When Jesus speaks about the imminent destruction of the Jerusalem Temple and about the end of time, He undoubtedly has in mind not a distant future but a near and even immediate one: the Temple was destroyed by the Romans after the anti-Roman uprising raised by the Zealots...
When Jesus speaks about the imminent destruction of the Jerusalem Temple and about the end of time, He undoubtedly has in mind not a distant future but a near and even immediate one: the Temple was destroyed by the Romans after the anti-Roman uprising raised by the Zealots in A.D. 70, only a few decades after the conversation reported by the evangelist.
Jesus mentions "pains" (the corresponding Greek word literally means "birth pangs" or the pain experienced in childbirth), pointing to famine, epidemics, natural disasters, and wars as their source and root (such is the meaning of the corresponding Greek word, which literally means "beginning," "cause," "source"). The "pains" mentioned by the Savior are clearly connected with the birth of something new: in this case the Kingdom, which, as He repeatedly said, must sprout in the world like a seed thrown into the ground.
By "pains" here He clearly means what in Jewish tradition is usually called "messianic woes": persecutions and cataclysms that fall upon the people of God just before the coming of the Messiah, marking the imminent arrival of the messianic age and the establishment of the messianic Kingdom. As one can see, Jesus is speaking precisely of these woes: to famine, epidemics, earthquakes, and wars there are added here persecutions of His disciples. All that is listed takes place against the background of the appearance of many false messiahs, who spring up like mushrooms after rain, leading after themselves the gullible, whom they then abandon to their fate.
There really were many such false messiahs in those days. All of them called for uprising and war, and all such uprisings ended in punitive expeditions; moreover, the leaders often managed to slip away, while punishment fell on the heads of those who did not want to flee or did not have time to do so. Thus it turns out that history, according to the Savior's words, ends with the end of the Second Temple, built by the repatriates who had once returned to Judea from Babylon. Everything further is no longer the former history proceeding on its usual course, but something new, taking place according to different, new laws.
2
2:1 My brethren - The equality of Christians, intimated by this name, is the ground of the admonition. Hold not the faith of our common Lord, the Lord of glory - Of which glory all who believe in him partake. With respect of persons - That is, honour none merely for being rich; despise none merely for being poor.
2:2 With gold rings - Which were not then so common as now.
2:3 Ye look upon him - With respect.
2:4 Ye distinguish not - To which the most respect is due, to the poor or to the rich. But are become evil - reasoning judges - You reason ill, and so judge wrong: for fine apparel is no proof of worth in him that wears it.
2:5 Hearken - As if he had said, Stay, consider, ye that judge thus. Does not the presumption lie rather in favour of the poor man? Hath not God chosen the poor - That is, are not they whom God hath chosen, generally speaking, poor in this world? who yet are rich in faith, and heirs of the kingdom - Consequently, the most honourable of men: and those whom Godso highly honours, ought not ye to honour likewise?
2:6 Do not the rich often oppress you - By open violence; often drag you - Under colour of law.
2:7 Do not they blaspheme that worthy name - Of God and of Christ. The apostle speaks chiefly of rich heathens: but are Christians, so called, a whit behind them?
2:8 If ye fulfil the royal law - The supreme law of the great King which is love; and that to every man, poor as well as rich, ye do well. Lev 19:18.
2:9 Being convicted - By that very law. Exo 23:3.
2:10 Whosoever keepeth the whole law, except in one point, he is guilty of all - Is as liable to condemnation as if he had offended in every point.
2:11 For it is the same authority which establishes every commandment.
2:12 So speak and act - In all things. As they that shall be judged - Without respect of persons. By the law of liberty - The gospel; the law of universal love, which alone is perfect freedom.For their transgressions of this, both in word and deed, the wicked shall be condemned; and according to their works, done in obedience to this, the righteous will be rewarded.
2:13 Judgment without mercy shall be to him - In that day.Who hath showed no mercy - To his poor brethren. But the mercy of God to believers, answering to that which they have shown, will then glory over judgment.