ART. VIII.

Destruction of the Material Universe.

UNDER this head we shall notice several expressions which occur in the New Testament, and which by many readers are supposed to imply the dissolution of the elements of nature; or to use a more common phrase, the destruction of the material universe. This subject, of itself, may not be of the first importance; for it matters little to us, as individuals, whether the present system of nature be dissolved at some far distant period, or whether it shall continue in operation without end. Yet the subject derives a certain degree of importance from the fact, that some of the expressions to which we allude, occur in connexion with the phrase ' day of judgment,' or with some other phrase, importing that the virtuous shall be rewarded and the vicious punished. Hence in attempting to prove the doctrine of a judgment and punishment after death, many have contended that the passages which we are about to notice and others of like nature, imply a literal destruction of the material world; and therefore the judgment, and the punishment, mentioned in connection with such destruction, must of necessity take place in the future existence.

In this view of the case, it is certainly important to ascertain, if we can, whether these expressions are used by the sacred penmen in a literal, or in a

figurative sense. If they are used in a literal sense, then, to say the least, the argument we have mentioned, has much plausibility. If they are used in a figurative sense, then that argument may be considered unfounded and inconclusive.

It will not be expected, nor is it necessary, that we should notice every passage in which these questionable expressions are found; it will be sufficient to consider two or three which are the most frequently quoted, and on which disputants have apparently relied with the most undoubting confidence. These may serve for a specimen of the whole class.

I.

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?' 1

We have introduced this passage, not because any reputable critic understands it to imply a destruction of the material universe; but partly, because many well meaning but uninformed readers do so understand it, and partly because it may assist us more easily to understand the import of other passages, wherein a similar phraseology occurs.

It may be observed that the word here translated world is aion, which has reference to duration rather than substance, and which is probably never used in the scriptures to denote the material world.2

1 Matt. xxiv, 3. 2 Univ. Expo. vol. i, p. 98, note.

But there are expressions in the context, which, if understood literally, would seem to imply the destruction of the visible heavens and earth. In reply to the question of his disciples, Jesus enumerated several signs and wonders and tribulations which should precede the end of the world.' Having done this, he continued ;-' 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 heavens 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. And he shall send his angels with a great sound of a trumpet; and they shall gather together his elect from the four winds, from one end of heaven to the other."

This is strong language; perhaps as strong as any which is supposed to import the destruction of the visible heaven and earth. Yet this passage is understood by all commentators, orthodox as well as heterodox, to be descriptive, not of a universal destruction hereafter to occur, but of the overthrow and total dissolution of the Jewish state. Nothing can be more certain than that the events here mentioned have long since been fully accomplished; for Jesus distinctly affirmed that some who then lived should witness their full accomplishment, saying, 'Now learn a parable of the fig-tree: When his branch is yet tender, and putteth forth leaves, ye know that

1 Matt. xxiv. 29-31.

summer is nigh; so likewise ye, when ye shall see all these things, know that it is near, even at the doors. Verily, I say unto you, this generation shall not pass till all these things be fulfilled." In the language of Bishop Pearce, That all which is said in this (29th) verse, and in the following ones, relates for certain to the destruction of the Jewish state, appears from what is said in ver. 34., that that generation was not to pass till all these things were fulfilled: and they were to happen immediately after the tribulation, ver. 29, and in those days, according to Mark xiii. 24."2

It should also be observed, that in connexion with the strong figurative language under consideration, Jesus mentions a judgment which should terminate in the reward of the virtuous, and the punishment of the wicked. The 24th and 25th chapters of Matthew's gospel, appear to embrace one continued discourse with reference to a single important subject. We are the more fully persuaded on this point, from the consideration that orthodox commentators, after admitting the commencement of the 24th chapter to have exclusive reference to the destruction of Jerusalem and the Jewish state, have never been able to agree in what place the subject of discourse is changed, although they seem perfectly confident that the latter part of the 25th chapter has exclusive reference to what they term the last judgment, and its consequences.

"The difficulties which expositors have en

1 Matt. xxiv, 32-34. 2 Comment. on Matt. xxiv, 29.

countered in their attemps to determine the place where Jesus ceases to speak of the destruction of Jerusalem, and begins to speak of the 'general judgment,' are well described in the following passages; it is found in a work entitled, "The Plenary Inspiration of the Scriptures asserted,' &c. by Rev. S. Noble. We quote from the Boston edition, 1828.

It is related, in the first verse, that 'Jesus went out, and departed from the temple and his disciples came to him to show him the buildings of the temple;' and it is added, in the second verse, that Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another which shall not be thrown down.' First, then, let it be admitted that these words apply, in their immediate reference, to the temple at Jerusalem and its destruction, which, as is known from the history of Josephus, was as total as is here implied. Let, also, the detailed prediction that follows, through the whole of this and the next chapters, be understood of the events connected with the destruction of Jerusalem and its temple, as far as they can possibly be adapted to those occurrences. It is allowed, however, on all hands,1 that the whole cannot be so adapted: let then the place be pointed out where the new subject commences. But let this be done in such a manner as to be consistent with the fact, that a space of not much less than two thousand years at the least, was to intervene, between the accomplishment of the latter part of the prophecy and that

1 That is, by orthodox commentators.