In the calculations of men, events unfold themselves as the effects of causes which are known to be operating. But, while this has its truth, to faith it is God who, in His supremacy, holds a seal in His hand, to stamp each day with its character or sign.
This gives the soul a fresh interest in the passing moments. Some of them may be more impressively stamped than others, but all are in progress, and each hour is contributing to the unfolding of the coming era. Like the seasons of the year, or the advances of day and night. Some moments in such progresses may be more strongly marked than others: but all are in advance. Every stage of Israel's journey through the desert was bringing them nearer to Canaan, though some stages were tame and ordinary, while others were full of incident. And so, all the present age is accomplishing the advance of the promised kingdom, though some periods of it have greater importance than others.
These " signs of the times," or sealing of God's hand upon the passing hour, it is the duty of faith to discern. Because they are always according to the premonitions of Scripture. Indeed, current events are only " signs," as they are according to, or in fulfillment of, such previous notices.
The words of the prophets made the doings of the Jesus, in the days of His flesh, the signs of those days (Matt. 12:1-231At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. 2But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. 3But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; 4How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? 6But I say unto you, That in this place is one greater than the temple. 7But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. 8For the Son of man is Lord even of the sabbath day. 9And when he was departed thence, he went into their synagogue: 10And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. 11And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. 13Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. 14Then the Pharisees went out, and held a council against him, how they might destroy him. 15But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16And charged them that they should not make him known: 17That it might be fulfilled which was spoken by Esaias the prophet, saying, 18Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall show judgment to the Gentiles. 19He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21And in his name shall the Gentiles trust. 22Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw. 23And all the people were amazed, and said, Is not this the son of David? (Matthew 12:1‑23)). And have we not words in the New Testament which, in like manner, make all around us at this moment, or in every century of the dispensation, significant? Have not words, which we find there, abundantly forecast the characters of such dispensation, and given beforehand the forms of those corruptions that were to work in Christendom? They have told us what now our eyes have seen. They told us of the field of wheat and tares-of the mustard seed which became a lodging place for the fowl of the air -of " the unmerciful servant," or of the Gentile not " continuing in God's goodness " -of the great house, with its vessels unto, honor and dishonor, and of other like things. They told us of " the latter times," and of " the last days," and they still tell the deadly character which that hour is to bear that is to usher forth the man of sin, and ripen iniquity for the brightness and the power of the day of the Lord.
All this is so. And let me ask, if every hour be, after this manner, bearing its character, or wearing its sign, what mark are we, individually, helping to put upon this our day Is the purpose and way of the Lord ripening into blessedness, at all reflected in us? or, are we, in any measure, aiding to unfold that form of evil which is to bring down the judgment? If the times were to be known and described according to our way, what character would they bear; what sign would distinguish them?
These are inquiries for the conscience of each of us. We cannot be neuter in this matter. We cannot be idle in this market place. It may be but in comparative feebleness, but still, each of us, within the range of the action of Christendom, is either helping to disclose God's ways, or to ripen the vine of the earth for the winepress of wrath.
The Lords tells us that the sign on which our faith must rest is that of a humbled Christ, such a sign as that of Jonah the prophet. Our faith deals with such a sign, because our need as sinners casts us on a Savior, or a humbled Christ. But hope may feed on a thousand signs. Our expectations are nourished by a sight of the operations of the divine hand displaying every hour the ripening of the divine counsels and promises, in spite of the world, and in the very face, of increasing human energies.
These signs may be watched, but watched by the saint already in the place and attitude assigned him by the Spirit. They are not to determine what is his place, but they may exercise him in it. His place and attitude is beforehand and independently determined for him-waiting for the Son of God from heaven.
This posture the Thessalonian saints assumed on their believing the Gospel (1 Thess. 1:9, 109For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; 10And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:9‑10)). The apostle seems afterward to strengthen them in that posture, by telling them that from it they were to be caught up in the clouds to meet the Lord in the air (1 Thess. 4:1717Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:17)). And again afterward, he seems to guard them against being disturbed in that attitude, against being tempted to give it up, by further telling them, that that place of expectation should be changed for the place of meeting, ere the day of the Lord fell in its terrors on the world and the wicked (2 Thess. 2:11Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (2 Thessalonians 2:1)). And still further. This very posture of waiting for the Son from heaven had-induced a certain evil. The Thessalonian saints were neglecting present handiwork. The apostle does not in any wise seek to change their posture, but admonishes them to hold it in company with diligence and watchfulness, that, while their eye was gazing, their hand might be working (2 Thess. 3)
Admonitions and encouragements of the like tendency, that is, to strengthen us in this place and posture of heart, the Lord Himself seems to me to give, just at the bright and blessed close of the volune.
" I come quickly " is announced by Him three times in the twenty-second of Revelation-words directly suited to keep the heart, that listens to them believingly, in the attitude of which I am speaking. But different words of warning and encouragement accompany this voice.
" Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book " (Ver. 7). This warns us, that while we are waiting for Him, we must do so with watchful, obedient, observant minds, heedful of His words.
Behold, I come quickly; and my reward is with me, to give every one according as his work shall be" (Ver. 12). This encourages to diligence, telling us, that by the occupation of our talents now during His absence, on the promised and expected, return He will have honors to impart to us.
"Surely, I come quickly," is again the word (Ver. 20). This is a simple promise. It is neither a warning nor an encouragement. Nothing accompanies the announcement, as in the other cases. It is, as it were, simply a promise to bring Himself with Him on His coming again. But it is the highest thing, the dearest thing. The heart may be silent before a warning and before an encouragement. Such words may get their audience in secret from the conscience. But this promise of the simple personal return of Christ gets its answer from the saints (" Out of the abundance of the heart the mouth speaks "), " Amen. Even so, come, Lord Jesus."
Thus the Lord, after this various and beautiful manner, does the business of the Spirit in the apostles. His own voice, in these different and striking announcements, encourages the saints to maintain the attitude of waiting for Him.
Great things are a doing. The church, the Jew, and the Gentile, are all in characteristic activity, each full of preparation and expectancy. But faith waits for that which comes not with such things. The rapture of the saints is part of a mystery, a part of " the hidden wisdom." The coming of the Son of God from heaven is a fact, as I judge, apart altogether from the history or the condition of the world around.