And exactly in accordance with this assertion are the words of the Psalmist: "He (the Lord) built his sanctuary in high places, like the earth which He hath established for ever." And those of Solomon:—"One generation passeth away, and another cometh, but the earth abideth for ever." The same is declared of the heavens: "His name shall endure for ever; His name shall be continued as long as the sun." Psalm lxxii. 17. "His seed shall endure for ever, and his throne as the sun before me; it shall be established for ever as the moon, and as a faithful witness in heaven." lxxxix. 36.
Nothing can be more directly opposed to the common opinion than these explicit declarations of the Bible. It is certain that these passages refer to the visible earth and to the material heaven; and these it is expressly declared are to continue not for a limited time, but for ever: while in the passages adduced to prove the opposite, we are left to struggle among difficulties, without any certainty that the visible earth is at all intended, since even those commentators who believe the tenet are compelled, in most instances, to abandon the proofs of it.
I have now established, as far as is necessary, my second proposition. I have shown that the literal sense of the passages brought forward to confirm the doctrine of the earth's destruction, are inconsistent with each other, as well as with other parts of the Sacred Volume; and therefore, that such literal meaning cannot be the true one. I have shown that the words of Jehovah assert that the world shall not be smitten any more. I have further shown that the duration of the kingdom of God, runs parallel with that of the visible world, and that therefore both must endure for ever. And lastly, that the sacred writers declare in explicit language the endless duration both of the earth and the heavens.
3. I now proceed to consider the third part of the subject: that the passages brought forward, when taken in their proper connexion, give no countenance to the popular doctrine, but on the contrary, afford evident proofs that they have no reference to it. In doing this, I shall adduce them one by one in the order they are laid down. And first, the passage in the Gospel of Matthew: "Immediately after the tribulation of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man coming in the clouds of heaven; and then shall all the tribes of the earth mourn when they see the Son of Man coming in the clouds of heaven with power and great glory."
I have already noticed the inconsistencies which arise from adopting the literal meaning of the passage; and I now remark further, that in their literal and obvious application, the words refer not to any destruction of the world in general, but to the approaching overthrow of the Jewish nation and polity. I admit that they have a spiritual reference to the state of the Christian church of which the Jews were a type; but of this we shall speak hereafter. It is with the literal meaning we have now to do, since on the literal meaning the doctrine is founded.[5]
Our Lord had been addressing the multitude in the temple; and in that address He had solemnly warned them of their approaching danger. On his departure, his followers pointed to its stately and magnificent buildings; and He again seized the opportunity to repeat to them the prediction of its final destruction. Naturally anxious to learn the fate of their country, and, perhaps, too uneasy on their own account, they came to Him privately and asked, "When shall these things be?" and "what shall be the sign of thy coming, and of the consummation of the age?"[6] —that is, the period of the Jewish government and religion. In reply, He delivered the splendid prophecy before us; first warning them against those pretenders to Messiahship, who, soon after His ascension, overrun the land of Judea; and then going on to describe the miseries which were coming upon the Jews, and the final overthrow of their temple and city;—He delivers to them this prediction, not in the common language of narrative, but, in the magnificent figures of the ancient prophecy. A method of speaking which, while it pointed out the mutation of earthly things, had a further reference to things spiritual. And thus while He pointed out the overthrow of the Jewish power, He referred likewise to the degraded state and corruption of the Christian church,—the spiritual Jerusalem,—when, having lost its love or charity, it sunk down into a state of formal observance as lifeless as the departed spirit of Judaism.
In neither of these senses, however, does the passage point to any destruction of the visible universe. If we take it in its outward reference to the Jewish nation, then the darkening of the sun and the withdrawing of the moon, together with the other parts of the description, can only be representative images of their multiplied distresses. This view of the subject is taken by most of those who have commented on the words. "The sun shall be darkened," "that is, (says one,) all their glory and excellency shall be eclipsed; all their wealth and prosperity shall be laid waste;—the whole government, civil and ecclesiastical, shall be destroyed; and such marks of misery found upon them, as never were seen upon a people."[7] But among the believers of the tenet in dispute, we presume there is not one more highly celebrated for learning than Dr. Adam Clarke; yet he, in commenting upon this passage, gives up all idea of a literal destruction. The following is the doctor's explanation:
"Immediately after the tribulation."—Commentators generally understand this and what follows, of the end of the world and Christ's coming to judgment. But the word immediately shows that our Lord is not speaking of any distant event, but of something immediately consequent on calamities already predicted; and that must be the destruction of Jerusalem. The Jewish heaven shall perish and the sun and moon of its glory and happiness shall be darkened,—brought to nothing. The sun is the religion of the church; the moon the government of the state; and the stars are the judges and doctors of both. In the prophetic language, great commotions upon earth are often represented under the notion of commotions and changes in the heavens. The fall of Babylon is thus represented by the constellations of heaven withdrawing their light, and the sun and the moon being darkened:—the destruction of Egypt by the heaven being covered, the sun enveloped with a cloud, and the moon withholding her light: the destruction of the Jews by Antiochus Epiphanes, is represented by casting down some of the host of heaven and the stars to the ground. And this very destruction of Jerusalem is represented by the prophet Joel, by showing wonders in heaven and in earth,—darkening the sun, and turning the moon into blood. This general mode of describing these judgments, leaves no room to doubt the propriety of its application in the present case." (Commentary on Matthew.)
Thus, in the hands of one of the most learned advocates of the doctrine, does one of its principal proofs vanish into air. According to his showing, there is nothing in the whole passage referring at all either to the material earth, or the visible heavens; and the whole is a figurative account of the overthrow of the religion and government of the Jews,—"the sun and moon of the Jewish heaven." We might follow the doctor through the whole chapter, and show that in almost every point he confirms what has been formerly advanced. "The sign of the Son of Man was, (he says,) the signal manifestation of Christ's power and glory," in the destruction of Jerusalem. The "angels sent forth to gather the elect, the apostles and their successors in the Christian ministry." The sound of a trumpet, "the earnest affectionate call of the Gospel:" and "the elect," "the Gentiles who were now chosen or elected, in place of the rebellious obstinate Jews." In the same manner he explains the whole of this and the following chapter; and in the latter declares that the whole of the accounts up to the thirty-first verse, may be properly applied to the destruction of Jerusalem. And here we may leave him; for if there is nothing from the first verse of the twenty-fourth chapter, to the thirty-first verse of the twenty-fifth, which relates to the destruction of the world, surely nothing respecting it will be found in the remainder.
Thus does this passage, so often brought forward to add to the terror of the world's dissolution, which has been sounded forth from pulpits and re-echoed from the press, when calmly examined, prove to have no connexion with the subject: but to refer to an event as different from the general conflagration, as light from darkness.