Warburton, William
(On Matthew 24:29)
"that this language was borrowed from the antient hieroglyphics: for as in hieroglyphic writing, the sun, moon, and stars were used to represent states and empires, kings, queens, and nobility; their eclipse and extinction, temporary disasters, or entire overthrow, &c. so in like manner, the holy prophets call kings and empires by the names of the heavenly luminaries; their misfortunes and overthrow are represented by eclipses and extinction; stars falling from the firmament are employed to denote the destruction of the nobility, &c. In a word, the prophetic stile seems to be a speaking hieroglyphic. These observations will not only assist us in the study of the Old and New Testaments, but likewise vindicate their character frin the illiterate cavils of modern libertines, who have foolishly mistaken that for the peculiar workmanship of the prophets' heated imagination, which was the sober, established language of their times, and which God and his Son condescended to employ as the roperest conveyance of the high, mysterious ways of Providence in the revelation of themselves to mankind." (Warburton's Divine Legacy, vol. 2, book 4, section 4, quoted by Nisbett, pp. 22-23)
"This therefore being one of the most important aeras in the economy of grace, and the most awful revolution in all God's religious dispensations; we see the elegance and propriety of the terms in question, to denote so great an event, together with the destruction of Jerusalem by which it was effected." (Warburton's Julian, book i, chap. 1.)
(On the Language of the Olivet Discourse)
"The prophecy of Jesus, concerning the approaching destruction of Jerusalem by Titus, is conceived in such high and swelling terms, that not only the modern interpreters, but the ancient likewise, have supposed, that our Lord interweaves into it a direct prediction of his second coming to judgment." (Warburton's Julian, book 1, chap. 1, p. 21, &c. 2nd edit.)
(On The Significance of A.D.70)
"For as God's reign over the Jews entirely ended with the abolition of the temple service, so the reign of Christ, in spirit and in truth,' had then its first beginning. This was the true establishment of Christianity, not that effected by the donations or conversions of Constantine. Till the Jewish law was abolished, over which the 'Father' presided as king, the reign of the 'Son' could not take place; because the sovereignty of Christ over mankind, was that very sovereignty of God over the Jews transferred, and more largely extended."
"This therefore being one of the most important eras in the economy of grace, and the most awful revolution in all God's religious dispensations ; we see the elegance and propriety of the terms in question, to denote so great an event, together with the destruction of Jerusalem, by which it was effected : for in the whole prophetic language, the change and fall of principalities and powers, whether spiritual or civil, are signified by the shaking of heaven and earth, the darkening the sun and moon, and the falling of the stars; as the rise and establishment of new ones are by processions in the clouds of heaven, by the sound of trumpets, and the assembling together of hosts and congregations.' (Warburton's Julian, book 1, chap. 1, p. 21, &c. 2nd edit.)
Bishop Warburton on ‘Our Lord’s Prophecy on the Mount of Olives,’ and on ‘The Kingdom of Heaven.’
The following observations by the learned author of ‘The Divine Legation’ are in remarkable accord with the opinions expressed in this work:---
‘The prophecy of Jesus concerning the approaching destruction of Jerusalem by Titus is conceived in such high and swelling terms, that not only the modern interpreters, but the ancient likewise, have supposed that our Lord interweaves into it a direct prediction of His second coming to judgment. Hence arose a current opinion in those times that the consummation of all things was at hand; which hath afforded a handle to an infidel objection in these, insinuating that Jesus, in order to keep His followers attached to His service, and patient under sufferings, flattered them with the near approach of those rewards which completed all their views and expectations. To which the defenders of religion have opposed this answer: That the distinction of short and long, in the duration of time, is lost in eternity; and with the Almighty, "a thousand years are but as yesterday," etc.
‘But the principle both go upon is false; and if what hath been said be duly weighed, it will appear that this prophecy doth not respect Christ’s second coming to judgment, but His first; in the abolition of the Jewish polity and the establishment of the Christian,---that kingdom of Christ which commenced on the total ceasing of the Theocracy. For as God’s reign over the Jews entirely ended with the abolition of the temple service, so the reign of Christ, "in spirit and in truth," had then its first beginning. This was the true establishment of Christianity, not that effected by the conversion or donations of Constantine. Till the Jewish law was abolished, over which the "Father" presided as King, the reign of the "Son" could not take place; because the sovereignty of Christ over mankind was that very sovereignty of God over the Jews transferred and more largely extended.
‘This, therefore, being on of the most important eras in the economy of grace, and the most awful revolution in all God’s religious dispensations, we see the elegance and propriety of the terms in question to denote so great an event, together with the destruction of Jerusalem, by which it was effected; for in the whole prophetic language, the change and fall of principalities and powers, whether spiritual or civil, are signified by the shaking of heavens and earth, the darkening of the sun and moon, and the falling of the stars; as the rise and establishment of new ones are by processions in the clouds of heaven, by the sound of trumpets, and the assembling together of hosts and congregations.’
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