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weakening the authority of the whole body of scribes or interpreters of the law, by proposing a question for their solution openly in the temple' where he was preaching. He asked them to explain in what sense Christ was at once to be "the son of David," and "David's Lord ?" Their inability to answer the question was a triumph over them, which was acknowledged by the mass of his hearers; who accordingly “heard him gladly." The impression so produced enabled him to urge, with greater effect, on the halfconverted scribe, and on others, the warning with which he follows it up, against the guidance of the scribes either as instructors or as examples.

CHRIST'S OBSERVATION ON A POOR WIDOW'S

OFFERING.

Ver. 41-44.

And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, 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.

This remark should be considered in connection with the preceding instruction and warning. The widow offering her mite, was a present object, on which our Lord hinged the continuance of the lesson he had been giving. He had before warned his hearers against the example of the scribes in many respects; and by his present remark, declares that their most specious virtue, that of liberality, was like all the rest, empty show; inasmuch as even this virtue depended not on the external act, but on the intention and circumstances of the giver.

CHAPTER XIII.

POINTS OF INQUIRY.

FEW subjects have caused more perplexity than the prophecy contained in this chapter. By some it has been confined to the destruction of Jerusalem; by others it has been supposed to be a mixed prophecy; embracing, at once, that event, and the literal end of the world. With a view of obtaining, as far as may be, a right notion of its true import and object, it will be useful to consider, I. The assertion with which it concludes-that all should be fulfilled during the generation of those addressed. II. The character of the prophetic language among the Jews, and the probable adoption of it here. III. Whether history bears us out in the interpretation of the prophecy on this principle. IV. Supposing some expressions to be found more properly applicable to the day of judg

ment, how they are to be reconciled with the declaration of Christ, and the general tenor of prophecy.

THE ASSERTION RESPECTING THE TIME OF THE PROPHECY'S FULFILMENT.

Ver. 28-37.

Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near: so ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors. Verily I say unto you, that this generation shall not pass, till all these things be done. Heaven and earth shall pass away: but my words shall not pass away. But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray for ye know not when the time is. For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.

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The declaration respecting the time of the prophecy's fulfilment closes the whole, and is contained in the last ten verses of the chapter.

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The assertion that all should be accomplished within the generation of those present, is made without any qualification; and therefore obliges us not to seek for any in the exposition of the prophecy, unless it be found certainly inapplicable to the events which took place within the period literally prescribed. The time seems indeed to be marked as accurately as it was possible, without fixing "the day and the hour;" for the event was to take place within so short a space as the ordinary life of those already adults, and the several stages of approach to it, most distinctly pointed out.

That "the day and the hour" should have been withheld, seems to have been a natural and reasonable trial of the disciple's faith; who, having observed the progressive accomplishment of the signs, was to be ready when the last appeared, for the event itself; and, by his reliance on its certain approach, to shew an exercise of faith in these prophetic signs. But that Christ should avow himself ignorant of " the day and the hour," may seem strange, and requires explanation. If it be so, an objector may say, then was not God manifested in Christ, and Christ could have been

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