy Place were carried by t.i.tus to Rome as trophies of war; and representations of these sacred pieces are to be seen on the arch erected to the name of the victorious general. Since the destruction of the splendid Temple of Herod no other structure of the kind, no Temple, no House of the Lord as the terms are used distinctively, has been reared on the eastern hemisphere."--_The House of the Lord_, pp. 61, 62.

Josephus ascribes the destruction of the Temple of Herod to the anger of G.o.d, and states that the devouring flames "took their rise from the Jews themselves, and were occasioned by them." The soldier who applied the torch to the Holy House, which had remained intact while fire raged in the courts, is regarded by the historian as an instrument of divine vengeance. We read (Wars, vi, 4:5): "One of the soldiers, without staying for any orders, and without any concern or dread upon him at so great an undertaking, and being hurried on by a certain divine fury, s.n.a.t.c.hed somewhat out of the materials that were on fire, and being lifted up by another soldier, he set fire to a golden window, through which there was a pa.s.sage to the rooms that were round the Holy House, on the north side of it. As the flames went upward the Jews made a great clamor, such as so mighty an affliction required."

FOOTNOTES:

[1106] Matt. 22:15-22; Mark 12:13-17; Luke 20:19-26.