1 And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple.

2 And 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, that shall not be thrown down.

The wrath to come...From Deut 28...

CONQUEST BY the Greco-Latin Horn of the Goat, commonly styled, THE ROMAN POWER-verses 48-52.

The siege and DESTRUCTION OF JERUSALEM-verses 53-57.

Expulsion from the Holy Land after destruction of the Capital and the Temple-verses 58-64.

General condition and distress of the nation while in dispersion in the lands of its enemies-verses 28, 29, 64-68.

The reason of so terrible a judgment befalling the nation-verses 15, 58, 62; 29:25-28.

The condition of the land while the nation is in dispersion-verses 22-23.

Last days of Judah's Commonwealth Ch 3

3 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 <proximity>, and of the end of the world [Abrahamo-Mosaic Aion]?

In the parable of the Tares of the Field, the Lord Jesus announces himself as the sower of good seed, and the diabolos as the sower of the tares. The field, he says, is the κοσμος, or Hebrew nation in Palestine-the Kingdom; and the good seed, the sons of the kingdom: but the tares are the sons of the evil. The harvest is the end of the aion; and the reapers are messengers.

As therefore, the tares are gathered and burned with fire, so it shall be in the end of this aion-εν τη συντελεια του αιωνος τουτου. In this parable he did not teach the end of the kingdom, nor of the world, in the sense of Gentilism; but of the aion. The Hebrew Kosmos will be restored; the world will be redeemed; but the Abrahamo-Mosaic Aion, as it existed in the days of Jesus and his apostles, has vanished to appear no more.

In Matt. 24:3, the disciples inquire of Jesus,

"What the sign of thy proximity, and of the end of the aion?"

Among other things, he replied,

"This gospel of the kingdom shall be preached on the whole habitable (εν ὂλη τη οικουμενη) for a testimony to all the Gentiles; and then the end (of the aion) shall come."

In Col. 1:23, Paul declares explicitly that "the hope of the gospel," the kingdom, "had been preached to every creature under the heaven" of that habitable; and not long after he wrote these words, the aion that had waxed old, vanished away.

Bro Thomas's dictionary

The Christadelphian, Aug 1872

10 And then shall many be offended, and shall betray one another, and shall hate one another.

11 And many false prophets shall rise, and shall deceive many.

12 And because iniquity shall abound, the love of many shall wax cold.

It was a trying time in Israel to all who loved the truth. The crisis was favourable to the growth of tares. As Jesus had predicted, many were caused to fall, and betrayed one another, and hated one another. Many false prophets had shown themselves in the ecclesia, and had deceived many; and because iniquity abounded, the love of many had become cold.

Last days of Judah's Commonwealth Ch 2

The literal meaning is not just an indefinite "many," as we might take from the Authorised Version, but "the many," -- that is, most, the majority.

"Because iniquity shall abound." Why would iniquity abounding make believers' love get less? Is it their own iniquity that is meant, or the prevalence of iniquity around them? Are they gradually and unconsciously tinged with the surrounding unbellef, or are they weakened and disheartened by the fewness of believers and the apparent prosperity of sin?

...The word here translated "iniquity" is anomia, which means "lawlessness." It is the word translated "without law" three times in 1st Corinthians 9:21, twice in Romans 2:12, and "lawless" in 1st Timothy 1:9.

...Lawlessness -- lack of interest in God's Law -- ignorance of God's Law -- a deliberate ignoring of God's Law -- lack of love for God's Law -- lack of perception of the necessity and beauty and beneficence and blessing of God's Law.

God's Law is life and love. God's Law is the law of the Spirit of Life -- the shining light leading from death to life. Sin is lawlessness -- living according to blind selfishness and desire, like a natural, lawless, wild beast.

...We are concerned particularly with the positive aspect of the problem of the diminishing of love because of the increase of lawlessness -- how to guard against the dangers involved.

The first step is to clearly discern the difference between natural and spiritual things, and to fix our minds and allegiances on the spiritual.

What is the purpose of our life? What is our goal? The things of the Spirit are concerned with life and joy; the things of the flesh are related to sorrow and death. The things of the Spirit are the things of the Law of God; the things of the flesh are the things of natural darkness and lawlessness.

Increase of unbelief frequently, almost always, takes the form of an assumed increase of knowledge -- a knowing better, a feeling of being cleverer than the instruction of God's Word.

There is one scriptural fact that will give us a clearer and more living picture of the issues before us. That is that, scripturally speaking, belief is faith and faith is belief. They are not two things, but one. There is only one word for both in the New Testament, and the different translations are just translators' whims. To believe is to have faith; to have faith is to believe, and --

"Faith is the basis of things hoped for, the conviction of things not seen" (Heb. 1:1).

Faith, or belief, as the apostle goes to great lengths to illustrate in Hebrews 11, is a vital, living force, a way of life, a power that made men stand alone in the face of the most violent enmity and persecution, and that led them onward to every form of accomplishment and heroism --

Bro Growcott - Love shall wax cold

It is much easier to sell looseness and downhillness and let's-blur-the-edges-ness and compromise-ness, than it is to sell steadfastness and holiness and firmness of purpose and faithfulness to exclusive Truth. It's easy to become both popular and powerful and draw the crowds, if that is our stock in trade. But let us not be discouraged if what we have to sell does not have the common appeal of the broadly popular goods.

The Truth of God is a narrow, exclusive, flesh-crucifying, demanding, high-standarded thing. It is not designed for the masses, and it has never appealed to the masses, or the shallowly unthinking. It appeals only to the thoughtful, and the wholly dedicated, and those whom the masses call "extremists." The Truth is indeed a total, all-consuming, all-demanding "extreme" thing.

Bro Growcott - Search Me O God

14 And this gospel of the kingdom shall be preached in all the world < the whole habitable (ENOLEOIKOUMENE)> [Roman habitable] for a witness ,<testimony> unto all nations; and then shall the end [desolation of Jerusalem] come.

Having said this, He gave them "the sign," namely, the standing of the abomination of desolation in the holy place, or city, as foretold by Daniel (Dan. 9:27). First, then, the gospel was to be fully preached to every creature by the apostles, and afterwards the sign was to appear.

Did the apostles perform their work, or does it yet remain to be accomplished? Their pretended successors answer "no, they did not." They contend that there are vast regions which were unknown to the ancients, where the gospel has never been preached, and therefore that, as it is to be preached to every creature, it is incumbent on them to do it, and that the end of the world will not come until they have converted all the nations to Christianity!

Hence, they have established societies de propaganda fide both Romish and protestant. Every principal sect has its missionary society, whose utopian speculation is the conversion of the world under the warrant of the apostolic commission! As if a command given to the apostles to preach the gospel of the kingdom were a command given to modern missionaries to go and preach churchism and dissenterism, calvinism, arminianism and popery to "all the world!"

But the apostles were not sent to "all the world" in the Gentile acceptation of the phrase. They were sent to all the nations of the then habitable, or civilised world, principally

and almost exclusively comprehended in the limits of the Roman dominion. Nor were they sent under the idea of converting them nationally to the gospel, but to preach it EIS MARTURION for a testimony: that is, for their information, that disciples might be made among them all, so that a people might be taken out of them (EX ETHNON) for the administration of the affairs of God's kingdom and empire upon earth (Acts 15:14).

Elpis Israel 2.1.

But before the great sign of the desolation, that is, "Jerusalem compassed with armies, " there was another striking indication to the believer that "the parousia of the Lord hath approached," as James expresses it, ἡ παρουσια ηνγικε, he parousia ēngikè and "that the Judge standeth before the door: or, as Peter indicates the same thing, saying, "The end of all things has approached," when "judgment must begin at the house of God," preparatory to "the end of those that obey not the gospel of God."

This indication was the full accomplishment of the work the apostles were commissioned to do. "This gospel of the kingdom," said the greatest preacher of it

"shall be heralded in the whole habitable, for a testimony to all the nations (thereof), and afterwards shall come the end."

Jesus spoke these words before "his death, burial, and resurrection;" and also said to his apostles,

"Verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of Man be come."

And after his resurrection he added, in relation to the gospel he began to preach in Galilee as God's message to Israel,

"Go through the whole state, and make known the Gospel to every creature (thereof). He having believed and been baptized shall be saved; but having not believed, he shall be condemned."

The apostles understood this commission to extend only to "the lost sheep of the House of Israel;" not to the Gentiles. Had they understood it as extending to every Gentile creature of the whole Roman Habitable, it would have been unnecessary for the Lord afterwards to have prepared Peter in a special manner for a ready compliance with the invitation from Cornelius to come and "tell" his pious Gentile household (proselytes to Moses) "words whereby they might be saved."

The Twelve were commissioned to the Circumcision; so that the κοσμον απαντα, kosmon apanta, rendered in the Common Version "all the world, " relates only to the citizens of the Commonwealth of Israel; a truth which well defines the limits of the phrase, εγω μεθ ͂υμων ειυι πασας τας ημερας, εως της συντελειας του αιωνος I am with you all the days, till the consummation of the age-to the end of the age and the end of the commonwealth; two ending things, hence the word SUN teleia, for the state once had an end before in the reign of Nebuchadnezzar; but not "the age:" that did not end till the parousia of the Son of Man, when both were finished for a time.

Judah not proving faithful to the required extent, the time arrived to extend the proclamation of the Gospel of the Kingdom to the Gentiles of the Roman Habitable. Paul was called for this purpose. He published it for a testimony to the nations, while the Twelve were "going over the cities of Israel;" and he appears to have accomplished his work before them. For in his letter to the Colossians he says, that at the time he was writing to them, the faith and hope of the gospel, of which he was a minister, had been preached to every creature under heaven-ch. 1:23.

Here, then, was the Olivet indication of the end being near. The Gospel of the Kingdom Jesus came to preach had been preached by Paul, who labored more abundantly than the rest of the apostles and his companions under the whole heaven of the Roman Habitable. What did the faithful look for next? The end of all things Mosaic. And why? Because Jesus had said that after this universal proclamation throughout the habitable, "the end shall come;" and if the date of Paul's Epistle to the Colossian's be correct, it did come in eight years afterwards; and before the other apostles had gone over the cities of Israel.

During these eight years a very lamentable state of things obtained in the ecclesias of Judea. Many were seduced from the knowledge of the Lord and Saviour Jesus Christ, and became again entangled in the pollutions of the world - 2 Tim 3: 2.

Herald of the Kingdom and Age to Come, May 1855.

15 When ye therefore shall see the abomination of desolation [AD 531], spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

Bro Thomas states 

Beginning of the "abomination making desolate 1290" years (Dan. xii. 11; in the Justinian Epoch AD 531 [ending 1821]

...End of the period of 1290 years of abomination making desolate, signalized by the beginning of the outpouring, in the Greek revolutionary epoch, of "that determined upon the Desolator" of the Holy Land (Dan. ix. 27); in the commencement of the Sixth Vial at the end of the Hour of Apoc. xi. 13 1821

Eureka 11.3.10.

The notion that the duration of the abomination was to be dated from A.D. 70, is derived from the English version of Daniel twelfth chapter and eleventh verse. It is there written, "And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate be set up, there shall be 1290 days''.

In the Hebrew the italic words are not in the text. Leaving out these words, or rather, giving a more literal version without supplying any words at all, the passage appears intelligible enough.

"And at the time of vengeance the daily shall be taken away, in order to set up an abomination that maketh desolate a thousand two hundred and ninety days."

This rendering agrees with the facts in the case. The daily was taken away at the time of vengeance (Luke 21:22), and 461 years after, an abomination was set up which continued 1290 years, ending A.D. 1821. Desolation, it is true, still continues, but this is no objection to their termination then.

We are not to suppose that the 1290 years being ended, internal improvement was to begin the year after. All it justifies is the expectation that when they expired "that that is determined" should begin to be "poured out upon the desolator;" an expectation that has been literally verified in the opening of the sixth vial upon the Ottoman empire in the epoch of 1820-3.

Elpis Israel 3.4.

20 But pray ye that your flight be not in the winter, neither on the sabbath day:

(when a severe season, or a day of activity with the enemy and inaction on the part of the defenders of the city, would add to the personal suffering of those in flight).

Nazareth Revisited Ch 50

Is the Observance of the Sabbath Binding on Believers?

This injunction having reference to an event subsequent to the crucifixion, is supposed to countenance the retention of that institution after the Mosaic covenant had been abolished. This is equivalent to saying that there is no other circumstance which will account for the prophetic admonition of Jesus.

But are we shut up to this explanation? Is there no other? Did not the Jewish nation as a whole, continue to observe the various Mosaic laws and ceremonies after they had been legally repealed? This observance on the part of unbelieving Jews made it necessary for the believing Jews, constituting a very small minority, to manifest some deference to the ancient institution.

They could not take a journey longer than the prescribed or customary length, on that day, without being liable to persecution by their fellow-countrymen. Neither could they carry a burden or travel with cattle. How then could they with any comfort or safety take flight on that day?

In attempting to flee from the Roman armies which surrounded Jerusalem, they might have suffered a fate equally as bad, if not worse, from the hands of their own nation. Thus, the very object of their flight would have been frustrated. It was, therefore, very wise and merciful, on the part of Jesus, to instruct them to pray that it might not be necessary for them to flee either in the winter or on the Sabbath-day.

Bro J. J. Andrew.

The Christadelphian, July 1872

24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

If we can imagine ourselves in the position of the disciples, we shall see how necessary such a direction as this was. Without it, they would have been liable to continual distraction. Having known Christ and receiving before his departure a promise of his return, his reappearance would be both a most desirable and a perfectly natural thing; therefore the announcement, from any quarter, that he had come would naturally interfere with the continuity of those labours in which they were destined to spend the full terms of their natural lives.

For naturally, on receiving such reports, they would be unhinged, put into an attitude of expectancy and investigation. This warning beforehand was a complete protection. The rumours of Christ's reappearance as they arose would have no disturbing effect at all, but the reverse; for the disciples would recall to mind that it was just what Jesus had told them.

.... There have been false Christs at various times since the apostolic age; but it was those of the apostolic age that Christ would have more particularly in view in fore-arming his apostles.

Nazareth Revisited Ch 50

26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.

27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming [parousia] of the Son of man be.

Out of the east

Jesus did not point to the west as the quarter from which the lightning of war was to shine forth.‭ ‬Had he done so,‭ ‬the disciples would have looked for the appearing of a fleet as a sign of his standing at the door for judgment upon Jerusalem.‭

No,‭ ‬he instructed them to expect the Eagles from‭ "‬the East‭;‬" and from that country they came.‭ "‬Titus was adored by the‭ ‬Eastern Legions,‭ " ‬says Gibbon,‭ "‬which,‭ ‬under his command,‭ ‬had recently achieved the conquest of Judea.‭"

The seat of empire was in the west‭; ‬but the Eagles that destroyed the city and temple came from‭ "‬the east.‭"

‭ ‬Isaiah places Syria east of Judea in ch.‭ ‬9:11.‭ ‬Hence from this,‭ ‬and other passages quoted,‭ ‬Calmet says,‭ ‬that‭ "‬in Scripture style,‭ ‬the East is often used for the provinces which lie easterly,‭ ‬though perhaps inclining to the North of Judea and of Egypt.

Herald of the Kingdom and Age to Come, Nov 1855 is clearly to be perceived that the parousia, or nearness, and the erchomenos, or return, of Jesus, are characterized by a diversity of judgments; and that since the judgment of the invisible presence, or parousia, styled "the coming of the Son of Man," many centuries have elapsed; and that the judgment of the visible presence, or erchomenos, is yet in the future.

Erchomai, from which erchomenos is derived, signifies to come; and when used in relation to a person coming to a place where he was before, it imports to come back, or return.

The visible presence of a person styled ho erchomenos, the coming one, or "he who is to come," is not the sign of his coming; but his actual appearance, or the thing signified by whatever sign may have been given to indicate it.

The παρα ειμι, para eimi, I am near; that is, the parousia, or state of being near, the sign of which was "Jerusalem encompassed with armies," was the result of an erchomenos perfected, or a coming completed.

So also the erchomenos epi, "the coming upon" the clouds of the heaven with power and much glory, is not "the sign of the Son of Man in the heaven," but the thing signified, or the Son of Man himself visible there. He comes to the clouds, which is not seen; having arrived there, he becomes visible, and in his descent from the dew point of our atmosphere to Mount Olivet, he is seen by the inhabitants of Jerusalem "coming upon" the clouds - "οπσονται, opsontai, they shall see the Son of Man coming upon the clouds, &c." *

Such was "the day of the Lord" which came upon Judah's commonwealth "as a thief in the night." The vengeance was terrible and complete. Everything Mosaic that existed contemporary with the apostles, "vanished away," as they and the prophets had foretold.

The Jews either rejected or perverted the Gospel of the Kingdom in "the glorious and fearful name, YAHWEH Elohim;" therefore, they were broken off by terrible judgment and subjected to the Mosaic curses of Mount Ebal for a long and "bitter day" of eighteen hundred years. Their power was broken by the Little Horn of the Goat; so that they could no longer persecute, and be contrary to all.

They have had practical experience of the import and truth of Paul's words, that-

"It is a fearful thing to fall into the hands of the living God; who is a consuming fire." (Heb. 10:31; 12:29)

Last days of Judah's Commonwealth Ch 4.

29 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: [The Mosaic heavens and earth have passed away - a cataclysmic event]

Notwithstanding, however, this "great tribulation," unsurpassed by anything that had befallen Israel from the foundation of their state, or should ever after happen to them, he testified that Jerusalem should have a being at the erchomenos, when her Jewish inhabitants would hail his advent with blessing, as ῾ο ερχομενοσ, ho erchomenos, the

"he that cometh in the name of Yahweh."*

"I have just informed you that immediately after the tribulation of those days, in which the Eagles devour the dead body politic of Judah, the sun shall be darkened, and the moon shall not give her light; and the stars shall fall from the heaven, as Daniel had foretold; it must, therefore, be evident to you that I do not refer to Israel's heaven; for you cannot see signs in a heaven so totally eclipsed; you may consequently very accurately infer what heaven I allude to in which the sign of the Son of Man shall appear, indicating his approaching visibility on the clouds in power and much glory."*

What follows is the Gentile dispensation...v30 and 31 are in parenthesis. The rest of the chapter is the direct answer having relation to the temple and the Mosaic dispensation.

30 And then shall appear the sign of the Son of man in heaven (the heavenly kingdom): and then shall all the tribes of the earth mourn (all nations gathered to the valley of Yehoshaphat), and they shall see the Son of man coming in the clouds of heaven (clouds of mighty ones, resurrected as dew and ascendant into the heavenlies to rule as kings and priests on the earth) with power and great glory.

31 And he shall send his angels (saints) with a great sound of a trumpet, and they shall gather together his elect (The Jews among the nations) from the four winds (corners of the earth), from one end of heaven to the other.

This is the TRUMPET OF THE JUBILEE, which will bring all the approved into the possession of the inheritance; and is symbolized, by none of the seven, but by "an angel flying in mid-heaven having aion-glad tidings to preach." These moshkai kesheth, or sounders of the truth, of Isaiah 66:19, and messengers of Matt. 24:31, go forth "with a trumpet and a great voice," which declares the glory of Yahweh among the nations.

... When the saints, in their graves, and we who may remain, hear this great voice, we shall all gather ourselves together to the Moses-like prophet - to Jesus "both Lord and Christ."

Eureka 8.4.

34 Verily I say unto you, This generation [in AD 30] shall not pass, till all these things [destruction of the temple and the desolation of Jerusalem...] be fulfilled.

The generation that heard the words of Christ did not pass away till the predicted destruction of the temple, city, land, and people of the Jews was accomplished.

Anyone can see this who considers that the prophecy was uttered in Herod in a.d. 34, and the storm came a.d. 67.

...the signs of the latter day and the return of Christ... are in the nature of a parenthesis going beyond to the end of "the times of the Gentiles," as he will see by consulting Luke 21:25.

The discourse comprises events to occur in that generation, and events to occur at the end of "the times of the Gentiles," many centuries afterwards. To only one of these sets of events could the saying of Christ apply. It could not apply to both-of course. It applied to the first...

The Christadelphian, March 1898

The parousia, or proximity, of the Son of Man to Jerusalem in the crisis of its overthrow was to be in the lifetime of that generation, according to the words of Jesus, who said,

"This generation shall not pass till all these things be fulfilled."

But of the precise time when the temple should disappear, and the Mosaic Economy "vanish away," the Father only could tell; for Jesus said,

"Of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father only."  Matt. 24:36; Mark 13:32.

The disciples were permitted to know only the proximity of the judgment of Gehenna, termed in our English version, "the damnation of hell." "As the days of Noah, so would the parousia of the Son of Man be...*

Herald of the Kingdom and Age to Come, May 1855.

37 But as the days of Noe were, so shall also the coming of the Son of man be.

...unexpected to the faithless, but looked for by them who watched for the sign, though not knowing the hour of its approach.

...the signs of the coming parousia and end of the Mosaic Cycle were spread over a period of nearly 40 years. In Matthew's record of the Mount Olivet discourse, he speaks of the desolation of the temple, the dissolution of the Mosaic Heavens, and consequent overthrow of Judah's commonwealth, with the taking of them all away with a Noachic overthrow.

Herald of the Kingdom and Age to Come, June 1855

48 But and if that evil servant shall say in his heart, My lord delayeth his coming;

Right from the days of bro. Thomas, the Christadelphian body has been on the verge of expectancy, eager for the Lord's return. And the gradual development of the prophetic picture toward Armageddon has heightened that expectancy. This has been a distinguishing mark of Christadelphians, quite amusing to the world.

But today we increasingly hear it said, almost apologetically, as if ashamed of the former simple enthusiasm, "It cannot be for some time yet, there is more prophecy to be fulfilled first, things are not ready" -- "My Lord delayeth his coming." This is becoming the fashionable viewpoint among the "many." Surely this in itself is one of the most striking signs of the end!

Love Shall Wax Cold - Brother Growcott

49 And shall begin to smite his fellowservants, and to eat and drink with the drunken;

Generally, this means an indulging in, and joining in, things outside the associations and principles of the Truth.

It speaks of joining with false doctrine, for that is often represented under the figure of wine and drunkenness.

It speaks of joining in the activities and amusements of the world, for these, too, come under the scriptural heading of drunkenness and revelry.

It is so easy in these prosperous days to be carried away by the intoxication of the present -- to eat and drink with the drunken -- not only by the world's endlessly increasing pleasures and entertainments, but also by the pressure of daily work and the endless complications of modern life.

Above all, perhaps, it speaks of a state of confusion and intoxication -- having the senses dulled and blurred -- losing the clear distinction of the Truth -- the fading of the recognition of the urgency of a clear, firm stand -- a general lowering of the standards and burial of differences and general amalgamation -- loss of the sense of the importance of clear separation from error.

Love Shall Wax Cold - Brother Growcott

50 The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,

"They that sleep sleep in the night, and they that be drunken are drunken in the night..."

"But ye are all children of the light, and of the day. . .Let us watch and be sober."

"God is Light, and in Him is no darkness at all."

The days are evil, but there will be a faithful remnant found awake to meet the Lord -- a strange, holy, separate few -- perfected in patience and love -- sober, grave and diligent in the midst of the general intoxication of the night, for Jesus says --

"Blessed is that servant whom his Lord, when he cometh, shall find watching."

Love Shall Wax Cold - Brother Growcott

51 And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth.

The false teachers, styled by Jesus and John false prophets, seemed for a time to have the advantage of the situation. Evil servants that they were, they said in their hearts, Our Lord delayeth to come; and came practically to the conclusion that he would not come. Having relieved themselves of this apprehension, they commenced the merchandise of souls, and smote those of their fellow-servants who would not be sold to work iniquity.

Thus they became lords of the heritages, and devoted themselves to eating and drinking with the drunken, in all the luxury of the day. But, though they found it convenient to ignore all but their own imaginations, their Divine Master was not unobservant of their abominations. Still he bore with them for a time,

 "not willing that any should perish, but that all should come to a change of mind."

As he waited in the days of Noah, so he waited with them. But his long suffering and forbearance were ineffectual; so he came upon them in a day and hour they were not aware of, and cut them off, appointing them a portion with the hypocrites, where was weeping and gnashing of teeth (Matt. 24:48-51).

Last days of Judah's Commonwealth Ch 2.