Some Papers on the Second Coming of Christ and on Prophecy
Charles Stanley
Table of Contents
The Coming of the Lord, the Taking up of the Church, the Judgments That Will Follow, and Then the Millennium, With Illustrative Diagram
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I. This line is intended to represent the past history of Israel, up to the coming and rejection of the Lord Jesus.
C. This circle represents the present period, during which the church of God is being gathered out of the world.
M. This circle represents the period of the millennium, or kingdom.
W. This short line, the period of judgment, between this present period of grace and the millennium.
S. This short line, the letting loose of Satan again, after the thousand years.
E. This beginning of a circle points to the eternal state.
A. This upright line indicates the ascension of our blessed Lord to heaven, at the commencement of this period.
T. This line shows the coming of Christ to take the church to meet Him in the air, which closes this period.
R. This line shows the glorious appearing, or revelation, or coming of Christ to this earth.
Q. Why have you omitted to draw the line through the circle C?
A. The line I, W, M, S, shows the history of Israel, which is broken off during this period C.
Q. Well, now, you make two circles C and M. You say one represents the period of taking out the church, or the present gospel period; and the other circle (M) you say represents the period of the kingdom set up on the earth; for my part, I thought both had been one and the same. What scripture proof have you of the distinction of these two periods?
A. That is a very fair question. Will you turn to Luke 21:24,27. You will notice in this passage, that all through the times of the Gentiles, or this period, Jerusalem is trodden down underfoot, from its destruction right through the period C; and this brings us to the short period W, the distress of all nations; and then the Son of man is seen coming in a cloud with power and great glory, which event begins the period M, or the millennium. Now, contrast this with Isaiah 2:1,4, you will notice this is what the prophet saw concerning this very same Jerusalem. Read also Isaiah 11:1-12. Now, here we learn, that after the earth is smitten, and the wicked one slain, which does not take place during the period of grace C, but during the short space of judgment (W), then this very Jerusalem becomes the metropolis of the whole earth. Thus the contrast is very striking. During this period C Jerusalem is trodden under foot, and the Jews scattered amongst all nations; while during the period of the kingdom, Jerusalem is exalted above all cities, and the Jews gathered from all nations. Again, during this period C, the earth is full of wickedness (Luke 17:26-30; Thess. 2:7-11; 1 Tim. 4:1; 2 Tim. 3:1-5). But in the period to come (M), “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” Now a few are taken out of all nations (Acts 15:14), then all nations shall bear the name of the Lord (vs. 17); now all nations reject Christ, then all nations shall come up to worship Him at Jerusalem (Luke 19:12, 14; Zech. 14:16); now Satan is the “god of this world”; then shall he be cast out, and “the Lord shall be king over all the earth” (Eph. 2:2; 2 Cor. 4:4; Zech. 14:9). Perhaps the contrast could not be put in a stronger light than it is in Romans 8. During this period C the whole creation groaneth and travaileth in pain and bondage, waiting for the glorious liberty of the children of God. Will not this be a wondrous change?
Q. Well, I had no idea that there was so much scripture to show such a distinction. It must be very important rightly to understand what period scripture refers to. Is it not?
A. Indeed it is; and where the dispensations are not understood, all must be sad confusion. I would point out one instance; the beautiful passage in Isaiah 61:1-2, both periods, and the day of vengeance betwixt them, are in this verse. “To proclaim the acceptable year of the Lord (C), and the day of vengeance of our God (W); to comfort all that mourn (M)”; and to the end of the chapter the prophet describes the millennial kingdom. If you compare this with Luke 4:17, you will find the Lord shut the book in the middle of this verse. So far the scripture was fulfilled. Little did those think, who heard Him, that before the book of wrath and vengeance should be opened (Rev. 5, 6 to 19), this long period of more than 1800 years, of grace, should intervene. Yes, this long period lay hid in the middle of that verse.
Q. Will you now tell me what you mean by the line A?
A. I must just remind you that the line I points out the history of Israel or the Jews, up to the birth, and death, and resurrection of the Lord Jesus Christ. The line A, then, shows His ascension to heaven.
Q. Does the Scripture connect that event at all with His coming again?
A. Yes, it does very strikingly, to show two things: that He will come in person, and that He will come at the commencement of the period M, the millennium.
Q. I never knew that — Where is it, pray?
A. That He will come in person is very clear from Acts 1:10-11. “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.”
And WHEN is quite as plain from Acts 3:21, “Whom the heaven must receive UNTIL the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets, since the world began.”
Nothing, then, is more certain than that at the beginning of the period (M), or times of restitution, Christ will come again in person.
Q. This seems very plain; but why do you make the line A before the circle C?
A. Because the church did not exist before Christ ascended up to heaven.
Q. Indeed! Why what was there, then, before?
A. First, saved individuals, as Abel, Enoch, Job, and then a nation in the flesh — the Jews — called of God, and on their part professing to be keepers of His law. And this continued until they murdered the Son of God. Thus, the cross abolished Judaism, and put an end to all man’s pretensions to stand before God on the ground of works. Thus, when Christ had ascended up to heaven, the Holy Ghost came down on the day of Pentecost. All was then changed. Jesus in heaven proved the mighty work of redemption was finished. God is just, and the justifier of him that believeth (Rom. 3:19-28; 2 Cor. 3:13, 14; Col. 2:11,17).
Q. I had not thought how very great the change must be from Judaism to Christianity; and still I do not think I quite know what you mean by the church. Will you explain a little more fully what you mean, and tell me, what is the difference between the church and all the saved before Pentecost, and the saved after the church is taken from this earth to meet Christ in the air?
A. There are two terms used in Scripture to describe the church, which cannot be applied either to the saved before or after the church. The first is, “the body,” and the other is, “the bride of Christ.” You will find much about the first in 1 Corinthians 12:12, 27. Is not this very wonderful, that all saved persons now are not left as before, as separated saved persons, or even as distinct societies of saved persons? But all saved persons now, by the Holy Ghost, form ONE BODY. And more, this body, a heavenly body, because joined to Christ the head in heaven — risen with Him (Eph. 1:22-23; 2:4-6). To show how very distinct this is from Israel, or anything before, this wondrous mystery was not even made known in the past ages (Eph. 3:4,10; 4:4-12; Col. 1:18 ;Rom. 16:25-26). And then as to the second term, “The bride,” how different is the position of a wife in a family from all other persons! They may be guests, and of the same family; but their position is altogether different. Such is the wondrous distinction, the elect assembly gathered during this period C is destined to share with a glorified Christ forever (Eph. 5:23-32; Rev. 19:6-9; 21:9,11). But these precious truths can only be learned by the Spirit’s teaching, leading our souls into close communion with God in His own word.
Q. I am looking at the line T. Is there anything in Scripture about this taking the church to meet Christ?
A. In 1 Thessalonians 4:13-18 there is a very plain passage. The 17th verse states, “We who are alive and remain shall be caught up together with them [who were asleep in Christ] in the clouds, to meet the Lord in the air.” And also in 1 Corinthians 15:51, “Behold, I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye.” In Titus 2:13, “Looking for that blessed hope (T) and the glorious appearing of the great God and our Saviour Jesus Christ (R).”
Thus we see that the apostle, and all who had been “turned to God from idols, to serve the living and true God and to wait for His Son from heaven,” not only believed in this taking up to meet Christ, but were actually looking for the blessed event. Read, also, 1 Thessalonians 2:19; 5:23; 2 Thessalonians 3:5; Hebrews 9:28; 10:37; James 5:8 Peter 1:7, 13; 1 John 2:28; 3:2; Revelation 22:7,12,20. Surely this is no speculative doctrine, but a great practical truth, a solemn reality, that the Son of God may come, and take the church this hour to meet Him in the air. Can you say this is your hope?
Q. I really feel it is a very serious question. It almost makes me tremble, the very possibility of that great event taking place this hour. Tell me what would enable me to look for Christ’s coming with joy?
A. Peace with God; the certainty that you are justified from all sin and condemnation; the certainty that when you meet Christ, you will meet Him who has loved you, and washed you from all your sins in His own blood. This certainty alone can enable you to look for this blessed hope.
Q. Aye, that is true; but how am I to get that certainty?
A. As a ruined sinner, receiving Christ as your entire salvation; believing in Him with all your heart; confessing Him with your mouth. If you have thus received Him, you are justified, you may be certain. God says it — it must be true; for God cannot lie.
Q. Well, I do think if my mind was more settled, as to the certainty of my having peace with God, I could even long for the coming of Christ. But I thought a great deal of scripture had to be fulfilled yet; if so, then how is it possible that Christ may take the church this hour?
A. That is a difficulty, I know, with some, but the answer is simply this: such scriptures have not to be fulfilled, before the coming of Christ to take the church, but after it. And that is just the reason why I place the short line (W) between the taking of the church (T) and the coming of Christ in judgment to this earth (R). There are many passages which refer to this period of judgment, all of which have to be fulfilled. And all will be fulfilled, after the church is taken, during this short period (W). This is very clear from 2 Thessalonians 2:1-2. It appears from the persecutions that raged, and the great tribulation that these saints were enduring, some had tried to persuade them that the day of the Lord was come. The apostle shows them the impossibility of this; as they ought to have known, that before then they would be gathered to Christ. This had been implied, in the first epistle, as they were not of the night; and he had no need to write to them about the day of the Lord. So now he says, “Now, we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind... as that the day of Christ (the Lord) is at hand,” — or is come. He then goes on to show the fearful state of this world, when the Spirit of God, I doubt not, with the church, is taken away. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming. You may judge what the fearful character of this period (W) will be, and the coming of Christ in judgment, called the day of the Lord, which closes it, by reading the following scriptures — Psalms 82:8; Isaiah 2:12, 21; 13:6,12; Daniel 12:1; Joel 2:1-11; 3:9-16; Zephaniah 1:7,14-18; 3:8; Malachi 4:1; Matthew 24:21-22.
The Book of Revelation, from the 6th to the end of the 19th chapter, is mostly occupied with these terrible days of the fierceness of the wrath of Almighty God. This short period is marked (W).
The order of this wonderful book, Revelation, may be illustrated by the diagram. Thus, after the introduction, which occupies the first chapter, the 2nd and 3rd chapters, containing the addresses to the seven churches, describe the condition of the things that are now in Christendom during the present period (C). Then 4 and 5 take us up and let us see the redeemed above with the Lord. Then the 7, 8, 9, 10, 11th, and on to 19, show what will take place during the period W; and then the thousand years in Revelation 20, or period M, after which (S) Satan is loosed a little season; and then, Revelation 21, (E) the eternal state.
Q. I hope to examine the book of Revelation more closely: I never could make out the order of it before. But now as to the line R; do you not make two comings of Christ; and what proof have you in Scripture that there is any difference between the taking (T) and the revelation of Christ (R) at His coming to this earth?
A. There is the most clear proof of this. You remember at the taking, often called the “rapture”, the sleeping saints will be raised and the living ones changed and caught up to meet the Lord in the air. Now compare it with 2 Thessalonians 1:7-10; Jude 14, 15; Revelation 1:7. In these passages it is the very opposite of going up to meet the Lord, as at the taking (T); it is Christ coming in judgment on an ungodly world. This judgment of living nations is described in Matthew 25:31-46.
Q. Why, is not that chapter a description of the last day and the general judgment?
A. Oh, no! If you compare it with Rev. 20:11-15, you will observe it is as different as possible. So far from all nations being gathered together, and judged, and separated which takes place at the commencement of the millennium (M), after the close of this thousand years the heavens and earth flee away, and the dead, small and great, stand before the great white throne of God at the end of the short period (S).
Q. Then during the millennium do you expect that all persons saved now will be on earth? and that Christ will also live on earth and reign over them?
A. The Scriptures teach that the earthly kingdom of Christ will be composed first of the Jews, and Israel in their own land; and all nations then on earth brought into subjection to Israel, and to Christ, the King of kings (Jeremiah 23:5-8; Zephaniah 3:8-20; Zechariah 14:8-21; Isaiah 2:1-4; 9:6-7; 11:1-11; 61:4-9). The church, composed of all the saved during this period (C), will share and enjoy the heavenly glory of Christ (John 14:1-3; 17:22; Ephesians 1:3; 2:4-7; 3:9-11; Revelation 5; 19:7-8; 21:9-11). The church will also reign with Christ over this earth. See Greek of Revelation 5:10, also 1:6, 19:14.
Oh reader, let me add one word more on the present work of God by the Holy Ghost “in visiting the Gentiles to take out of them a people for His name.” What grace is this? Lost sinners are being brought to Christ. And not one that is brought can ever be cast out. Can you say from your very heart that Christ is your all? that as a sinner you have found Him to be your Savior? Oh, wondrous message to guilty men: “Be it known unto you, that through this man is preached unto you the forgiveness of sins; and by Him all that believe are justified from all things; from which ye could not be justified by the law of Moses” (Acts 13:38-39). Justified! Yes, it is God that justifies. Who shall condemn? If a believer, will you not look for, and wait for the coming of Him who loved you and washed you in His own precious blood? Oh, can you say: “The coming of the Lord is nothing to me. What does it matter, if I only get to heaven, whether the Lord comes or I die.” Consummate selfishness! What would you think of a wife, whose husband was in a distant land, saying, “The return of my husband is nothing to me”? Where would be the affection of that heart that could receive a letter announcing that his return might be expected every day, and yet could lay aside that letter with indifference, saying, “It does not concern me”? The Spirit of God is arousing the cry, “Come, Lord Jesus.” A voice is heard from heaven, “Behold, I come quickly.” Is it possible for you to know the love of Christ, and say, “That voice does not speak to me”? Yes, if you are a Christian, that voice of love speaks to your very heart. It is your heart Christ wants. It is not your head filled with prophetic theories. He wants to hear, He counts on hearing the bride say, “Come, Lord Jesus.” And again He says, “Surely I come quickly.” Oh, that the whole church of God may be aroused to cry from their very heart. “EVEN SO, COME, LORD JESUS!”
Awake! Awake! Behold the Bridegroom Cometh
Matthew 25:1-13
1. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
2. And five of them were wise, and five were foolish.
3. They that were foolish took their lamps, and took no oil with them:
4. But the wise took oil in their vessels with their lamps.
5. While the bridegroom tarried, they all slumbered and slept.
6. And at midnight there was a cry made, Behold the bridegroom cometh; go ye out to meet him.
7. Then all those virgins arose, and trimmed their lamps.
8. And the foolish said unto the wise, “Give us of your oil; for our lamps are gone out.”
9. But the wise answered, saying, “Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.”
10. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage; and the door was shut.
11. Afterward came also the other virgins, saying, “Lord, Lord, open to us.”
12. But he answered and said, “Verily I say unto you, I know you not.”
13. Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
What a difference it would make in the professing church, if this, and similar portions of God’s word, were really believed. The invasion of England could not give greater surprise, or alarm, than would be the awakening of the slumbering church to the fact that the Lord was really coming: yet such is the case; and the ignorance and sleepy carelessness of the great mass of professors, but proves the divine inspiration of this parable.
Let it be remembered that this parable was spoken before the present state of things had any existence; and yet, no person could now write a more striking description of the present state of that which bears the name of God on earth. True, it was spoken to the Jews; but its instruction to us is no less solemn.
Now, to come to the point at once, what would be the case with the multitudes who profess the name of Christ, if He should come at this moment? What would mere profession be worth — the lamp without the oil?
It is written, the foolish took no oil with them. Yet they took their lamps, and went forth to meet the bridegroom. How common this is in our day! It is quite enough to belong to some religious society; a name to live, but dead. Perhaps, a beautiful lamp; but no oil, and no light. Is this my reader’s condition? Then, there is not a moment to be lost —no, not a moment; for it is Jesus who says, “Surely, I come quickly” (Rev. 22:20). Rest not a day, nor night, until you know with certainty, that you have oil in your vessel. These are the words of truth, “Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh” (Matthew 24:44). And again, “The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety, then sudden destruction cometh upon them” (1 Thess. 5:2-3). Yes, is it not the Lord Himself who assures us, this awful event will take the world with as great surprise as did the flood in the days of Noah, and the overthrow of Sodom in the days of Lot? Now, to say the least of it, does not this subject demand a most serious consideration?
However men may explain away the Scriptures, the fact is the same: we are evidently approaching this great event — the coming of the Lord.
The very world seems conscious that some great event is at hand. If you have not got oil in your vessel, then what a terrible day is at hand. What a test this is! Look at it fully. Test your condition by this great event. Suppose the trumpet sounds to call the dead and living saints to meet the Lord in the air, in one hour from the time you read these words, (and who can say it will not?) Now are you ready to meet Christ? Does the thought give you joy? Are you sure you are His — that your sins are pardoned — that He is your Savior, your righteousness, your sanctification, your all? Does your heart long to see Him, who has loved you, and given Himself for you? Oh, what joy then to know that in one hour you may see Him and be like Him! Before God, is this your blessed hope? Or, are you afraid to think of the possibility of this taking place in one hour?
I must speak out, from close observation, and careful comparison of this parable with the actual state of things in this day. It is evident we have arrived at the time when the alarm must be sounded. The Lord grant that the timely warning may be heard.
Is it not fearful to contemplate how few know with certainty, or even wish to know, that they have oil in the vessel? In our day, it seems quite enough to be a member somewhere, and then fall fast asleep. If any one questions the truth of these statements, let him faithfully and affectionately put the question to all the members of any church or society, in almost any town in England; and the answer from at least five out of ten will be, “I hope I have oil in the vessel, but cannot say with certainty whether it is so or not.” So let me press home the madness of leaving this solemn question in uncertainty. The moment is fast approaching, when the door being shut, it will be utterly in vain to cry, “Lord, Lord, open unto us!” How fearful the sound of those words, “I know you not!” Who can conceive the everlasting anguish of heart to reflect on a life of self-delusion; — a lost soul to say, I was a professor, a teacher, or a preacher? I often read the parable of the ten virgins. Oh, fool that I was! little did I think my own case was described in that parable.
Oh, my readers, let me ask you, point-blank, are you saved? Have you the blessed assurance that God has for Christ’s sake forgiven your sins? Have you received Christ? Let me once more remind you, it does not matter a straw what profession you make; if you have not got Christ, your profession will only aggravate your misery. These are the words of Him whose name you bear, “Behold the Bridegroom cometh, go ye out to meet him.” Oh dead, sleeping professor, “Behold He cometh.” What would you think if you saw a child trying to stop a railway train? Just as soon will human reason and unbelief hinder the coming of the Son of God. “Every eye shall see Him” (Revelation 1:7). The moment is fixed. What a moment for this world! What a moment for the five wise, and what a moment for the five foolish! What a moment to you and me! Glorified in the presence of Christ; or cast into outer darkness. Momentous question. Oh, sleepy world, awake, awake!
And blessed be the God of all grace, what an awakening there has been, and still is, in so many different parts of the world. Amongst all classes, the mighty power of the Spirit of God has been felt.
Cold professors, empty lamps, have been awakened from the sleep of death. The drunkard, the harlot, the most careless and hardened have been suddenly awakened to the awful sense and burden of sin. No words can describe the agony of soul through which they have passed. Thousands, and tens of thousands, have been brought to enjoy the blessed certainty of God’s pardoning love and righteousness, the Holy Spirit assuring their hearts that “the blood of Jesus cleanseth them from all sin.” God has been pleased to use the humblest means in accomplishing this mighty work. I have seen one after another brought to hear the word by a servant girl. She continued in prayer for them, and, in answer to prayer, they were immediately brought to God, and found peace. Little boys have gone into the street, and brought in careless sinners, who have gone out justified from all things. In one place a blind infidel; in another, a cursing old sailor, utterly broken down with the sense of sin, and then filled with the joy of Christ. Old men from seventy to eighty, and little children of six, alike brought to know the certainty of salvation through the blood of the Lamb. Whole families converted! Yes, and though fifty miles, yes, I have known them hundreds of miles apart, yet converted at the same time.
Oh! do not all these things say, “Behold He cometh, go ye out to meet Him?” One word more as to the lamp. A man must have oil in his lamp or he cannot have a steady light. Oil first, and then the light. He may light the wick without oil. There may be a great blaze for a moment, but it cannot endure. How soon it goes out!
In like manner, a man must have Christ first, then the light; he must have the Holy Spirit first, and then a holy walk will follow. A sinner trying to get salvation by a holy walk is like a man trying to get oil by burning the cotton.
If this is your case, my reader, if you have been seeking salvation by good works or a holy life, if you ever have made a great effort to be a better person, yes, and for a time have made a flaming profession that you were a better person, then let me ask you to take an empty lamp, polish well the outside; put in your wick, but put no oil in it; place it on your table at night, light the wick, and sit down and watch it. Ah! what a flame for a moment; but I think I hear you say, as it goes out, “Ah! that is I; I have done my best to burn, but my lamp is gone out.” Man’s utmost effort ends in darkness. Oh! how many who once appeared flaming lights are now in the darkness of despair; they never had Christ, and therefore could not endure. We cannot alter God’s order. There must be the cause before the effect. The flame would as soon produce oil as good works produce salvation. The five foolish virgins found, to their cost, that the one thing they needed was oil. “Give us of your oil,” they say, when it was too late.
What a wail of despair will arise in that day from multitudes who have had the formal lamp of profession, but have never had Christ in their heart. There is a solemn danger in the present day to the children of Christians; they grow up zealously attached to the sect of their parents, and, with an empty lamp, slumber in fatal security; or sincerely striving for a time (without oil) to imitate the light of their parents, they become discouraged by repeated failure. Satan whispers, “It is all a sham;” and they are but too ready to be snuffed out, in infidel darkness.
Anxious, awakened soul, do you say, Tell me how I may get oil for my empty lamp — salvation for my perishing soul? How can I be ready to go in and be with Christ, before the door is shut on all without? Ah! is this the cry of your wounded heart? Then I have good news for you. All is done; God hath fulfilled His promise, in that He hath raised up Jesus from the dead. Precious, bleeding Sacrifice, Thou hast finished the work which thy Father gave thee to do. Lamb, once slain, alive again! And oh! awakened sinner, however deep the crimson dye of your sins, through this dead and risen Christ is preached unto you the forgiveness of sins: and by Him, all that believe are justified from all things (Acts 13:38,39).
Better news God could not send you; more sure news God could not make it. If God were to appear to you this moment, and speak to you face to face, He could not say more. It could not be more sure; it is the word of God to you — forgiveness of sins to you, my reader. Is not this what your burdened heart wants — to be justified by God Himself from all things? I think I hear my reader say, “How can I know with certainty that I am justified from all things?”
Tell me two things, and I will tell you a third.
1st. “Do you believe with certainty that Jesus, the Son of God, died on the cross, the sacrifice for sins?”
“Oh, yes, I believe that in my very heart.” “How do you know this? God says it in His word, that is how you know, is it not?” “It is.”
2nd. “Do you believe with certainty that God has raised up that same Jesus from the dead?”
“Yes, with certainty, I believe that in my very heart.”
How do you know this? By the same bore testimony of God’s word. Then I will tell you a third thing. That same sure word of God says, “ALL who believe are justified from all things” (Acts 13:39).
Now, if I am certain of the first and second, why not of the third? I know Jesus died for sins; God’s word says so. I know God raised Him from the dead; God’s word says so. I believe God. I know, then, that I am justified from all things; God’s word says so. Yes, God says plainly, all who believe are justified from all things. Oh! awakened soul, ponder these words of life. It does not say, he that feels, or he that does; feeling and doing will come after; it says, “All that believe are justified from all things.” Do you believe that Jesus died, that Jesus rose again? Then why not believe what God says to you, and to every sinner that believes? He says you are justified. Oh what deep, unspeakable joy this gives to every soul that believes what God says. Do you, I ask, believe God? Then you can no more doubt the certainty that Christ died, than doubt the certainty that you are justified. Your feelings and doings have no more to do with one than the other. Christ has died the sacrifice for sins. God has accepted the atonement; for He has raised Jesus from the dead. You believe this in your heart, and God declares you are justified. Blessed, unchangeable truth. Have you thus heard the voice of Jesus — the call of God? Jesus says to you, “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, HATH everlasting life, and shall not come into condemnation, but is passed from death unto life” (John 5:24). Ah, all here is positive, real, everlasting. Away with doubts and fears; away with a negative, dark, uncertain, false Christianity. To the soul that believes these words of Jesus, all is positive, clear, certain, yes, everlasting truth. Oh, reader! do you hear the words of Jesus — do you believe on God who sent Him? Then He who cannot lie, says, “Thou hast everlasting life” (see John 3:26, 5:24, 6:47). Could Jesus speak more plainly, “Hath everlasting life.” Oh, how many souls have been gladdened with these words of late; and why not your heart? Why should you any longer be in doubt, since Jesus speaks so plainly to your anxious soul? God in His word and by His Holy Spirit, thus witnesses to you; you need no greater witness than God. Faith is the gift of God. Do you believe God; then surely you have heard His word, for faith comes by hearing, and hearing by the word of God. Yes, for your comfort will I read you a verse of God’s soul-sustaining truth, wherein you may see how completely salvation, from first to last, is wholly of God, and therefore cannot fail, “For whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified” (Romans 8:30). Solid rock, this, my reader; all, all of God; from beginning to end — all of God. Rest, oh my soul, in God. Have you been called of God? Have you believed God? Then your justification is as certain as your call; and your everlasting glory as certain as both. Arise, poor drooping sleeper, and awake to the certainties of God; predestinated, called, justified, glorified. Enough, my God, enough. Glory, everlasting glory be to thee, my God; thou art my justifier through the blood of the Lamb.
Once more. Have you, my reader, received the record of God; “And this is the record, that God HATH given to us eternal life, and this life is in his Son. He that HATH the Son, HATH life” (1 John 5:11-12). Yes, if you have believed the record of God, you have received Christ; you are saved; you have oil in your vessel; now for the light; now for a holy life. Stop, don’t mistake; it is no use trying for a holy life if you are not sure first that you have oil in the vessel. The objecting unbeliever will say, “Oh, this man means to say, if we only believe, we may go on in sin, it is no matter; good works and a holy life are of no use at all.” I answer plainly; good works and a holy life are of no more use for salvation, than the burning of the wick is for oil. But I should be foolish indeed, to say the oil was of no use for giving and sustaining light. No, without the oil, the wick will not give light; and equally true is it, that without Christ first, without salvation first, there cannot be good works and a holy life. It is thus Paul, and every true servant of Christ, since his time to the present moment, have had to battle against the false, absurd doctrine of works for salvation. The sons of darkness cannot see this, and hence the hue and cry of slander. (See Rom. 3:8.) We fully confess that a man is justified by faith without the deeds of the law. “Not of works, lest any man should boast” (Eph. 2:9). “Being justified by his grace.” Then, says the Apostle, “I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works” (Titus 3:4-8). This is the simple clear truth of holy Scripture — oil first, and then the lamp burns. Salvation first, God’s free gift, then a holy life. Oil for light, not light for oil. Christ for a holy life, not a holy life for Christ. This is the immense difference between the truth of Scripture and the lie of darkness; the one sets forth Christ first, the salvation of every believer, and the only power and source of a holy walk; this gives peace, joy, the certainty of salvation, and power for holy works.
The other sets forth works first, with the vain hope, that if they can be perfectly performed, the soul may then be saved, and sad to say, this is pretended to be the gospel of Christ. Alas! the soul, under such blind teaching is left like the lamp without oil, in helpless darkness; sometimes a little flickering of hope and then the sinkings of despair.
Has God now delivered you, my reader, from this awful darkness? Are you now certain that you have oil in the vessel; Christ in your heart; that His words are true; you have eternal life? Oh, has God thus shone in everlasting mercy upon you? Then “I BESEECH you, therefore, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.” (Read Romans 12.)
It is only to the children of God, who are saved, that the precious precepts of God’s word are addressed. Oh, then, my fellow-believers, we who are saved with an everlasting salvation, at such a cost, let us arise, and trim our lamps. Have we not burnt too dimly? We are called to show forth the praises of Him who hath called us out of darkness into His marvelous light. Oh, how we have failed! What conformity to this world! what worldliness! what carnality! what self-will! How little subjection of heart to God. What disgraceful sectarianism. How little real love to all God’s redeemed children. How little seeking to win souls to Christ. How little real secret communion with God, without which, the outside is mere sham. Oh, come, let us return in confession to our loving Father. Let each one, with lowliness of heart, spread out his whole case before Him, who is faithful and just to forgive, and to cleanse us from all unrighteousness. The Lord is at hand. Behold the Bridegroom cometh. The lamp must be trimmed. Now may the Lord take off the charred crust, and so fill us with the Holy Ghost, that the little while before we see our Lord may be spent in the full light of His presence.
Oh, my fellow-believer, the Lamb is worthy of your whole heart. Yield all to Him, body, soul, and spirit. Yes, all: time, property, thoughts — all, all to Christ. Keep not back part. He kept nothing back. He gave all — Himself for you. Was ever love like His? Oh happy, saved, pardoned, justified child of God, hear the cry —the midnight cry — Awake, awake! and brightly shine. Christ is your light, your life, your all. By His death and agony; by His tears and groans; by the blood, and by the water that came from His pierced side; by His pierced hands, and pierced feet; by the bowing of His head, and giving up of the ghost; by His resurrection and glory; by His appearing in the air, to call you to Himself; by His smile and by His welcome; — oh, awake, awake! shake off your worldly slumber; prepare to meet your Lord. Behold He cometh, go ye forth to meet Him. Oh, God, grant that the henceforth of our little while may be spent to Thee. May not only our words and actions, but the very motives of our hearts, bear the light of your countenance. Keep us, oh, keep us, by your mighty power.
Rejecters of Christ; cold, empty professors; a few more words and tears for you. Think of those words, “and the door was shut,” “I know you not.” Satan’s world is now your choice; what will it afford you in that coming hour? What will property be worth then? What pleasure will sin afford then? What will the applause of men and Satan be worth then? Look that day in the face and tell me, what is there worth having when compared with Christ? How fearful the choice of the human heart. Have you chosen Satan’s world for your portion here? Then Satan’s hell will be your doom forever; and time so short. May God awaken you from your fatal sleep.
The form of godliness without the power, will be of no avail at the coming of the Lord; only those who had oil in their vessels went in. Yes, all who have not the Spirit of Christ will be left out; and then, oh think of the fierce day of the wrath of Almighty God. We know not the moment when the blood-bought church of God shall be caught up to meet the Lord in the air. Many things have doubtless to be fulfilled before the Lord of glory shall come to this earth in judgment on the living nations. But I do not know a single prophecy which has to be fulfilled before Christ comes to take up His saints to meet Him. Let us, then, my fellow believers, be watching and waiting to meet our Lord. Oh, what will it be to see that face; that smile — the warmth and depth of whose love no pen can write, no tongue can tell. Ah, sorrowing, suffering child of God, wait a little while, and you shall enter the joy of thy Lord; you shall be tempted no more; you shall sin no more; you shall grieve Him no more. And those that have gone before. It was hard to part, what will it be to meet — to meet to part no more! Oh, what is this world to us, who look for joys, so lasting, so divine? “I will behold Thy face in righteousness; I shall be satisfied when I awake in Thy likeness” (Psa. 17:15). Oh, think, ye poor world-despised children of God, of the glory that awaits you, forever with, and like, the Lord.
Part 1 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
We have noticed lately, as the coming of Christ draws nearer and nearer, that many Christians who have spent years in complete darkness on these subjects, are being stirred up to serious inquiry. Take the following extract from a letter before me: “I now wish for a little more light on the church during the millennial reign. You say in harmony with Joel that Christ will come to this earth and gather the living nations for judgment. Will Christ, in administering judgment, and the after blessing, be on this earth during His one thousand years’ reign? In your tract on the millennial reign, page 9, you imply that the saints will look down upon this earth. If so, how will the church be reigning with Christ? Will not the church be helping to administer in the government of the earth during the millennial reign, in harmony with the parable of the ten pounds in Luke 19:17, ‘Have thou authority over ten cities’; and so with the five pounds?” Let us turn to the scriptures for answers to these questions — questions evidently on the minds of great numbers of Christians. It will be important to notice what we find in the Old Testament as to God’s purpose of blessing to this earth, centering in the people of Israel. “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is His people; Jacob is the lot of His inheritance” (Deut. 32:8-9). “Yea, He loved the people; all His saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words” (Deut. 33:3). These and all the words of Jehovah shall be fulfilled to them, His chosen nation.
The Psalms are largely occupied with the sufferings of their Messiah, and the sufferings of the remnant of Israel. And after the sufferings, the reign of Christ, Jehovah, Messiah. In Psalms 2 the kings and rulers of the earth take counsel against Him, “Yet have I set my king upon my holy hill of Zion.” He asks for the inheritance of the earth for judgment, but asks not for it during the period of the church being gathered. See John 17:9.
We thus learn that the millennial reign will be brought about, not by the gospel, but by judgments. Then in Psalms 8 we have a greatly enlarged view of the millennial glory Christ, “O Lord, our Lord, how excellent is Thy name in all the earth! who hast set Thy glory above the heavens.” And though there is not one word in this Psalm about the church, yet the Spirit in Paul refers to it, as applicable to the great truth of Christ the Head of the church: “And hath put all things under His feet, and gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:19-23). The apostle does not go on to quote Psalms 8:7, 8. He carefully distinguishes between the celestial and terrestrial glory of the kingdom. We must keep this distinction before us in our inquiry: the glory above the heavens; and His kingdom and glory on the earth.
If you now read Psalms 72, you will have no difficulty in seeing that this is entirely the theme of the earthly dominion of Jesus, as Israel’s Messiah. But over the whole earth, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth” (vs. 8). The Psalms will become a deeply interesting study if we read them as referring to God’s future dealings with His ancient people. “In Judah is God known: His name is great in Israel. In Salem also is His tabernacle, and His dwelling place in Zion” (Psalms 76:1-2). We are told expressly that it is Israel that is before the mind of the Lord in the prophecy of Isaiah: “The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem” (Isaiah 2:1). No doubt the Holy Ghost often uses these precious chapters to the Christian. Indeed, as in the Psalms, we see a far wider range of the glories of Jehovah Jesus, than only as the Messiah of Israel, “For unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even forever” (Isaiah 9:6-7). That child, who is the mighty God, has been born, and rejected by Israel. Yet He must be established on the throne of David, according to these words of God. True, there is no statement as to His being on the earth, or the church with Him during the one thousand years.
That in Isaiah 11, which gives a very full description of His millennial kingdom, is all on earth. And the same judgment as is named in Psalms 2:9 is shown to be the prelude to the millennial kingdom. “He shall smite the earth with the rod of His mouth (vs. 4). Then the peaceful millennium, when the earth shall be full of the knowledge of the Lord, as the waters cover the sea. Israel and Judah are gathered from the ends of the earth. Yet there is no evidence again of the residence of the Messiah during the one thousand years. No doubt there is a reason for this, and that reason will yet be plain to us, as we go on. Yet He is in the midst. “Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isa. 12:6). “And it shall be said in that day, Lo, this is our God; we have waited for Him, and He will save us: this is the Lord; we have waited for Him, we will be glad and rejoice in His salvation” (Read Isaiah 25:6-9). Precious also are the promises to Israel in Isaiah 52, and then the atoning death of the Lord Jesus in Isaiah 53, and the blessing as the result in Isaiah 54, and when iniquity has come to the full, Isaiah 59, then the Redeemer shall come to Zion (vs. 20). As Paul also quotes in Romans 11, when the time of the kingdom and glory is come to Israel: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” But still not one word as to the church being on the earth with Christ. (Isa. 60:1).
Let us read Isaiah 61 carefully. We know that verse 1 and half of verse 2, as quoted by the Lord in Luke 4, refers to His presence then on earth. And though as to His body He is now above all heavens, yet all through this period of the church He still continues through His gifts to proclaim here the acceptable year of the Lord. It is actually the jubilee up to this moment. He is still proclaiming liberty to the captives, and the opening of the prison to them that are bound. Now read Isaiah 61:3 to end of chapter 62. What wonderful blessing for Zion, Jerusalem, and Israel, and the Gentiles during the millennium! But no statement as to the church. Indeed it was hid (in God, not in the OT Scriptures), as we are told in Ephesians 3.
Many details are given as to how all this will be brought about in Isaiah 66:8-22. All nations shall come up to Jerusalem to worship. The reign of Messiah is also foretold in Jeremiah 23:5-7: “In His days Judah shall be saved, and Israel shall dwell safely.” And there can be no doubt to those who believe the Word of God, that all this shall be fulfilled.
In the prophet Ezekiel we have some most remarkable details as to the millennial kingdom. The wondrous grace of God to Israel, Ezekiel 37:23-28. We learn here that (a scion of the house of) David will have the place of king and prince in the millennial kingdom. “My tabernacle also shall be with them: yea, I will be their God, and they shall be My people. And the heathen shall know that I the Lord do sanctify Israel, when My sanctuary shall be in the midst of them for evermore. Then after the destruction of their great enemy of the north in Ezekiel 38 and 39, we have the description of the millennial temple in Ezekiel 40-47. Yet there is no special reference to Messiah having His residence, or bodily presence, in this temple. In other words, there is nothing to indicate that this temple is the center of Christ’s throne or reign. The prince of Ezekiel 46 must not be mistaken for Christ; verse 2 could not be true of Christ; “He shall worship at the threshold of the gate.” Daniel says: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days.” And the glory of the terrestrial kingdom is given to Him (Daniel 7:14). The same kingdom and dominion is also given to the saints of the Most High (vs. 27).
In Micah also very distinctly is it foretold that that blessed One, who was born in Bethlehem and has been taken up to the Father in heaven, is to be ruler in Israel, “Whose goings forth have been from of old, from the days of eternity” (margin). In Zephaniah 3 after the judgment (vs. 8), comes the glorious reign: “The Lord thy God in the midst of thee is mighty; He will save, He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing.” So, in Zechariah again, after the judgment comes the reign of Messiah. “And His feet shall stand in that day upon the mount of Olives” (Zech. 14:4). “And the Lord my God shall come, and all the saints with thee... and the Lord shall be king over all the earth: in that day shall there be one Lord, and His name one” (Zech. 14:5). How great is the blessing reserved for the remnant of Israel, who shall be saved as objects of mercy. The earthly supremacy shall surely be theirs, and theirs the earthly glory with Jesus, when He shall be King over all the earth. Yet we must admit there is nothing in the Old Testament that implies that the supreme place of the throne of Jesus, Lord of all, will be on this earth, or that it will be the dwelling place of Himself and the church His bride. While it is as clearly revealed that Israel will have a place of wondrous dominion and glory in their land, when we come to the New Testament’s fuller revelation of the purposes of God, we shall then see the perfect harmony of all Scripture as to the coming reign of Christ. Before we do that, the reader would do well to turn and compare the whole scope of promise and prophecy in the Old Testament. Study carefully the context of the scriptures referred to in this short paper. Do not forget that the Holy Spirit means what He says. When He speaks of Israel or Jerusalem, He means Israel and Jerusalem, and not the church.
This world’s cup of iniquity and apostasy is fast filling up. How rapid the increase of worldly pleasures and amusements, infidelity and superstition, and the nations preparing for mutual slaughter. Soon He will come. He says, “I come quickly.” All this makes our inquiry, the millennial reign of Christ, deeply interesting. Let us then look in the next place at the teaching of the New Testament.
Part 2 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
Will He be on this earth during the 1000 years. Will the church be with Him on earth? We have already seen there is no evidence in the Old Testament that the church will be on this earth during the millennium. And further, that though Christ will come to this earth in person, and be King over the earth, yet we need further light before we can fully answer the question, “Will He be on this earth during the 1000 years?” We will now turn to the New Testament.
We find that though there may be fuller revelations of the glory of Christ, yet all is in perfect harmony from Genesis to Revelation, quite as much so, though written during so many centuries, and by so many men, as if God had spoken by one writer only. The angel said to Mary, “And, behold, thou shalt conceive in thy womb and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end” (Luke 1:31-33). Thus to simple faith His future reign over Jacob is as certain as His past incarnation. Exactly as foretold by Isaiah, the very JESUS, who was born of the Virgin Mary, shall sit on the throne of David, and every promise in the Old Testament shall be fulfilled. “And they shall see the Son of man coming in the clouds of heaven, with power and great glory.” (See Matthew 24:30; Luke 21:27). They shall not see a spirit, nor will it be a spiritual coming; but the very same Jesus will come who died on the cross, and rose again. “And when He had spoken these things, while they beheld, He was taken up; and a cloud received Him out of their sight. And while they looked steadfastly toward heaven, as He went up, behold, two men stood by them in white apparel; which also said, “Ye men of Galilee, why stand ye gazing up into heaven? THIS SAME JESUS, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:9-11). He will then surely come to this earth in person — that same Jesus. This is clear and certain. It is also as clear that He will come at the commencement of the millennium. Christ having suffered all things foretold by the prophets, Peter calls on Israel to repent. He says, “Repent ye therefore, and be converted, that your sins may be blotted out, when [or and] the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:19-21). Yes, God hath spoken, it must come to pass. Do we read the prophets as God speaking to us? Yes, Jesus is received up to heaven, and He will remain there until the millennium, or times of refreshing, as here described.
But nowhere have we yet found such a thought as that He will be merely an earthly potentate, dwelling on this earth. His glorious reign on earth is only a part of His dominion and glory. Now, as Paul found it impossible to utter the things that he heard, “When he was caught up into paradise, and heard unspeakable words, which it is not lawful [or possible] for a man to utter” (2 Cor. 12:4), so we believe there are future glories of Christ, which do not yet appear to us, and therefore of which we cannot write or speak — even glories of Jesus, as Man, which He will share with the church. As we further read, “Behold, what manner of love the Father hath bestowed upon us... Beloved, now are we the children of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as he is” (1 John 3:2). While this is so, yet we may enter a little into the distinct heavenly blessing and glory of the church, very peculiar and quite distinct from, or even in contrast with, the earthly glory of Israel on earth. Let us now turn to further unfoldings of the purposes of God, “The riches of the glory of His inheritance in the saints.”
In the first eight verses of Ephesians 1, we have the complete salvation of each saint predestined for the heavenly glory. If you are a believer, beloved reader, here is your complete salvation. But what a contrast to every blessing promised to Israel. God our Father takes the place of their Jehovah. They will indeed be blest in earthly places. We now worship the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ. All is of God, He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love. What a salvation! And more than this, having predestined us unto the adoption of CHILDREN by Jesus Christ to Himself. To the praise of the glory of His grace, wherein He hath made us accepted in the Beloved, or brought us into the same favor in the Beloved. And Christ has accomplished this eternal purpose of our God and Father, “In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” What a salvation of God our Father, by and in Jesus Christ our Lord. It would be very sweet to our souls to go over each part of this salvation, and thus give “thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light” (Col. 1:12). You will notice in Ephesians 1:9 to the end, the heavenly inheritance is opened up to us, so far as we can bear it now. Our Father makes known to us the mystery of His will what He hath purposed in Himself. “That in the dispensation of the fullness of times, He might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him.”
Mark, we are not here spoken of as His inheritance, but “in whom also we have obtained an inheritance” (Eph. 1:11). And further, the purpose of God is to gather together in one all things in Christ, both which are in heaven and which are on earth, even in Him. At present believers are sealed with that holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession unto the praise of His glory. The purchase is paid, but the redemption of the inheritance has not yet taken place. Now what is that inheritance but all things in heaven and earth? Alas, not those in hell or in the lake of fire. They have rejected the riches of His grace until it is forever too late. The apostle says, “That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him; the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints (Eph. 1:17-18). And what is that revelation? God has raised Jesus far above all the heavens, “and hath put all things under His feet, and gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all” (Eph. 1:22-23). We see not yet all things put under Him (Heb. 2:8-9); but we see Him crowned with glory, having tasted death for all things. We further see when all things shall be put under Him (1 Cor. 15:24-28).
Oh how vast the inheritance. He who created all things in the heavens and the earth shall reign over all (Col. 1:16,18). View those vast heavens, all the works of His hands. Is it not impossible to describe that which is infinite? Oh the glory of that grace that has made us co-heirs with the Son. Faith knows no difficulties, with God all things are possible: distance inconceivable disappears. Jacob at the foot of the ladder can see Jehovah at the top. Jesus above all heavens is seen by the dying martyr Stephen. In a moment He appears in glory to the persecutor, Saul. Absent from the body, the spirit of every believer who departs is present with the Lord. This is all beyond a mortal’s ken, but clearly revealed in the wondrous Word of God.
Soon that morn will break, far too bright for mortal eyes. This earth is indeed a part, a wondrous part, of His inheritance. Here sin has run its course. Here the greatest event, the very central act of eternity, has been accomplished, the atoning death of the cross for my sins; and here shall the Saviour shine in His glory. But you will see this earth will be far short of being the center and the circumference of His glorious inheritance, and the glory given to Him as man, is given to us. Oh, the riches of His glory.
If we look at the heavenly millennial glory of the church, the bride, we see the same wondrous connection between the heavenly and the earthly during the millennium (Rev. 21). But the church is heavenly, “Descending out of heaven from God, having the glory of God: and her light [or shining] like unto a stone most precious, even like a jasper stone, clear as crystal.” And yet the administration is evidently connected with Israel and the earth (Rev 21:10-12).
From all these scriptures we may learn that the reign of Christ and His bride will be over the heavens and the earth; so that the parable of ruling over ten cities, or five, is just to show this, that the reward will be in proportion to the diligence in serving Him. This must not be confounded with our salvation, perfect and eternal, of God, in Christ Jesus.
Oh the riches of the glory of God!
Part 3 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“Please explain the meaning of the last day in John 6:39 and 44, as compared with the second resurrection.”
In this gospel the word “hour” or “day” is used sometimes to denote a period of time, not a literal hour, or day. “But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship Him” (John 4:21,23). “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” Now this “hour,” of which the Lord spoke, has lasted more than eighteen hundred years. There is no true worship but that which is in spirit and truth, and still dead sinners are made to hear the voice of the Son of God and live. Now all this is connected with the Person of Christ the Son of God!
The full revelation of the taking of the church as a part of the first resurrection, was not yet given. But the distinction of the two resurrections is clearly implied, “For the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [or judgment]” (John 5:28-29). Who can describe the immense difference of these two resurrections? Oh, my reader, which will be your portion? Should you die, or fall asleep, will you hear the welcome voice of Jesus calling you to the resurrection of life?
Since there have been eighteen hundred years in the “hour” of worship, and the “hour” of gospel, spiritual resurrection, there is no difficulty in finding a thousand years between the first resurrection to life, and the second, the resurrection unto judgment, described in Revelation 20.
I need not point out how often the word “day” is used in scripture to denote a period of time — the day of the Lord, the day of salvation, and so forth. It was the Jewish habit to use it as referring to the last period of time. As Martha said to Jesus, “I know that He shall rise again in the resurrection at the last day” (John 11:24). You will find “day” used in this gospel the same as “hour,” to denote a period of time. “At that day ye shall know that I am in My Father” (John 14:20). “At that day ye shall ask in My name” (John 16:26). That blessed “day” of intimacy with the Father and the Son continues and will continue all through this period of grace.
Now let us turn to John 6:39. What is the subject? The glorious truth that there is a company out of this sinful world given of the Father to the Son; and the absolute fact that not one of them shall be lost, no, not to the very end of their time here below, even to the last period, the last “day.” A precious privilege is indicated: Jesus says, “I should lose nothing, but should raise it up again at the last day.” What is on His heart is, that He will Himself raise it up again. He uses the usual word “last day,” but what is so dear to Him is that He will do it. As He says again, “And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life: and I WILL raise him up at the last day” (vs. 40). Oh, may we not trust this precious Saviour? What joy it gives Him to declare the will of the Father that sent Him for our exceeding comfort. Do you say, “Is it true of me?” He says, “That every one which seeth the Son, and believeth on Him, may have everlasting life” (John 6:40), or eternal life. If you believe Him, with what joy will He raise you from among the dead at His coming. Thus, should you die, it will not alter the question of your blessed security in Christ.
Other scriptures will fully explain the difference between the two resurrections. In Luke 20 it is quite clear there is a resurrection of great privilege. Some will “be accounted worthy to obtain that world, and the resurrection from the dead (or from among the dead).” Again, what gave offense to the Jews was that the apostles “taught the people, and preached, through Jesus, the resurrection from [among] the dead” (Acts 4:2). Paul says, “If by any means I might attain unto the resurrection from among the dead,” as it should read (Phil. 3:11). “And the dead in Christ shall rise first” (1 Thess. 4:16). “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection” (Rev. 2:5-6).
May our hearts rest in the sure words of Jesus; apart from Him, what a dark uncertain future. Yes, He will have the joy of raising up from among the dead all that the Father hath given unto Him.
That bright and blessed morn is near
When He the Bridegroom shall appear,
And call His bride away.
Her blessing then shall be complete,
When with her Lord she takes her seat
In everlasting day.
O may this hope our spirits cheer,
While waiting for our Saviour here;
He said, “I’ll come again.”
O may our hearts look for that day,
And to His word responsive say,
“Come, Jesus, Lord, Amen.”
Part 4 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“Will you notice Acts 3:21? I have lately seen it stated with confidence, that no one could answer the objections contained in that text which reads, “Whom the heaven must receive until the times of restitution.” But the writer does not say what the prophecies are, that remain to be fulfilled; but dwells largely on death, of which Isaiah speaks in chapter 25:8, “He will swallow up death in victory.” So that Christ cannot come before the millennium. May it be said, when Christ comes for His saints and they are caught up, that Christ is still in heaven?”
On the repentance of Israel, Peter assures them that God would “send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things which God hath spoken by the mouth of all His holy prophets since the world began.” It is very strange that the writer should find difficulties in this verse and its context. I remember about fifty years ago, this scripture was specially used to many to show them that the Lord would come at the commencement of the millennium. Take this illustration. There has been a revolution in Brazil. The emperor has been rejected; he is received in, say, England. And it is said England will receive him until the restitution, or restoration of the empire in Brazil. Would that mean that England would receive the rightful emperor until after the empire, or until the time when the empire should be set up again?
The Jews had murdered the Christ of God, their true Messiah, long foretold in Scripture. God had raised Him from the dead, and received Him up to heaven. The heaven must receive him until the times of restitution, or restoration of His empire. At present they are rebels against God and against their Messiah. Could anything be plainer? To say that this means the heavens must receive Him, until after His millennial kingdom is over, come to an end, would not only be contrary to all Scripture, but would have no meaning in it.
Let us, however, turn to the scripture referred to— Micah 4, 5. In chapter 4 we have the future reign of Messiah; all nations going up to worship in Zion; no more war; swords and spears turned into implements of happy husbandry. This blessed scene shall surely come, for the mouth of the Lord hath spoken it. “And the Lord shall reign over them in Mount Zion from henceforth, even forever.” “The first dominion; the kingdom shall come to the daughter of Jerusalem.” Then a time of great labor, and sorrow, and pain is spoken of. “Be in pain, and labor to bring forth, O daughter of Zion, like a woman in travail.” Then the Judge of Israel shall be smitten with a rod upon the cheek. Now mark the special verse referred to by Peter. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting [or the days of eternity]” (Micah 5:2). “Therefore will He give them up, until the time that she which travaileth hath brought forth” (vs 3). Then follows the millennial blessing of Jacob.
Such is the absolute inspired word of the Lord. How much has been fulfilled at this hour? Evidently Micah 4:1-8 has not in the least had its fulfillment. It would have had it, had they repented at the preaching of Peter. But they did not. It is no theory, but an undeniable fact that the kingdom has not yet come to the people of Israel. Then has the great pain and tribulation spoken of come? No, for at that time they shall be delivered; or at least the remnant of them. At the destruction of Jerusalem they were not delivered, but destroyed by hundreds of thousands, or scattered among all nations. And they are, according to the sure word of God, to be given up, until the time of travail, and until she hath brought forth the remnant spoken of in Micah 5:3.
Has the Judge that is to reign been smitten with a rod upon the cheek? He has. The Son of God has been smitten, bruised, spit upon. Has He come from Bethlehem? He has. That was the place of His incarnation, or birth. Has He gone forth into the heavens unto God? “This Jesus hath God raised up, whereof we all are witnesses. Therefore being by the right hand of God exalted” (Acts 2:32-33). How long will the heavens retain Him? Until the times of restitution, and so forth. That is plainly the time of the kingdom of God on earth. Who is He? He that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity. Yes, He is the eternal Son of God.
Do the Jews know all this? No, they are blind yet. But the day will come when He shall say to them, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.” Read that chapter of their coming glory—Isaiah 60. In no sense has this been fulfilled yet.
How long now has Israel to wait for these scenes of blessing and the reign of Messiah at Zion? “Until the time that she which travaileth hath brought forth” (Micah 5:3). Was not that travail when Christ the man child was born? No, there was no travail then. “Before she travailed, she brought forth; before her pain came, she was delivered of a man-child” (Isaiah 66:7). What does she bring forth then when she travaileth? “As soon as Zion travailed, she brought forth her children.” Then follows her millennial joy (Isaiah 66:8 to end). Oh, who believes the word of God — the glories of our long rejected Jesus — the blessings of His earthly people Israel? Do not mistake. In all these scriptures there is no reference whatever to the church. But He who is Israel’s Messiah is also the Head of the church — His body. Hence, His coming to take the church does not affect these questions in the least. The Jews will not see Him come for His bride, may not know of it, except the great wonder there may be when every true Christian is gone in the twinkling of an eye. If we confound the hopes of the church, and the future kingdom and earthly glory of Israel, all must be confusion and difficulty.
You say the writer dwells largely on death; speaks of Isaiah 25:8, so that Christ, he says, cannot come before the millennium. Now if you read the whole chapter you will find that this event, “He will swallow up death in victory,” is really what ushers in the millennium. As it goes on to say, “And the Lord God will wipe away tears from off all faces; and the rebuke of His people [Israel] shall He take away from off all the earth.” “In that day shall this song be sung in the land of Judah.” Oh, how simple all this would be if we believed God meant what He said. He is not speaking of the church in Isaiah 25, but of Israel and Judah. (See Isaiah 2:1-2).
Surely the writer could not have been aware that the Holy Spirit had explained when this would take place. In 1 Corinthians 15 we have the coming of the Lord, and the resurrection of those that are His at His coming (vs. 23), and the blessedness of that resurrection, and the change in a moment of those that shall be alive when He comes for them. Read to verse 53. Now the Holy Spirit says that it is when all this has taken place that Isaiah 25 will be fulfilled. “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, THEN shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Cor. 15:54). Is it not then perfectly clear that this resurrection, described in 1 Corinthians 15, takes place at the coming of the Lord? “They that are Christ’s at His coming” (vs. 23). It is quite true that the end, or second resurrection, takes place after the kingdom is delivered up (vs. 24). The order of resurrection is thus described. “Christ the firstfruits.” Then, “Afterward they that are Christ’s at His coming.” We know that more than eighteen hundred years have intervened between these two parts. “Then cometh the end, when He shall have delivered up the kingdom to God.” And we know from Revelation 20, that at least one thousand years will intervene between the resurrection, of “they that are His,” and the rest of the dead.
This also is certain, that as the apostle refers to a scripture in Isaiah, that ushers in the millennium, as the time of the resurrection of “those that are His” in verse 54 — “Then shall be brought to pass the saying that is written, Death is swallowed up in victory” — that therefore the coming of the Lord, and this the first resurrection, takes place before, and not after the millennium.
Part 5 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“It is said, with the greatest confidence, that it was a mistake of the Thessalonian saints to be expecting the coming of the Lord; and that this is proved by the second epistle to that church, in which it is declared that the day of Christ is not at hand, or near; and that there must come a falling away before that event can happen. How is this difficulty to be removed? How can we be expecting the Lord at any time if something must happen first?”
That it is the duty as well as the privilege of the Christian to be expecting the coming of the Lord at any moment is quite clear from other passages. Take for instance Luke 12:35-37: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching.” Clearly the attitude of such servants is to be always ready, so that they can open the door immediately. Blessed are the servants found watching. All this would be entirely nullified if it were true that certain occurrences must take place before the return. Then we might be looking for some event to happen, let it be what it might, but we could not be expecting the Lord, for He would not be coming until after that event, whereas Scripture puts nothing between. “We look for the Saviour.”
We are like virgins that have already gone forth to meet the bridegroom: surely not because He is not to be expected; but because the proper attitude of the Christian is to be watching for and expecting His coming. This, indeed, is the blessed hope of the Christian, and not our dying and going to the Lord, blessed as that is. When Paul wrote the first Epistle to the Thessalonians he records how God had turned them from idols to serve the living and true God; and to wait for His Son from heaven (1 Thess. 1:9-10). If this waiting had been a wrong thing, would he not have corrected it then and there? But instead of this, he thanks God for them, for they had become examples to other believers, and the word of the Lord had sounded out from them; and indeed it was God Himself who had turned them... to wait for His Son from heaven. It is impossible therefore that it could be a mistake on their part to be thus waiting.
Neither is this waiting for Christ from heaven in any way said to be a mistake in the second epistle. It is well known that many think it is so; but it is because they do not distinguish between “the coming of the Lord,” and the “day of the Lord” (as 2 Thessalonians 2:2 should read), which are two totally different events. What can be a happier thought for the Christian than to be hoping for the Lord to come and take him and every other saint on earth and in the tombs to be forever with and like the Lord Himself? Well may the apostle add, “Wherefore comfort one another with these words” (1 Thessalonians 4:18). Whereas “the day of the Lord” is connected with judgment. Let us look at a few of the passages: “Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners thereof out of it” (Isa. 13:9). “Let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand: a day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains” (Joel 2:1-2; see also Joel 3:14-15). “The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also, and the works that are therein, shall be burned up” (2 Peter 3:10). Now if we turn to the second Epistle to the Thessalonians, we find that someone had been troubling the saints (by a false epistle or message) and teaching that because they were in tribulation therefore the day of the Lord had come, or was present (as it should read in 2 Thessalonians 2:2). The apostle tells them that the day of the Lord could not come before the revelation of the Antichrist, the man of sin, whom the Lord when He comes in judgment will destroy with the brightness of His coming. And further, he tells them that though the mystery of iniquity was at work, yet the Antichrist could not then be revealed because of Him whose presence hindered; but He would be taken away, and then the man of sin could be revealed, and would be destroyed by the Lord Himself.
The apostle reminds them that he had told them these things; but the enemy had come in with false teaching, and the saints were in distress. The passage gives an awful description of the end of those who now will not believe the truth; then they will believe a lie, and will perish with the one who will have been the instrument of their apostasy.
But all this is entirely different from the blessed hope God sets before His saints, and with which He bids them encourage one another. “We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Cor. 15:51-52). “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God” (1 Thess. 4:16), and then we shall all be caught up together to meet the Lord in the air, and so shall we ever be with the Lord.” May we all be looking for this blessed event, the coming of our Lord, and be found ready and watching when He shall come.
Part 6 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
Is there any certainty in the study of prophecy, and in looking for the coming of the Lord? Various periods seem marked out by “weeks” and “days,” and some mysteriously, as “time, times, and a half”; and these have set many to foretell the time of the coming of the Lord, calculations which have again and again proved erroneous: the periods passed and the Lord did not return. Now, seeing that the scripture gives the materials by which to foretell the date (however man may have failed in interpreting them) how can this agree with our habitual looking for the Lord’s return?”
This question shows clearly the need of seeing that all Scripture is from God, and that all prophecy is connected, one part dove-tailing into another, if such an expression be allowable. It was never intended by God that any part of prophecy should explain itself irrespective of what is revealed in other places. “No prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (2 Peter 1:20-21). We need to understand in some measure at least the general scope of prophecy before we can grasp the meaning of any part. It may be compared to a dissecting map: each piece must be placed in its right place, or there can be no complete map; and one piece misplaced may throw the whole into disorder.
Most of the prophecies, whether they are found in the Old or the New Testament, are concerning God’s ancient people, the Jews, and are connected with the earth. Many do not see this, and apply these prophecies to the church, and this throws all into confusion.
Another constant source of error is that Christians do not recognize that the church holds a peculiar place in Scripture. If what God calls “the church” did not commence until Pentecost — and this seems plain from Scripture — and will be complete when the Lord Himself shall come to fetch it (1 Thess. 4:15-18), it is easy to see that as there were “saints” on earth before the church was commenced (Old Testament saints), so there may be saints on earth after the church is taken to glory (Rev. 13:7).
Another popular error is the not keeping the prophecies that refer to the Jews perfectly distinct from any that refer to the Gentiles and to the church. “Spiritualizing” (as it is falsely called) the prophecies respecting Israel so as to apply them to the church is also a sure means of preventing their being understood.
A right interpretation of the seventy weeks of Daniel 9:25-27 will throw great light upon the questions asked. Without entering at all fully into the prophecy, it may just be pointed out that sixty-nine weeks are kept separate from the seventieth week. If the weeks are weeks of years, and the sixty-nine weeks refer to 483 years, and they began when the command went forth to build Jerusalem (not the temple) in the twentieth year of Artaxerxes (Neh. 2:1); and if the true date of this is B.C. 455 (the date given by Usher, Hengstenberg and others), it would bring the cutting off of Messiah to about A.D. 29, and this is believed by many to be the true date of the crucifixion.
This leaves the last week unaccounted for. The prophecy relates to the Jews, and there is not anything in their past history that answers to some prince making a covenant with them for one week (seven years), so that it is evident that this last week is yet future when the Jew, according to many prophecies, will be again gathered to their own land, and then the prophecy will be resumed.
Now if this is so, its importance to us is that it shows the church comes in as a sort of parenthesis, and has nothing to do with these weeks: it was begun after the end of the sixty-nine weeks, and (as seen by other scriptures) will be taken to glory before the last week begins. So that we can have no place whatever in this prophecy.
It will also show that we have no part in other prophecies where dates are referred to. Thus Daniel 9:27, when speaking of the last week, also refers to “the midst of the week,” thus dividing it into two halves. Now this agrees with Daniel 7:25, where the oppressor is spoken of as wearing out the saints of the Most High, for “a time, times, and the dividing of times”; and this well agrees with the latter half of the last week, three and a half years. This last half of the week is also referred to in Revelation 12:14 as “a time, and times, and half a time,” when the woman (Israel) is nourished from the face of the serpent.
The desire to know the time when our Lord will return for His saints does not evince a healthy state of soul, but rather the reverse. If we knew that it was yet future, we could then say, “My Lord delayeth His coming” (Luke 12:25), and be careless and indifferent as to being ready when He should come.
It is declared that “the secret things belong unto the Lord our God”; and it is but a morbid curiosity that desires to pry into what is not revealed, and is often accompanied by neglect of what is plainly revealed. The apostle warns us against being beguiled of our reward by intruding into things we have not seen (Col. 2:13).
With some the effort to discover when the Lord will return may be mere curiosity, but in others it arises from their dwelling upon one or more subjects of prophecy to the neglect of others, and, as we have said, in their not seeing the unique place of the church. The whole area of prophecy concerning the coming glory of the Lord Jesus on earth, and the return of the Jews to their own land in great blessing, after sore tribulation, is all complete in itself, without touching the question of the church, and the special hope set before the saints of this present dispensation.
Thus it is clear that many (and we may say all) of the dates referred to in Scripture do not in any way apply to the time the church is on the earth, nor to the event of the coming of the Lord. Indeed, all those teachers referred to as calculating the time when our Lord would come may well have spared their labors; for our Lord, when the disciples, after His resurrection, asked Him, “Wilt Thou at this time restore again the kingdom to Israel?” And He said unto them, “It is not for you to know the times or the seasons, which the Father hath put in His own power” (Acts 1:6-7). Now mark, it does not say that the times are contained in the prophecies, and if they would search there, they would find them, as we might suppose by the many who have devoted their labors to find the date of our Lord’s return. How is it that such do not heed the words, “It is not for you to know the times or the seasons?” The Father has them in His own authority.
It is therefore not true that the Scripture gives the material by which to tell the date of our Lord’s return. As we have seen, it is expressly said we are not to know the times; and again and again in the gospels has the exhortation to watch, been based on the fact that the time is not known. Thus after the parable of the wise and foolish virgins we read, Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh (Matthew 25:13). Again, “Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning; lest coming suddenly, he find you sleeping. And what I say unto you, I say unto all, Watch” (Mark 12:35-37). This is the true attitude of the Christian — watching and waiting for the Lord, without any desire to know when He will come. The expectation is conducive to a healthy condition of soul: to be always ready, with an earnest desire to be with the Lord and like Him forever. It is a glorious hope for all His saints.
Part 7 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“If the proper attitude of the Christian is to be at all times expecting the return of his Lord, when did this attitude commence? Paul is said to have completed the scripture as to doctrine (Col. 1:25-26), though he was not necessarily the last who wrote. Did Paul expect the coming of the Lord? Apparently John was the last who wrote any part of the New Testament: Did he expect the coming of the Lord? If the apostles thus expected the Lord, how is it that God begot a hope in them which HE knew would not be realized? And how is it that the hope of Christ’s coming was not handed down in the church along with all the commonly received truths of Christianity? We find little or nothing of it until about sixty years ago.”
It should be borne in mind, that whether we are personally expecting the return of our Lord or not, it is plainly revealed in scripture that He will surely come again. While those who saw Him ascend from this earth were looking up into heaven, it was said, “Why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven” (Acts 1:11). That the Lord Jesus will bodily come again to this earth, is, we take for granted, commonly believed by all Christians. The simple question at issue is, ought we to be watching and waiting His return, or shall we be expecting other events to happen, and not His return at present? If the latter, what are the events? and where are we told to be watching for them?
To ask these questions seems almost to answer them, for passage after passage occurs to the mind which tell us that we are to expect our Lord. Indeed, before He suffered He began to teach that this should be our attitude. Listen to what He says: “Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord, when he cometh, shall find watching” (Luke 12:35-37). Can words be plainer? And if a servant should say in his heart (though he might not express it in words), “My lord delayeth his coming,” his portion would be with the unbelievers!
It is a solemn thing, therefore, to be putting off the coming of the Lord, and to say that He delayeth His coming; for here this is associated with dissolute living. On the other hand, it is declared that those who cherish the hope of His coming, and the being with Him and like Him forever, purify themselves, even as He is pure (1 John 3:3).
It is remarkable that the first allusion to the return of our Lord, after His ascension, was made to the Jews. In grace, they were again exhorted to repent, and be converted, for the blotting out of their sins, that God might send Jesus Christ, whom heaven had received (Acts 3:19). Alas, they repented not; but, as we know, the casting of them away was salvation to the Gentiles.
The first epistle that was written, was by Paul to the Thessalonians, and it is in this very epistle that those saints are commended who waited for God’s Son from heaven. And it is there also, that Paul speaks by the word of the Lord — a special revelation — of the sleeping saints and the living ones being caught up to meet the Lord in the air (1 Thess. 4:15-18).
Thus we see this blessed hope was taught by our Lord when He was on earth, and was more fully explained after His ascension in the very first epistle that was written. That Paul expected the Lord is quite clear: notice how he says, in the above passage, “We which are alive and remain”; he does not say, “they,” as if referring to those who would be alive in some future period. Again, he showed the church a mystery, and said, “We shall not all sleep, but we shall all be changed” (1 Cor. 15:51).
As “the hope” was fully revealed in the epistle that was written first, so the last book in the New Testament (and perhaps the last written) also names it again and again, and closes the whole word of God with this self-same thing: “Surely I come quickly.” To which is responded, “Amen. Even so, come Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen.” There cannot be a question that the return of the Lord Jesus was the common hope held by the church in the days of the apostles. Peter did say that he was shortly going to put off his tabernacle; but how did he know that? He tells us that the Lord Jesus Christ had showed it to him (2 Peter 1:11). So we see that an apostle did not know that he would die and not be alive when the Lord returned, except by a special revelation. Paul also, when he had finished his course, and was a prisoner, was able to say, “The time of my departure is at hand.”
It is not right to say that God sets before the saints a hope that will not be realized. It has been sometimes stated that we are to expect the Lord in our lifetime; but Scripture never states it thus. As we have seen, the Lord Himself taught His disciples that they were to be looking for His return: this was to be the habit of their mind; they were not to look forward for death as their hope, but life and glory by the return of the Lord Himself. And should they fall asleep, that would not destroy their hope: it would be realized just the same: at the coming of the Lord “the dead in Christ shall rise first,” and their hope will then be realized. Let us remember that the Lord Himself is waiting. He became man, and suffered the shameful death of the cross: He is now exalted, and is ready to come forth to receive His saints, and also ready to judge the quick and the dead. But He waits for the moment when the last one forming the church shall be gathered in, and for the Father’s time to arrive, which He keeps in His own authority. The living believers and the dead in Christ also wait that moment.
That the hope of the coming of the Lord, and many truths held in the early church, were soon lost sight of, or were given up, in no way disparages what is taught in the word of God. See how almost entirely the knowledge of the doctrine of justification by faith had died out before the time of the reformation, but what Christian thinks of calling it in question on that account? We believe that there are glimpses of the coming of the Lord as a hope being held at various times in the earlier history of the church, though they may have been very faint. But supposing that it was quite lost sight of, does not this rather agree with the description in the parable of the ten virgins? They went forth to meet the bridegroom; but they all slumbered and slept — the wise as well as the foolish, and slept until the cry was raised, “Behold the bridegroom cometh: go ye out to meet him.” Happy those who have heard the cry, and have gone forth in spirit to meet their Lord, and who are still watching and waiting for that blessed moment that will bring them to the Lord they love. Because He tarries, the tendency is to sleep again. May the Lord brighten the hope in the hearts of all His beloved people. He will soon be here.
Part 8 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“The doctrine of the speedy return of our Lord seems to make a radical change in the whole aspect of Christianity. Instead of having the conversion of the world as an object before the soul, which is the duty and privilege of all Christians, we are told that things will get worse and worse until Christ Himself comes and sets things right. And how does this agree with the words of our Lord, who said, “Upon this rock I will build My church; and, the gates of hell shall not prevail against it?” (Matt. 16:18). If things are to get worse and worse, is not this by the agency of Satan? And would not this be prevailing against the church?”
We have elsewhere seen that God does not lead us to expect a time of universal blessing by the preaching of the gospel. He is now taking out of the nations a people for Himself, and He speaks of those believing who are ordained to eternal life, in no way implying that the result will be universal blessing.
We have also seen that the millennium will be brought about by entirely different means, and in connection with the Jews being again brought into blessing in their own land.
Therefore the text quoted from Matthew cannot in any way alter that which is founded upon plain statements of the word of God. Nevertheless let us look at the passage.
It must be first noticed that our Lord here speaks of what He was going to build, not what His servants would build. It is highly important to notice the difference. The Apostle Paul speaks of himself as a wise master-builder who had laid the foundation: others build thereon. But then he adds, “Let every man take heed how he buildeth thereon.” He is evidently here speaking of a different aspect of the building from that which Christ Himself builds, or what need would there be of this warning voice?
Paul goes on to say, “Other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11). The foundation is good; indeed, there can be no other; but it is what is built that may eventually prove worthless. “Now if any man build on this foundation, gold, silver, precious stones, wood, hay, stubble, every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss, but he himself shall be saved; yet so as by fire” (1 Cor. 3:10-15). From this it will be seen that there may be unsound building in connection with the true foundation, such as is represented by wood, hay, and stubble. How can this stand the fire? Impossible; it will be burned up. Satan is not mentioned here, though there can be no doubt that he is helping it all on; but it is what man is doing, and such work will be all burnt up.
This is not different from what we get throughout Scripture, even from the garden of Eden to the present time, namely, that the result of whatever is committed to man is characterized by failure. So that when the scripture speaks of things getting worse and worse, it is what man will be.
It is surprising that so many Christians do not see that this is foretold in the word, but are constantly speaking of great progress, and of things getting better. Look, for instance, at the declension manifest in the addresses to the seven churches in the Revelation. To the first it is simply, “Thou hast left thy first love,” which, indeed, we may say is the first point of departure; but to the last the message is; “I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of My mouth.”And yet how deceived they are, for they say, “I am rich, and increased in goods, and have need of nothing,” whereas God sees them to be “wretched, and miserable, and poor, and blind, and naked.”
This is not a description of the world, but of the church, and therefore God here and in other places teaches us that there will be dreadful failures connected with that which is associated with the name of Christ. It will become so loathsome that Christ is represented as spuing it out of His mouth.
See also the destruction of Babylon in Revelation 17, described as an abandoned woman. “Here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth... the woman which thou sawest is that great city which reigneth over the kings of the earth” (Rev. 17:9-18). What city but Rome is known to be built on seven hills? and what but papal Rome can be this profligate woman — though, as she is called the mother of harlots, the description may include those churches which have had their origin from her?
Yes, Scripture in many places speaks of the failure and degeneracy of Christendom; but this is what has been committed to man, and in no way touches that which Christ is building. It is what He is building that the gates of hell shall not prevail against. Many passages plainly speak of the eternal security of all that are Christ’s. “My sheep shall never perish,” said our Lord. And we know He will present to Himself “a glorious church, not having spot, or wrinkle, or any such thing.” This is the church that Christ is building, and against which the gates of hell shall not prevail.
It is true that what He builds may be by human instrumentality; but then it is compared to gold, silver, and precious stones (1 Cor. 3:12), which will bear the fire and will not be burned up. No, they, “as living stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Peter 2:5). It is hoped that these scriptures make it plain that, though Satan will not be allowed to prevail against the church of the living God, and though there is eternal security for all that Christ builds, yet much that man builds in the professing church will be burned up, and that things therein will get worse and worse until the Lord comes. This in no way clashes with the coming of the Lord being the true hope of the church, indeed it confirms it in every way; for we have not to look for universal blessing — great as that will be when it comes — nor to await any events before He comes. We may be greatly depressed if we look around at what man is building; but if we look up all is bright there, and we know that suddenly, in a moment, in the twinkling of the eye, we know not how soon, the dead in Christ will be raised, and we shall be changed: we shall be with our Lord, and like Him forever. May those who are the Lord’s be always ready and looking for Him!
Part 9 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“Is not the coming of the Lord inseparably connected with an earthly millennium? And if the millennium is to be a spiritual one, what hinders it being brought about by means of the various agencies at present at work — missionary, Bible and tract societies? Our Lord distinctly said, “My kingdom is not of this world: if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews: but now is My kingdom not from hence” (John 18:36). Does not this prove that the kingdom of Christ is a spiritual one, which is now going on, and is extending, and may extend “until the earth shall be full of the knowledge of the Lord as the waters cover the sea?” (Isa. 11:9). And if so, why should we not be looking for this event, rather than for the personal return of our Lord; though surely He will come at the end of the world?” None of the prophecies or the promises of God can fail; therefore we are quite sure that there is a time coming when the earth shall be full of the knowledge of the Lord, for He Himself has declared it. But let our first inquiry be, By what means is this to be brought about? And is it anywhere stated in the New Testament that this is to be the result of the present preaching of the gospel to every creature?
In Acts 15:14 we read that God was visiting the nations to take out of them a people for His name. To take out a people from the mass is surely a different thing from the whole mass being taken. And this in no way clashes with the gospel being preached to every creature. It is proclaimed to all, but God has taken means by which to ensure some being saved. We read that when the Gentiles heard the gospel, they “glorified the word of the Lord: and as many as were ordained to eternal life, believed” (Acts 13:48). Instead of hindering anyone from preaching the gospel, this is the very thing that makes it certain that some will be saved, and should send forth the evangelist with greater energy.
Again, what can be plainer than the parable of the Wheat and the Tares? We have our Lord’s own interpretation of it, and He tells us that He Himself is the Sower: “The good seed are the children of the kingdom, but the tares are the children of the wicked one: the enemy that sowed them is the devil: the harvest is the end of the world [or, age], and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this age” (Matt. 13:37-40). The question was asked by the servants whether they should gather the tares from the wheat, but the answer was, “No; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest.”
Surely the teaching of this parable is quite opposed to the thought of the world being converted (to use a common phrase) by the various agencies at present carried on to spread the gospel. The wheat and the tares are to grow together until the harvest, and that will be at the end of the age. How then can the millennium be inaugurated before that period? It is only at that time that “the Son of man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity” (Matt. 13:41). We are compelled to see, therefore, that the state of universal blessedness on the earth cannot be the result of the gospel under the present dispensation.
What are the means, then, that are revealed in Scripture that will bring about the millennium? They are found to embrace an order of things entirely different from the present dispensation. God’s ancient people Israel will be brought into their own land; will pass through great tribulation; will own our Lord as their Messiah; will become missionaries to the nations; and will eventually be the center of universal blessedness on the earth. The nations will bring their riches and their glory to Jerusalem, for that will then be God’s center of blessing (Isa. 2:1-3).
From this it will be seen that the millennium will be celebrated on earth. The passage quoted in the question raised at the head of our paper says, “The earth shall be full of the knowledge of the Lord.” The church that is now being gathered is heavenly, and belongs to heaven. God had in time past an earthly people, and they will again be gathered and blessed on earth; for they are only set aside for a time, and if any one of the promises made to them can fail of being accomplished, all God’s promises can fail, and we can be sure of nothing. But we know this is impossible. The blessed Lord, who was so ill-treated by man, and turned out of the earth, will yet have glory on earth, and be hailed as King of kings and Lord of lords.
When our Lord said, “My kingdom is not of this world,” He did not mean that He had not an earthly people, and that He would not have a kingdom on earth. We read that He came unto His own, and His own received Him not; and they said, “This is the heir: come, let us kill Him, and let us seize on His inheritance” (Matt. 21:38). Of the temple, too, He said, “My house shall be called the house of prayer” (vs. 13). Thus our Lord had an earthly people, and lingered in grace over them, guilty as they were, and died, too, for that nation as well as for those who had never known the true God.
Our Lord meant that His kingdom was not of this world in its origin: notice that He says, “My kingdom is not from hence.” But when Pilate asked, “Art thou a king, then?” Jesus confessed that He was, and as we read in 1Timothy 6:13, our Lord “before Pontius Pilate witnessed a good confession.”
Now our Lord is not said to be King of the church, nor, indeed, is He called, “King of saints,” for Revelation 15:3 should unquestionably read “King of nations”; but He is called King of the Jews, and will be hailed in the millennium as “King of kings and Lord of lords.”
The objections, therefore, raised in the questions are shown to be without foundation, and on a fuller view of the subject they all fall to the ground. There is absolutely nothing that we are taught to look for before the coming of the Lord. He said, “Surely I come quickly, The Spirit and the bride say, Come.” How is it that any who form a part of the bride of Christ cannot heartily say, “Amen. Even so, come Lord Jesus?”
Part 10 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“However plain some of the passages appear that speak of the return of the Lord Jesus Christ, and of its being our duty to watch, and be ready to meet Him at all times, there are other passages that do not seem to accord with this expectation. Take for instance Luke 21:28: “When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Here it is when certain things begin to happen, your redemption draweth near. The passage then goes on to speak of the fig-tree and all the trees: when they shoot forth it is known that summer is near at hand. “So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand” (Luke 21:29-31). Here again it is when certain things happen, then they are to know that the kingdom of God is near. Is it not therefore right that we should look for the things of which Christ spoke to His disciples, rather than for the Lord to come for His saints without any preliminary intimation?
These questions show how important it is to make a study of prophecy in all its main branches, and not confine our attention to any one of them. If we simply take the words “the coming of the Lord,” we may go greatly astray unless we see its connection and always distinguish between the coming of the Lord for His saints — the proper hope of the Christian — and the coming of the Lord with His saints, when He comes to execute judgment on the wicked. (See Jude 14-15.)
But there is a coming of the Lord that does not fall under either of the above. It is in connection with Israel, who in the future will be placed in peculiar circumstances; and unless these are seen, the nature of Christ’s coming to them cannot be understood.
But before we look at what these circumstances are, we must consider a difficulty that has often arisen in the minds of the students of prophecy. What authority have we to interpret the passage in Luke 12:36, Be ye “like unto men that wait for their lord” as applying to the Christian now; and apply the passages quoted from ch. 21 of the same gospel to Israel in the future?
In Luke 12 our Lord is clearly not addressing His hearers as children of Israel. In verse 32 He says, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom”; and then goes on to address them as servants, some of whom are faithful and some are unfaithful.
In Luke 21 it is quite different. Verses 1 to 4 speak of the rich men and the poor widow casting their gifts into the treasury. Then in vs. 5, “Some spake of the temple, how it was adorned with goodly stones and gifts”; then our Lord foretold its destruction and spoke of coming judgments: all refers to Israel. Verse 24 says that “Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” This time is, as we know, now running on. It is now the “times of the Gentiles”; but there must be a long interval between verse 24 and what follows; for verse 25 speaks of signs in the sun, moon and stars, and great distress upon the earth; followed by “Then shall they see the Son of man coming in a cloud with power and great glory.” This we know has not yet taken place.
That this does not refer to the coming of the Lord for His saints is evident by its being added, “Verily I say unto you, This generation shall not pass away, till all be fulfilled.” It is clear that “this generation” does not refer simply to the lifetime of those He addressed, for our Lord did not return during that period; but the term “generation” refers, as it does in other places, to the people of Israel generally, as in Deuteronomy 32:5,20.
Here also the coming of the Lord is said to be with power and great glory, whereas when He comes for His church nothing is said of this: He Himself is the all-absorbing object; hence it may be that He will come in private to fetch us, and the world know nothing of it till they find out that we are gone.
It may, however, still be asked, Why we as Christians are to have no sign of the Lord’s coming, if Israel is to have a sign? Is it not because of the different circumstances in which they will be placed? This passage tells us that there will be signs in the heavenly bodies, distress of nations, with perplexity; indeed, we read of their being brought through a great tribulation, such as never was before and will not be again; and they will undergo a prolonged and varied persecution by their enemies. Their cry will be, “How long, O Lord?” and they will look and pray for the destruction of their enemies, as we find in many of the Psalms — language which we cannot use respecting our enemies; but which will be quite right and according to God’s mind then; for He will be about to destroy their enemies, and bring His ancient people into full blessing.
With this before us, we can readily understand how gladly they will look for the signs that God has spoken of, for then they will have — what? The joy of being caught up to meet the Lord in the air? No; but their “redemption draweth near,” that deliverance that will fully establish them on the earth, and greatly bless them in their own land.
We thus see that their hope is quite different from the hope of the Christian. It is plainly revealed in Scripture that before they can be brought into blessing as a nation they must be brought through tribulation and oppression; therefore they cannot now be looking intelligently for their redemption. Our Lord declared to them, “Your house is left unto you desolate, and verily I say unto you, Ye shall not see Me until the time come when ye shall say, “Blessed is he that cometh in the name of the Lord” (Luke 13:35). If any believe in the Lord Jesus in the present dispensation, of course they become a part of the church.
It will be seen from all this that when our Lord spoke of His hearers looking for a sign He was not speaking to them as believers, but as a part of Israel; and it will be right for them when the time arrives to look for those signs. But it is quite different for His saints now. It is their privilege to be longing to see the One who loves them, and who bought them with His blood, and to be looking for Him to come and fetch them, according to His blessed promise, “I will come again, and receive you unto Myself.” May the present enjoyment of His love keep this hope bright before us all.
Part 11 - Questions of Interest Relating to the Coming of Christ and His Reign on Earth
“One of the greatest difficulties in believing that the Lord will return before the millennium, is that it involves a totally different interpretation of passages of Scripture, upon which have been based what may be called household truths of Christianity, such for instance as the general resurrection and the general judgment, apparently held by all Christians since the times of the apostles. Many passages speak of “the resurrection” without the least intimation that there will be more than one, or that any particular resurrection is meant, and Acts 24:15 refers to “a resurrection of the dead, both of the just and unjust,” implying that both will be raised at one and the same time. As to the general judgment, many passages speak of “the judgment,” it is “appointed unto men once to die, but after this the judgment” (Heb. 9:27). A special day is also appointed for this (Acts 17:31). The quick and the dead are also spoken of together as being judged (2 Tim. 4:1; 1 Peter 4:5). Is not all this upset and the passages strained to mean something else, if our Lord will return before the millennium, and only a portion of the dead arise at His coming?”
Unhappily it is too true that the terms “general resurrection” and “general judgment” are become household doctrines with many Christians. It is strange, that it should be so, seeing that neither of the terms occurs in Scripture. It also shows how readily certain statements are received and held as truths without the least trouble being taken to see whether they are really taught in Scripture or not.
We can easily understand that in some places, as in Acts 24:15, the fact that all mankind will be raised again, may be alluded to, without there being any occasion to speak of whether all will be raised at one time or not; whereas of other passages the whole force would be lost if the distinction between the just and the unjust was not kept in view.
In the first place it should be noticed that in some passages the true translation is not “resurrection of the dead” but “out of” the dead; that is, some are raised from among the dead, leaving the rest of the dead still in their graves. Now if God has made this distinction in His Word — and He has — it has surely been done to teach us the difference. Unhappily this distinction is not sufficiently noticed in the Authorized Version (KJV), but it has been shown in other translations. The Authorized Version does translate in several places “from the dead,” but it has not been sufficiently noticed that this means something quite different from a resurrection of the dead.
If we think of the resurrection of our Lord, it must be manifest to all that His resurrection was a rising from among the dead, as we read in 1 Corinthians 15:12,20; and if the same expression is used for any of God’s people, it must surely mean the same. Take, for instance, our Lord’s declaration that those who will be raised from among the dead will neither marry nor be given in marriage: they are the sons of God (Luke 20:33,36).
In Acts 4:1, 2, we read that the priests, the captain of the temple, and the Sadducees were grieved at Peter and John because they taught the people and preached through Jesus the resurrection from among the dead.
John 5:29 speaks of two distinct resurrections, the resurrection of life, and the resurrection of damnation (judgment). And what can be plainer than what we read in Revelation 20? “Blessed and holy is he that hath part in the first resurrection.” “The rest of the dead lived not again until the thousand years were finished.” What can be the meaning of there being a first resurrection if there is to be but one? And what can “the rest of the dead” mean unless some will have been raised previously?
This seemed so plain and positive that we were a little curious to see how it could be otherwise explained. A commentary thus speaks of it: “It is called the first resurrection in contradistinction from the second and last — the general resurrection — when all the dead will be literally raised up from their graves, and assembled for the judgment (Rev. 20:12). It is not necessary to suppose that what is called here the “first resurrection” will resemble the real and literal resurrection in every respect. All that is meant is, that there will be such a resemblance as to make it proper to call it a resurrection — a coming to life again. This will be, as explained in the notes to verse 4, in the honor done to the martyrs; in the restoration of their principles as the great actuating principles of the church; and perhaps in the increased happiness conferred on them in heaven, and in their being employed in promoting the cause of truth in the world. This may explain how the term “the general judgment” has become a household dogma among Christians; but is it not arrived at by the shameful frittering away of the plain meaning of Scripture? With such treatment, alas! the inspired Word may be made to mean almost anything. Surely this is the straining of Scripture, rather than taking it to mean simply what it says.
As to there being a general judgment, only a few passages need be referred to. By comparing Matthew 25:31-46 with Revelation 20:11-15, in both of which we have before us a sessional judgment, it will be seen that they cannot refer to the same. One speaks of the living only — the nations — the other, the dead only; one speaks of some being blessed, and some being cursed; the other, all are lost; one speaks only of a particular sin — the treatment of the Lord’s brethren; the other, of men’s general sins, as detailed in God’s book of remembrance. How can the two possibly refer to the same occasion? and how can either refer to a general judgment of all mankind?
The Christian will not stand to be judged with the unconverted. Our Lord declared that they should not come into judgment (John 5:24). They will be manifested before the judgment seat of Christ, but not to be judged for their sins; for the Lord Himself will sit on the throne, and He bore the punishment for their sins, and put them away forever.
In all that we have been looking at there is nothing that in any way interferes with the coming of the Lord being the true and blessed hope of the Christian. Indeed, there is one passage that so links the resurrection of the righteous dead with the rapture of the living, that if taken in its plain signification would remove many a difficulty and would furnish the Christian with the brightest of prospects: “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then 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. Wherefore comfort one another with these words” (1 Thessalonians 4:16-18).
May this be the living hope of all God’s beloved people!
From Things New and Old, vol. 33.
Coming Events, as Revealed in Scripture
Before attempting to look at COMING EVENTS, it is desirable that we should see what is the present position of things. The inhabitants of the earth are now divided into Jews, Gentiles and the church of God (1 Cor. 10:32).
I. THE JEWS. God, in the government of the earth, chose out Israel from among the nations, as the medium whereby to manifest Himself (Gen. 12:2-3). And God viewed them with great distinction. “When the Most High divided to the nations their inheritance... He set the bounds of the people according to the number of the children of Israel. For the Lord’s portion is his people; Jacob is the lot of his inheritance” (Deut. 32:8-9). But the people held not this high position and God allowed them to be carried away into captivity. He then turned to
II. THE GENTILES, to whom He gave the place of supremacy on the earth. “Thou, O king [Nebuchadnezzar], art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory” (Dan. 2:37-38). Then it was centered in one man; in our day the same supremacy (modified from gold to “iron and clay”) (Dan. 2:40-43) exists in several. But entirely apart from this supremacy and government on the earth, we have also, in these days,
III. THE CHURCH OF GOD, a people chosen before the world was, and now being taken out from among Jews and Gentiles — ceasing, really, to be either, and having a heavenly character and destiny. They are emphatically called “the bride, the Lamb’s wife.”
These three classes, then, comprise the whole, and they should never be confounded with each other, nor with another important classification into which all have been, and are, divided, namely, the SAVED and the LOST. Touching salvation there are but two divisions; but in prophecy there are the above three classes; and of the chief points revealed in Scripture respecting each, we now submit the following summary.
It is suggested that the whole of the middle columns be read first, as a continuous chain of events: then read clause by clause, with all the passages referred to, seeking guidance from God to understand. It is hoped that the diagram on the last page will tend to fix the order of events on the memory.
Behold, I tell you a mystery: We shall not all fall asleep, but we shall all be changed, in an instant, in [the] twinkling of an eye, at the last trumpet; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed (1 Cor. 15:51-52).... for our commonwealth has its existence in [the] heavens, from which also we await the Lord Jesus Christ [as] Saviour, who shall transform our body of humiliation into conformity to His body of glory, according to the working of [the] power which He has even to subdue all things to Himself (Phil. 3:20-21). See John 11:25-26.
We Wait For (1) The Coming of the Lord Jesus, at any moment, into the air. The resurrection of the sleeping Saints, and the translation both of them and the Saints who are “alive and remain,” to meet the Lord in the air.
... for the Lord Himself, with an assembling shout, with archangel’s voice and with trump of God, shall descend from heaven; and the dead in Christ shall rise first; then we, the living who remain, shall be caught up together with them in [the] clouds, to meet the Lord in [the] air; and thus we shall be always with [the] Lord (1 Thess. 4:16-17). But each in his own rank: [the] first-fruits, Christ; then those that are the Christ’s at His coming (1 Cor. 15:23).... and if I go and shall prepare you a place, I am coming again and shall receive you to Myself, that where I am ye also may be (John 14:3). (See also Matt. 25:1-13).
Thus saith Jehovah: The heavens are My throne, and the earth is My footstool: What is the house that ye will build unto Me? and what is the place of My rest? Even all these things hath My hand made, and all these things have been, saith Jehovah. But to this man will I look: to the afflicted and contrite in spirit, and who trembleth at My word. He that slaughtereth an ox, smiteth a man; he that sacrificeth a lamb, breaketh a dog’s neck; he that offereth an oblation, [it is as] swine’s blood; he that presenteth a memorial of incense, [is as] he that blesseth an idol. As they have chosen their own ways, and their soul delighteth in their abominations (Isa. 66:1-4). Daniel 7:7-8. Isaiah 28:14-18.
(2) A portion of the Jews, having returned to Jerusalem in unbelief, will build their temple, re-establish their ordinances, and once more have a political existence.
But a tenth part shall still be therein, and it shall return and be eaten; as the terebinth and as the oak whose trunk [remaineth] after the felling: the holy seed shall be the trunk thereof (Isa. 6:13). Isaiah 18:1-4. And there was given to me a reed like a staff, saying, Rise, and measure the temple of God, and the altar, and them that worship in it. And the court which [is] without the temple cast out, and measure it not; because it has been given [up] to the nations, and the holy city shall they tread under foot forty-two months (Rev. 11:1-2). See also Isaiah 17:10-11.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth everything, and as iron that breaketh all these, so shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And [as] the toes of the feet were part of iron and part of clay, the kingdom shall be partly strong and partly fragile. And whereas thou sawest the iron mixed with miry clay, they shall mingle themselves with the seed of men; but they shall not cleave one to another, even as iron doth not mingle with clay (Dan. 2:40-43). Daniel 7:7-8. Isaiah. 28:14-18.
(3) The Roman Empire will be revived by a confederacy of Ten Western Powers. It will grant a seven years’ protectorate to the Jewish nation.
And I stood upon the sand of the sea; and I saw a beast rising out of the sea, having ten horns and seven heads, and upon its horns ten diadems, and upon its heads names of blasphemy. And the beast which I saw was like to a leopardess, and its feet as of a bear, and its mouth as a lion’s mouth; and the dragon gave to it his power, and his throne, and great authority; and one of his heads [was] as slain to death, and his wound of death had been healed: and the whole earth wondered after the beast. And they did homage to the dragon, because he gave the authority to the beast; and they did homage to the beast, saying, Who [is] like to the beast? and who can make war with it? (Rev. 13:1-4). Rev. 17:3,7-8,10-13. And he shall confirm a covenant with the many [for] one week (Dan. 9:27).
But this know, that in [the] last days difficult times shall be there; for men shall be lovers of self, lovers of money, boastful, arrogant, evil speakers, disobedient to parents, ungrateful, profane, without natural affection, implacable, slanderers, of unsubdued passions, savage, having no love for what is good, traitors, headlong, of vain pretensions, lovers of pleasure rather than lovers of God; having a form of piety but denying the power of it:... Now in the same manner in which Jannes and Jambres withstood Moses, thus these also withstand the truth....for their folly shall be completely manifest to all, as that of those also became....For the time shall be when they will not bear sound teaching; but according to their own lusts will heap up to themselves teachers, having an itching ear; and they will turn away their ear from the truth, and will have turned aside to fables (2 Tim. 3:1-9; 4:3-4). 2 Peter 2:1-3; Jude 3-4; 2 Thessalonians 2:1-13.
(4) The Full Development of the corruption of Christendom will take place, the Holy Spirit as a Person having left the earth with the saints at the rapture. —The false church, at first upheld by the empire, will be afterward destroyed by it. This clears the ground for the great apostasy headed by the man of sin, the false prophet.
Come here, I will show thee the sentence of the great harlot who sits upon the many waters; with whom the kings of the earth have committed fornication; and they that dwell on the earth have been made drunk with the wine of her fornication. And he carried me away in spirit to a desert; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was clothed in purple and scarlet, and had ornaments of gold and precious stones and pearls, having a golden cup in her hand full of abominations and the unclean things of her fornication; and upon her forehead a name written, Mystery, great Babylon, the mother of the harlots, and of the abominations of the earth. And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus... And the ten horns which thou sawest, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire (Rev. 17:16, 1-6). See also Rev. 2:20; 3:16.
And there was war in the heaven: Michael and his angels went to war with the dragon. And the dragon fought, and his angels; and he prevailed not, nor was their place found any more in the heaven. And the great dragon was cast out, the ancient serpent, he who is called Devil and Satan, he who deceives the whole habitable world, he was cast out into the earth, and his angels were cast out with him. And I heard a great voice in the heaven saying, Now is come the salvation and the power and the kingdom of our God, and the
(5) About this time Satan will be cast out of the heavens, and his operations will be henceforth limited to the earth.
authority of His Christ; for the accuser of our brethren has been cast out, who accused them before our God day and night: and they have overcome him by reason of the blood of the Lamb, and by reason of the word of their testimony, and have not loved their life even unto death. Therefore be full of delight, ye heavens, and ye that dwell in them. Woe to the earth and to the sea, because the devil has come down to you, having great rage, knowing he has a short time (Rev. 12:7-12).
And I stood upon the sand of the sea; and I saw a beast rising out of the sea, having ten horns and seven heads, and upon its horns ten diadems, and upon its heads names of blasphemy... and the dragon gave to it his power, and his throne, and great authority... And it opened its mouth for blasphemies against God, to blaspheme His name and His tabernacle, and those who have their tabernacle in the heaven. And there was given to it to make war with the saints, and to overcome them (Rev. 13:1-7).
(6) Satan, being cast out of heaven, will energize the beast (that is, the head of the Roman Empire) and lead him to open revolt against God. The saints, Jews and Gentiles converted since the rapture of the church, will suffer great persecution. This state of things will be permitted to last 42 months.
Then I desired to know the certainty concerning the fourth beast... The fourth beast shall be a fourth kingdom upon the earth, which shall be different from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces... And he shall speak words against the Most High, and shall wear out the saints of the most high [places], and think to change seasons and the law; and they shall be given into his hand until a time and times and a half time (Dan. 7:19-25).
I am come in My Father’s name, and ye receive Me not; if another come in his own name, him ye will receive (John 5:43). Dan. 11:36-39. Zech. 11:15-17. Little children, it is [the] last hour, and, according as ye have heard that antichrist comes, even now there have come many antichrists, whence we know that it is [the] last hour... Who is the liar but he who denies that Jesus is the Christ? He is the antichrist who denies the Father and the Son (1 John 2:18, 22). 1 John 4:2, 8. Who opposes and exalts himself on high against all called God, or object of veneration; so that he himself sits down in the temple of God, showing himself that he is God (2 Thess. 2:4). Rev. 13:4, 14-18.
(7) The false prophet, who will have been received by the Jews as their Messiah, will now be manifest as the man of sin, and will be the religious head of the Jewish and Gentile apostasy. The worship of Jehovah at Jerusalem will be abolished, and idolatry enforced everywhere. Satan, the head of the Roman Empire and the Antichrist, will receive divine honors.
And I saw another beast rising out of the earth; and it had two horns like to a lamb, and spake as a dragon; and it exercises all the authority of the first beast before it, and causes the earth and those that dwell in it to do homage to the first beast, whose wound of death was healed. And it works great signs, that it should cause even fire to come down from heaven to the earth before men. And it deceives those that dwell upon the earth by reason of the signs which it was given to it to work before the beast, saying to those that dwell upon the earth to make an image to the beast, which has the wound of the sword, and lived. And it was given to it to give breath to the image of the beast, that the image of the beast should also speak, and should cause that as many as should not do homage to the image of the beast should be killed. And it causes all, the small and the great, and the rich and the poor, and the free and the bondmen, that they should give them a mark upon their right hand or upon their forehead; and that no one should be able to buy or sell save he that had the mark, the name of the beast, or the number of its name. Here is wisdom. He that has understanding let him count the number of the beast: for it is a man’s number; and its number [is] six hundred [and] sixty-six (Rev. 13:11-18). Dan. 9:27. Matt. 24:15-24.
And when the dragon saw that he had been cast out into the earth, he persecuted the woman which bore the male [child]. And the dragon was angry with the woman, and went to make war with the remnant of her seed, who keep the commandments of God, and have the testimony of Jesus (Rev. 12:13-17). Rev. 11:3-8. Rev. 7:9-10, 13-14, 1-4. Rev. 14:1-5.
(8) During this time of great tribulation a testimony will be maintained for God by the faithful, many of whom will be killed, and others preserved through it.
And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of distress, such as never was since there was a nation until that time. And at that time thy people shall be delivered, every one that is found written in the book (Dan. 12:1). Matt. 24:9-14. Jer. 30:7.
And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and overflow and pass through (Dan. 11:40), (Dan. 8:19-24). And because of the protection of abominations [there shall be] a desolator (Dan. 9:27).
(9) The “King of the North,” or, Assyrian, head of the Eastern confederation, and backed by another power (perhaps Russia), will make war on Antichrist. The Assyrian, as of old, will be God’s scourge for Israel’s idolatry.
Behold, the day cometh for Jehovah, and thy spoil shall be divided in the midst of thee. And I will assemble all the nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity; and the rest of the people shall not be cut off from the city (Zech. 14:1, 2). Isa. 10:5-6; 28:14-15,17-18. Rev. 9:13-21; 16:12. See also Joel 2:1-11.
And I saw the heaven opened, and behold, a white horse, and one sitting on it, [called] Faithful and True, and He judges and makes war in righteousness. And His eyes are a flame of fire, and upon His head many diadems, having a name written which no one knows but Himself; and [He is] clothed with a garment dipped in blood; and His name is called The Word of God. And the armies which [are] in the heaven followed Him upon white horses, clad in white, pure, fine linen. And out of His mouth goes a sharp [two-edged] sword, that with it He might smite the nations; and He shall shepherd them with an iron rod; and He treads the wine-press of the fury of the wrath of God the Almighty. And He has upon His garment, and upon His thigh, a name written, King of kings, and Lord of lords (Rev. 19:11-16). Also Rev. 19:19-21. Isa.53:15-54:1. Psa. 79:1-8. Dan. 2:34, 35, 44, 45; 7:26, 9-11, 27. Isa. 11:1-4.
(10) In answer to the cry of the faithful remnant the Lord Jesus will come to the earth bringing His saints with Him (who were caught up to meet Him in the air), and will execute judgment upon the Beast and the False Prophet, and all Western Powers.
And then the lawless one shall be revealed, whom the Lord Jesus shall consume with the breath of His mouth and shall annul by the appearing of His coming (2 Thess. 2:8).... [it is a] righteous thing with God to render tribulation to those that trouble you, and to you that are troubled, repose with us at the revelation of the Lord Jesus from heaven, with [the] angels of His power, in flaming fire, taking vengeance on those who know not God and those who do not obey the glad tidings of our Lord Jesus Christ (2 Thess. 1:6-8). Matt. 24:27, 37-39. Luke 13:35; Matt. 26:64. The Lord my God shall come, and all the saints with thee (Zech. 14:5). And Enoch, [the] seventh from Adam, prophesied also as to these, saying, Behold, [the] Lord has come amidst His holy myriads, to execute judgment against all; and to convict all the ungodly of them of all their works of ungodliness, which they have wrought ungodlily, and of all the hard [things] which ungodly sinners have spoken against Him (Jude 14-15).
But tidings out of the east and out of the north shall trouble him; and he shall go forth with great fury to exterminate, and utterly to destroy many. And he shall plant the tents of his palace between the sea and the mountain of holy beauty; and he shall come to his end, and there shall be none to help him (Dan. 11:44-45). Dan. 8:25. Mic. 5:1-9. Zech. 14:3-5. Isa. 11:10-16; 63:1-6. See Psa. 83. See Num. 24:17-24. Zech. 12:6,9-10; 13:6. Jer. 31:28-40. And He shall send His angels with a great sound of trumpet, and they shall gather together
His elect from the four winds, from [the one] extremity of [the] heavens to [the other] extremity of them (Matt. 24:31). Ezek. 38; 39
(11) The Assyrian will come up again to destroy Jerusalem, but will be judged by the Lord, who will now fight for His earthly people. Then Ammon, Moab, Edom and all Eastern nations will be dealt with by the Lord, who will now be once more in connection with repentant and restored Judah. The ten tribes will be gathered in and all Israel reunited under the scepter of David. Gog (Russia) invades Palestine, and is destroyed.
And it shall come to pass, when the Lord hath performed His whole work upon mount Zion and upon Jerusalem, I will punish the fruit of the stoutness of heart of the king of Assyria, and the glory of his high looks. For he saith, By the strength of my hand I have done [it], and by my wisdom, for I am intelligent; and I have removed the bounds of the peoples, and have robbed their treasures, and, like a valiant man, I have brought down them that sit [on thrones]; and my hand hath found as a nest the riches of the peoples, and as one gathereth forsaken eggs, have I gathered all the earth;... Therefore shall the Lord, Jehovah of hosts, send among His fat ones leanness, and under His glory He shall kindle a burning, like the burning of a fire (Isa. 10:12-16). Also Isa. 10: 24-25,28-34. Isa. 14:25; 31:4-9. Ezek. 37:1-24. Dan. 12:2- 3. Rom. 11:26, 27.
And I saw an angel descending from the heaven, having the key of the abyss, and a great chain in his hand. And he laid hold of the dragon, the ancient serpent who is [the] devil and Satan, and bound him a thousand years, and cast him into the abyss, and shut [it] and sealed [it] over him, that he should not any more deceive the nations until the thousand years were completed; after these things he must be loosed for a little time. And I saw thrones; and they sat upon them, and judgment was given to them; and the souls of those beheaded on account of the testimony of Jesus, and on account of the word of God; and those who had not done homage to the beast nor to his image, and had not received the mark on their forehead and hand; and they lived and reigned with the Christ a thousand years: the rest of the dead did not live till the thousand years had been completed. This [is] the first resurrection. Blessed and holy he who has part in the first resurrection: over these the second death has no power; but they shall be priests of God and of the Christ, and shall reign with Him a thousand years (Rev. 20:1-6). The creature itself also shall be set free from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails in pain together until now (Rom. 8:21, 22). The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatted beast together, and a little child shall lead them... They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of Jehovah, as the waters cover the sea (Isa. 11:6-9). And He shall judge among the nations, and shall reprove many peoples; and they shall forge their swords into plowshares, and their spears into pruning-knives: nation shall not lift up sword against nation, neither shall they learn war any more (Isa. 2:4). For the earth shall be filled with the knowledge of the glory of Jehovah as the waters cover the sea (Hab. 2:14). And Jehovah shall be king over all the earth: in that day shall there be one Jehovah, and his name one (Zech. 14:9).
(12) The Davidic Action of Christ being ended, He will now reign in peace as antitype of Solomon. Satan will be bound; Creation be relieved from the curse; and Christ, in whom all things in heaven and in earth are headed up, will reign over the earth a thousand years; the church and all heavenly saints being associated with Him in His heavenly glory, and Israel and the nations being blessed under Him, on the earth.
Psa. 45:3-5, 6-9. Matt. 25:31-46. Behold, the days come, saith Jehovah, when I will raise unto David a righteous Branch, who shall reign as king, and act wisely, and shall execute judgment and righteousness in the land. In His days Judah shall be saved, and Israel shall dwell in safety; and this is His name whereby He shall be called, Jehovah our Righteousness. Therefore behold, days are coming, saith Jehovah, that they shall no more say, [As] Jehovah liveth, who brought up the children of Israel out of the land of Egypt; but, [As] Jehovah liveth, who brought up and who led back the seed of the house of Israel out of the north country, and from all countries whither I had driven them. And they shall dwell in their own land (Jer. 23:5-8). And so all Israel shall be saved. According as it is written, The deliverer shall come out of Zion; He shall turn away ungodliness from Jacob (Rom. 11:26). Rev. 21:9-27; 22:1-5. And in this mountain will Jehovah of hosts make unto all peoples a feast of fat things (Isa. 25, read 6-8). He shall have dominion from sea to sea, and from the river unto the ends of the earth. All nations shall call Him blessed (Psa. 72:8,17).... raising Him from among [the] dead, and He set him down at His right hand in the heavenlies, above every principality,... and has put all things under His feet, and gave Him [to be] head over all things to the assembly (Eph. 1:20-22). And by Him to reconcile all things to itself, having made peace by the blood of His cross — by Him, whether the things on the earth or the things in the heavens (Col. 1:20).... for [the] administration of the fullness of times; to head up all things in the Christ, the things in the heavens and the things upon the earth; in Him (Eph. 1:10).
And when the thousand years have been completed, Satan shall be loosed from his prison, and shall go out to deceive the nations which [are] in the four corners of the earth, Gog and Magog, to gather them together to the war, whose number [is] as the sand of the sea. And they went up on the breadth of the earth, and surrounded the camp of the saints and the beloved city: and fire came down [from God] out of the heaven and devoured them. And the devil who deceived them was cast into the lake of fire and brimstone, where [are] both the beast and the false prophet; and they shall be tormented day and night for the ages of ages (Rev. 20:7-10).
(13) Satan will be loosed and deceive the nations, who attack the earthly saints and Jerusalem; but the rebellious are destroyed by fire, and Satan is cast into the lake of fire.
And I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled, and place was not found for them. And I saw the dead, great and small, standing before the throne, and books were opened; and another book was opened, which is [that] of life. And the dead were judged out of the things written in the books according to their works. And the sea gave up the dead which [were] in it, and death and hades gave up the dead which [were] in them; and they were judged each according to their works: and death and hades were cast into the lake of fire. This is the second death, [even] the lake of fire. And if any one was not found written in the book of life, he was cast into the lake of fire (Rev. 20:11-15). For neither does the Father judge any one, but has given all judgment to the Son (John 5:22).
Christ [is] God’s (1 Cor. 3:23). The Christ’s head God (1 Cor. 11:8). For [My] Father is greater than I (John 14:28). But, according to His promise, we wait for new heavens and a new earth, wherein dwells righteousness (2 Peter 3:13). And I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea exists no more... And He that sat on the throne said, Behold, I make all things new. And He says [to me], Write, for these words are true and faithful (Rev. 21:1-5).
(14) The Second Resurrection and the Judgment of the Wicked ensue.
(15) The Lord Jesus will give up the Kingdom to His Father, and the new heavens and the new earth will be brought in, wherein GOD will be ALL IN ALL.
... Then the end, when He gives up the kingdom to Him [who is] God and Father; when He shall have annulled all rule and all authority and power. For He must reign until He put all enemies under his feet. [The] last enemy [that] is annulled [is] death. For He has put all things in subjection under His feet. But when He says that all things are put in subjection, [it is] evident that [it is] except Him who put all things in subjection to Him. But when all things shall have been brought into subjection to Him, then the Son also Himself shall be placed in subjection to Him who put all things in subjection to Him, that God may be all in all (1 Cor. 15:24-28).
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I. This line represents the past history of Israel.
A. This upright line indicates the ascension of our blessed Lord to heaven, at the commencement of this period.
C. This circle represents the present period, during which the church of God is being gathered out of the world.
T. This line shows the coming of Christ to take the church to meet Him in the air, which closes this period.
W. This short line, the period of judgment, between the present period of grace and the millennium.
R. This line shows the glorious appearing, or revelation of Christ to the earth.
M. This circle represents the period of the millennium, or kingdom in power.
S. This short line, the letting loose of Satan again, after the thousand years.
E. This beginning of a circle points to the eternal state. The dotted line represents the history of the Jews, cut off during the present period (C). Since the captivities Israel is “Lo Ammi” (not my people), but it shall be acknowledged again when repentant at the close of the tribulation as “Ammi” (my people). See Hosea 1 to 3; Zechariah 13:9.
(From Fifth edition, Revised) (Scripture quotations have been changed to J. N. Darby’s translation for this edition. Written by Charles Stanley of Rotherham — 1800s)
What God Hath Said on the Second Coming of Christ and the End of the Present Age
There is a vast difference between taking up the Word of God, to hear what HE hath said, and taking it up to search out passages that seem to uphold any theory that one may hold. Now, all true Christians must feel that the second coming of our Lord Jesus Christ is one of the most interesting subjects that can occupy our thoughts.
It is proposed then, in this small tract, to look carefully at what God has said.
First, at what God hath spoken by His Son, in the four Gospels; and secondly, at what God hath spoken by His Spirit, in the epistles of the apostles.
Before turning to the words of the Son of God, let us read, as introduction, the words of Gabriel, sent of God: “Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end (Luke 1:30-33). Surely every “shall” in this wondrous passage, must be as really and as literally fulfilled as was the birth of Jesus. God said He should be born: it came to pass. God says He shall reign over the house of Jacob: it will surely come to pass.
Let us now turn and hear what God hath spoken to us by His Son, in the four Gospels. I would notice the seven parables in Matthew 13. The present period was then unknown, and Jesus only spake of it in parables. But we who now have the teaching of the Spirit of God, and know the mysteries of the kingdom of God, can read them more like histories than parables.
The first is the parable of the sower. Instead of God setting up that blessed reign of Christ, foretold in all the prophets, there is this time of sowing or preaching the word. And how searching the words of Jesus; only one part out of four even of those who professed to receive the word, are saved and bring forth fruit. “Some fell upon stony places” (Matt. 13:5), “some fell by the way side” (Matt. 13:4), “and some fell among thorns” (Matt. 13:7). Oh, reader, beware lest thou art one of these classes, and thou perish forever. Oh, beware of the care of this world and the deceitfulness of riches.
But some will ask, does the Lord Jesus teach that this state of things will continue; or does He teach that, by and by, all will receive His word and be saved? Let the second parable answer that question. A man sowed good seed in his field, an enemy sowed tares. He explains it Himself: “He that soweth the good seed is the Son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world (or age); and the reapers are the angels” (Matt. 13:37-39). So that you see, my reader, plainly, whoever may preach the conversion of the whole world, Jesus taught the very opposite. That only one part out of four of the seed sown brings forth fruit to perfection; and that in the world, the wicked and the righteous would grow together, until the very end of this age. The wicked should then be “cast into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father” (Matt. 13:42-43). The third parable, the mustard-tree, teaches, that when the professing body should have greatly increased, the wicked spirits who tried at first to pick up the seed would lodge in its branches. Judas was one of the first of these birds; but now their name is legion.
The fourth parable, the hid leaven. “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened” (Matt. 13:33). This, perhaps, gives the saddest picture of all; but not more sad than true. So far from the church converting the world, the whole of professing Christendom has become leavened with the working in secret of this woman’s leaven of iniquity. Leaven in Scripture always denotes evil; the leaven of the Pharisees — leaven of Herod — leaven of malice and wickedness.
The fifth, sixth, and seventh parables teach the same truth. It is not the whole field, but the treasure in it: not the whole world, but the one pearl — the one church of God, that is being taken out of the world. All are not converted, but in the great net of the present dispensation of time, there are good and bad. “So shall it be at the end of the age” (Matt. 13:49). The wicked shall then be severed from among the just.
Matthew 24. In this chapter we find the plain teaching of Jesus to His little flock of Jewish disciples. It is the same subject as the seven parables, only in plain words, not in parables. In the first few verses Jesus foretells the destruction of the Jewish temple — which, we all know, came literally to pass. He was seated on the Mount of Olives — the very spot where His feet shall stand when He comes to reign. The disciples came and inquired privately, “Tell us, when shall these things be, and WHAT SHALL BE THE SIGN OF THY COMING, and of the end of the world (or age)?” (Matt. 24:3). Now read carefully (Matt. 24) from the fourth to the last verse, and mark, there is not one thought of the world’s conversion. He foretells there will be false Christs — deceivers — wars, and rumors of wars — famines, pestilences, earthquakes — persecutions, sorrows, death — iniquity abounding, and the love of many waxing cold. And instead of the world receiving the gospel, it is preached for a witness; and then the end comes. Much has been fulfilled; and much in this chapter has yet to be fulfilled. Bear in mind, that all these words of Jesus were spoken to His Jewish disciples, and have special reference to what shall befall that nation. In the fifteenth verse He says to them, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand,) then let them which be in Judea flee into the mountains” (Matt. 24:15). This evidently proves that the temple at Jerusalem has to be rebuilt; for the abomination of desolation is to stand in the holy place. And if you read Daniel 12:11-13, and compare it with Daniel 11:27, you see the fearful act of the head of the Roman power, who causes the sacrifice and oblation to cease in the midst of the week — then mark when the abomination stands in the holy place. Then the words of Jesus will be most valuable to the godly Jews, who believe His testimony in that day. The moment they see this take place, they take it as the signal to escape. They have not even time to go into the house to fetch their clothes. Then takes place “the great tribulation, such as was not since the beginning of the world to this time — no, nor ever shall be” (Matt. 24:21). The remnant who have escaped may count the days that are shortened, 1290 to 1260, or half a week of years. The angel, speaking to Daniel of these days, says, “And there shall be a time of trouble, such as never was since there was a nation, even to that same time: and at that time thy people (that is, the Jews) shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan. 12:1-2). Clearly, then, the setting up of the abomination of desolation, and the time of tribulation, are both future. And in proof of this, our blessed Lord says, what will take place immediately after, the tribulation: “And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory” (Matt. 24:30). Most certainly, then, all tribes of the earth are not converted; or why do they mourn when Jesus comes? Jesus says, “Verily I say unto you, This generation shall not pass till all these things be fulfilled” (Matt. 24:34). How remarkably this is so before our very eyes! Though scattered among all nations, the generation or race of the Jews still exists, and waits the fulfillment of all these things. The Lord then goes on to state, “As the days of Noe were, so shall the coming of the Son of man be” (Matt. 24:37). Oh, what a solemn thought, that this world is to go on eating and drinking — rejecting Christ, just as the world despised the preaching of Noah, “and knew not until the flood came and took them all away; so shall also the coming of the Son of man be” (Matt. 24:39)! The most solemn warnings to watch and be ready are then given: “for in such an hour as ye think not the Son of man cometh” (Matt. 24:44). Terrible will be the doom of that servant who SHALL SAY IN HIS HEART, MY LORD DELAYETH HIS COMING. Yes, he calls Him, “My Lord” (Matt. 24:48); but his portion will be with the hypocrites, where “there shall be weeping, and gnashing of teeth” (Matt. 24:51). Such are the solemn words of the Son of God. Oh! that my reader may be awakened to the solemn inquiry, Am I ready, and waiting for the Lord?
Matthew 25. The whole of this chapter also is upon the same subject. The illustration of the ten virgins teaches most plainly, that instead of all being converted when He comes, half of those who profess to be His are shut out. All slumbered and slept. Oh, professor! if you should hear those words, “I know you not” (Matt. 25:12); “Watch, therefore, for ye know not the day nor the hour wherein the Son of man cometh” (Matt. 25:13). Another illustration is then given of this period, during which Jesus is away in heaven: “As a man traveling into a far country” (Matt. 25:14). And again, the whole of his servants do not improve their talents. Then “When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit on the throne of His glory” (Matt. 25:31). Then to the end of the chapter the Lord most plainly describes the judgment of the living nations at his coming. You will notice, if you read carefully, that there is nothing said in this place about the judgment of the dead: that is quite a distinct event, as we shall find as we go on in the word.
Even when standing before the high priest on the solemn night of His betrayal, Jesus said, “Hereafter shall ye see the Son of man, sitting on the right hand of power, and coming in the clouds of heaven” (Matt. 26:64-65). Alas; man always refused this testimony. The high priest declared it blasphemy, and pronounced Him worthy of death. (Matt. 26:65).
I would now turn to Mark 13. The solemn warnings of Matthew 24 are repeated: “And then shall they SEE the Son of man coming in the clouds, with great power and glory” (Mark 13:26). Not only the porter of the house is to watch, but to mark the uncertainty of the hour when Jesus shall come, ALL are to watch. Some will say, “Ah, you do not need to think about the coming of the Lord; it will not take place in your day.” Jesus says, “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” (Mark 13:35-37). Oh, how near, then, the Lord’s coming must be. The present night of His absence is thus divided into four parts: — “even, midnight, cockcrowing, and morning” (Mark 13:35). Where are we? The evening of the dispensation is already past; yes, the midnight of the dark ages is past, or middle ages, as they are called. The awakening of the Reformation is past. Ah, the morning breaks. Watch! watch! the day will surely break. Oh, blessed are they who shall be found ready!
But perhaps my reader will ask, “If Jesus does not teach that the world would be converted by the preaching of the gospel, does He plainly say the contrary?” Let us turn now and carefully examine the Gospel of Luke, and there we shall get a decided answer to the above question (Luke 12:35-48). In these verses there are two classes of servants. I would observe, a man may be a servant and not a son, as Balaam and many others. Those servants are greatly blessed who are found watching when the Son of man cometh. But the evil servant who said in his heart, MY LORD delayeth His coming — and especially that servant who “knew his Lord’s will, and prepared not himself, neither did according to His will, shall be beaten with many stripes” (Luke 12:47). Oh! is not this highly favored England? Does any nation know the will of God as she does? Surely, then, as it was with Judea, so will it be with this land. The heaviest judgments of God’s wrath will be poured out on this now highly favored land. Her doom will be infinitely worse than the dark lands of paganism, where the will of the Lord has not been known. Surely, then, this warning is not a light matter; and who knows how near.
But if you now turn to Luke 17:24-37, the Lord says here most decidedly, that He must be rejected. And this rejection goes right on to the coming of the Son of man. A rejection which He likens to the days of Noah and of Lot, “Even thus SHALL it be in the day when the Son of man is revealed” (Luke 17:30). Yes, so far from the world being converted, He says, “Nevertheless, when the Son of man cometh, shall He find faith on the earth?” (Luke 18:8). Luke 19:11-27. In these verses the parable of the nobleman going into a far country is repeated, with the plain prophecy that the great mass of the citizens hate him, and say right out, that they will not have him to reign over them. And instead of these being converted, at the return of Christ, they are slain before him. Luke 21. This chapter is in many respects parallel with Matthew 24 and Mark 13. We must bear in mind that the listeners to this discourse expected that the long-expected kingdom of God on earth should immediately appear. Instead of which, the Lord makes known a period of great suffering and persecution. What a contrast to all their thoughts. Instead of reigning over the nations, they should be hated of all men for His name’s sake. Then, in the Luke 21:20, a subject is named that is omitted in both Matthew and Mark: “And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh.” “Then let them which are in Judea flee to the mountains” (Luke 21:21). Strange as this might appear, so utterly opposed to the hopes of the nation, yet we know it actually came to pass. The Roman armies did compass Jerusalem, and the Jewish disciples did flee to the mountains. A Jew might have said, “Oh, it is impossible; God has promised that this city shall be the metropolis of the whole earth” (Isa. 2:1-4). Truly every promise of God shall be fulfilled, when the time of the kingdom comes on earth. In like manner some will say, “It is impossible that these great destructions should take place, because God hath said, ‘The earth shall be full of the knowledge of the Lord as the waters cover the sea’ (Isa. 11:9). This shall certainly be the case in the days of the kingdom. But before those days come, let us closely observe these words of Jesus. The days of vengeance came on Judea; there was great distress in the land, and wrath upon that people. This prophecy, from Luke 21:20-24, may be said to be condensed history — prophecy fulfilled before our very eyes. They (the Jews) fell by the sword; they were led away captive into all nations. Jerusalem is trodden down of the Gentiles. For 1800 years this prophecy has been, and still is fulfilled. Though at the time Jesus uttered these words, His own disciples neither understood or believed what He said, for we find them afterward asking Him, “Lord, wilt Thou at this time restore again the kingdom to Israel” (Acts 1:6). But does the Lord say how long Jerusalem is thus to be trodden down? Yes, distinctly: He says, “Until the times of the Gentiles are fulfilled” (Luke 21:24). And what then? Will the world be converted then? The Lord says no such thing. But then takes place, as in Matthew and Mark, the great tribulation, “Distress of nations with perplexity” (Luke 21:25). “Men’s hearts failing them for fear” (Luke 21:26). “And then shall they see the Son of man coming in a cloud with power and great glory” (Luke 21:27). Now, my reader, from all these words of Jesus, can we come to any other conclusion than this — that the millennium cannot possibly take place, before the coming of Christ in the clouds of heaven; until then, wars, tumults, on Judah days of vengeance; on all nations distress. Read, then, carefully the solemn warning, Luke 21:34-36, “Take heed to yourselves.” Oh, do not be deceived by the cry of peace and safety. “For as a snare shall it come on all them that that dwell on the face of the earth” (Luke 21:35). Ah, you see that professor going to the world’s concert, or to the world’s feast, to eat and to drink with the drunkard. There goes another with anxious brow and keen piercing eye, grasping at the world’s deceitful wealth. Ah, these, and thousands more, are saying in their hearts, “My lord delayeth His coming” (Luke 12:45). “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36). You may have observed, that all the words of Jesus so far, have reference to this earth, or His coming again to this earth. Jerusalem in Judea has been the center of His instruction. This was suited to the nation in the midst of which these prophecies were delivered.
We now turn to an entirely new subject (John 14:1-3). I say new subject, for I am not aware of a single verse from Genesis to this very passage where this wondrous fact had ever been fully revealed. We forget this when reading these divine words of comfort. Every hope in the disciples around the blessed Lord, in this night of sorrow, was centered in Jerusalem, as the place of His reign. But now, His last words having been spoken to the nation in John 12, He unbosoms the secrets of His heart, for the comfort of His chosen few, during this time, or period, when He should have left them in the world alone. John 13 unfolds the tender grace of our High Priest on high. In the east it is customary for one servant to hold the basin, and for another to pour the water. But Jesus did not ask Peter to hold the basin, and John to pour the water. No, the precious Jesus did it all: He took the towel, He took the basin, He poured the water, He washed their feet. Oh! that we better knew that tender heart. Cheer up, my drooping brother Christian; it was Jesus’ work alone to atone for sins on Calvary. It is Jesus’ work alone, as thy Great High Priest, to keep thy feet clean. Worthy alone art Thou, O Lamb of God. Thou art the author and the finisher of my salvation.
My reader, are you a believer? Then you are justified from all things — through the precious blood of Christ, clean every whit. Then do not forget He lives to keep you clean.
Then, in this chapter John 14 the precious Jesus can hide from His loved ones no longer the amazing secret — “In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am, there ye may be also” (John 14:2-3). Of course, this was so new, they could not make out either whither He went, or the way. They had heard of the future glory of Jerusalem; but mansions in the Father’s house on high, and a place prepared for them! What, poor sinful fishermen to have a place with God the Father! Oh, amazing grace! Man, through sin, lost the garden of God; but Jesus was about to give His heart’s blood, that He might bring us to God Himself in heavenly glory. And mark the certainty. As surely as He has died and risen again, and gone to the Father’s house to prepare a place for us, even so sure is it, that He will come again and receive us to Himself. Ah! what would the soldier give in the midst of the battle’s roar to have the certainty of reaching the home he loves — or the mariner in the midst of the raging storm? What comfort, then, these words of Jesus give! However fierce the conflict — however dark and loud the roaring tempest, the blest home of His presence is sure. Oh, think of this, ye tried and desolate ones — ye fellow-believers, who are widows, or orphans, in a cold world! Oh, cheer up, ye afflicted ones! A little while: your home is certain. Is Christ your portion now? Then your home, sweet home in His presence, is most blessedly certain. “Let not your heart be troubled, neither let it be afraid” (John 14:27). Think not when ye see him, to meet an angry Judge. He comes to receive you to Himself, who hath loved you, and washed you in His own blood. He says, “That where I am, there ye may be also” (John 14:3). Perhaps you say, “That may be true to them who deserve it.” Did those who sat and heard these new words of wondrous grace deserve it? Ah! full well did He know. Yes, this wondrous disclosure of eternal love, was reserved to the very night on which they all forsook Him and fled. The Lord deepen in our souls the sense of this untold grace!
Perhaps my reader may ask, Does not the Lord mean death, when He thus speaks of His coming again? If we turn now to John 21:18-21, we here find the distinct answer to the question. The Lord plainly did not mean death; for after speaking of the death, whereby Peter should glorify God, He speaks of another disciple and says, “If I will that he tarry till I come, what is that to thee?” (John 21:22). “Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?” (John 21:23). Now does not this passage prove that Jesus did not mean death, when He spake of His coming again? Indeed, I do not know of a single passage in the Scriptures where the coming of Christ means death. It is indeed very blessed that when the believer falls asleep, it is to depart and be with Christ, which is far better. Far better to depart from a body of sin and death; but this is quite a different thing from the coming of the Lord.
I would observe, the Lord did not in this precious promise, in John 14, explain how this receiving them to Himself, would take place. The explanation how, we shall find in the epistles.
Having found by the words of Jesus that the coming of the Lord does not mean death, it may be asked, Is it as clearly proved, whether the coming of the Lord will be spiritual or personal? Let us for this purpose turn now to Acts 1:9-11. “And when He had spoken these things, while they beheld, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven, as He went up, behold, two men stood by them in white apparel, which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven.” How could words be more plain than these? Did Jesus go into heaven in real person, the very body that hung on the cross; or did He leave that body in the grave and go to heaven in Spirit only? If so, our preaching is vain, and ye have believed in vain (1 Cor. 15). All depends on this, if He who died on the cross as our substitute, is not raised from the dead, and ascended to heaven, a real man, as our surety man in resurrection — then if He is not thus risen, there is no gospel for us. How can I possibly know that I am justified from all things, if my surety is not raised from the death due to me, and as my surety, justified? I fear there is a sort of indistinct notion abroad that Jesus is only a spirit. This notion undermines the very foundation of the whole gospel. Hence what pains Jesus took to convince His disciples that He was not a spirit; for He says, “A spirit hath not flesh and bones, as ye see Me have” (Luke 24:39). Now does not the idea of a spiritual coming of Christ spring from that deadly error, that He is now only a spirit? He went to heaven and is there, a real, risen man. And IN LIKE MANNER will He come again, as real a person surely as He was on the cross. Will not the Jews say, What ARE those wounds in Thy hands? And oh, my fellow-believer, what will it be to look at those hands that were pierced for you? He is risen. He will come again in person.
But it might be asked, Can you point out a passage that distinctly proves whether the Lord will come at the beginning, or after the Millennium, or the times of blessing promised in the Old Testament? Let us turn and see as to this (Acts 3:19-21). The Jews through blindness had crucified the Lord. Peter tells them to change their minds, and their sins shall be blotted out; and God shall send Jesus again, “Whom the heaven must receive UNTIL the times of restitution of all things, which God hath spoken, by the mouth of all His holy prophets, since the world began” (Acts 3:21). Now, if the prime minister of England was said to be gone to France, and would remain there until the time of assembling Parliament, would not that simply mean that he would return before or at the commencement of Parliament? Then does not the word until in the above passage distinctly prove that Christ will be in heaven until the beginning of the millennium, or times of restitution of all things? Then He will surely come before, or at the commencement of the kingdom of God on earth. Indeed, how can it be the kingdom if the king is not there? Surely Scripture explains itself. This one passage removes every difficulty from the teachings of Christ in the gospel. It might have been asked, How can the wicked and the righteous live together until the harvest or coming of Christ? And how can it be, in that day, as it was in the days of Noah and Lot — the earth full of wickedness — seeing that so many scriptures of the prophets have to be fulfilled, which describe the righteousness and blessing of the earth — when all shall know the Lord, from the least to the greatest? Well, I say, this one word until explains it all. That time or the earth’s blessedness cannot take place before, but after the Lord comes.
Let us now, in the second place, hear the words of the Holy Spirit in the Epistles. The first passage I turn to is Romans 8:19-23. We must mark well the change; it is not now Jesus speaking to Jewish disciples, in the midst of the Jewish nation; but the Spirit of God speaking to us believers, members of the redeemed church of God, so that now every word concerns us. Hence, in this passage creation is waiting with earnest expectation, “for the manifestation of the sons (not the nation) of God” (Rom. 8:19). “The glorious liberty of the children of God” (Rom. 8:21). Creation groans and travails in pain together. “And not only they, but ourselves also, WHICH HAVE the first-fruits of the Spirit, even we groan within ourselves, waiting for the adoption, to wit, THE REDEMPTION OF OUR BODY” (Rom. 8:23). We do not wait for the spiritual reign of Christ or for Christ in spirit; we have that now. “Now, if any man have not the Spirit of Christ he is none of His” (Rom. 8:9). But having this, according to this passage, we wait, not for the death of the body, but for the redemption of the body — BEING justified — HAVING peace with God (Rom. 5:1). Enjoying the certainty of no condemnation (Rom. 8:1). Yes, being thus everlastingly saved, still, while in this body of sin and death, we hope and long for and wait for, the “manifestation” (Rom. 8:19), “the glorious liberty” (Rom. 8:21), that will take place, both for us and creation, at the redemption of the body.
WHEN, then, will this glorious redemption of the body take place? “But every man in his own order: Christ the first-fruits; afterward they that are Christ’s AT HIS COMING. Then cometh the end” (1 Cor. 15:23-25). Most clearly, then, the Spirit of God teaches that the resurrection of the sons of God, they who are Christ’s, will take place at His coming. And for this event all believers waited at Corinth, as well as at Rome. “WAITING FOR THE COMING OF OUR LORD JESUS CHRIST” (1 Cor. 1:7). Mark, it does not say, ALL shall rise together; but “every man in his own order.” Christ has risen — the first-fruits. Blessed pledge of certainty! Then “afterward.” Who would have thought 1800 years were in that word “afterward”? Now, if there have been 1800 years, at least, between the resurrection of Christ, the Head, and the body — they that are His, may there not, as assuredly there will be, 1000 years between the resurrection of the saved, the first resurrection, and the rest of the dead, who live not again until the 1000 years are fulfilled (Rev. 20)?
It may be asked, But how does the resurrection of the dead in Christ at His coming, affect the question of the redemption of our poor groaning bodies, who are alive in them, seeing we are not yet fallen asleep? How can we and all believers be waiting for the redemption of the body at the coming of Christ? As to that, “Behold I show you a mystery: WE shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye” (1 Cor. 15:51-52). To this agree the words of the Spirit, 1 Thessalonians 4, on which I hope to speak shortly. Now, as we go through the epistles, we shall find, it was FOR THIS VERY EVENT that ALL believers, in all places, in the days of the apostles waited. Not for the unclothed state of the soul, blessed as that is. The apostle says, “Not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life” (2 Cor. 5:4). The Epistle to the GALATIANS, being the defense of the blessed truth of justification, this subject is not dwelt upon. Also, as the EPHESIANS presents that aspect of the church, as already raised and seated in Christ in heavenly places, of course, the subject of the church’s hope is not introduced. But in the PHILIPPIANS, where the church is looked at more in the service of the gospel, and pressing forward through a weary world, then this blessed hope, and no other, is distinctly presented, “For our conversation (or citizenship) is in heaven; from whence also WE LOOK FOR THE Saviour, THE LORD JESUS CHRIST; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto Himself” (Phil. 3:20-21). Those who know the Greek tell us, that this passage should be, “We look for the Lord Jesus Christ AS Saviour.” Oh! what a contrast this blessed hope of primitive days, to the modern dread of Jesus as a terrible judge. How sweet it is to a mother’s heart, when she returns from a journey, to see her little child’s longed-for face at the window; it claps its little hands, and would fly through the window to meet her. Surely, no mother would have her child dread her return as a terrible tyrant. When Jesus left His chosen ones on Olivet, He lifted up His hands and blessed them, and as He blessed them He was parted from them. In like manner will He return; while to the rejecting world He comes as a terrible judge. Yet, oh, sinner saved by grace, the first sight thou shalt have of Him who loved thee, and washed thee in His own blood, will be with uplifted hands of blessing. Oh! view Him coming as Saviour, to claim thee as His prize, bought with His own blood. In one moment, thy body of humiliation, sorrow, and sin, shall be fashioned like unto His glorious body. What a moment! Thy last tear shall be gone. Thou shalt grieve Him no more. Thou shalt sin no more. Oh, what will it be to see His very face — to hear His voice; that face once wrung with deepest anguish, bearing thy sins on the tree! And, as thou risest in the air, by thy side, the glorious form of one (once thy prodigal wayward child) for whom thou wept and prayed, but saved at last; and loved ones, parting with whom once crushed thy heart with earth’s keenest sorrow. Oh! ye believing widows and orphans, who feel the world’s cold blast, oh, then! oh, then! “Forever with the Lord” (see 1 Thess. 4:17). Ah! affliction is but for a moment, but joy in His presence shall never end. Surely the certainty of all this is very precious. “When Christ, who is our life, shall appear, then SHALL ye also appear with Him in glory” (Col. 3:4). Is it not strange, that the Church of God should have so sadly forgotten her blessed hope? While in the apostles’ days, it was the immediate hope of the youngest converts, as we find in the 1 Thessalonians 1:9-10, “How ye turned to God from idols, to serve the living and true God: AND TO WAIT FOR HIS SON FROM HEAVEN, whom He raised from the dead.” Thus we see these young converts (for the church of God at Thessalonica was not more than about a year old) were not waiting either for the conversion of the world, or death and departure to be with the Lord; but for the Son of God from heaven. Indeed, the apostles had no other hope. “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming?” (1 Thess. 2:19). Great appearances on earth — swelling the numbers of a society on earth, raising funds, and building elegant (so-called) Christian temples; for these things the apostle had not a thought, much more a hope. His eye was fixed on the appearing of Christ. For this he labored night and day, that he might win souls to Christ; that they might be the crown of his rejoicing in the presence of our Lord Jesus Christ. And yet men say the coming of Christ is not a practical truth. The Lord give us more of this practical waiting for Christ.
If there be one thing more powerful for practical holiness than another set before us in the word, it is the constant expectation of Christ. This was the prayer of the apostle, for these young converts, night and day. “To the end He may establish your hearts unblameable in holiness, before God, even our Father, at THE COMING of our LORD JESUS CHRIST with all His saints” (1 Thess. 3:13). This is the desire of every minister of Christ, who longs himself for the coming of the Lord; while others forget the connection there is between conversion and the coming of Christ. He will think of it night and day, and pray night and day, that every convert may be found unblameable in holiness in that moment.
Some have a very great difficulty as to waiting for Christ. They would say, How can I wait for or expect Christ this very day, seeing so many things have yet to be fulfilled? I am told the Roman Empire has to be reconstructed. The Jews have to be restored to Judea. The man of sin has to be manifested, reigning at Jerusalem — and all this before Christ comes to this earth again. Must I not then, of necessity, say in my heart, “My Lord delayeth His coming” (Matt. 24:48); at least, until after all these events? I cannot make it out how I am to be waiting for Christ to-day, since all these things have to take place.
There is no doubt the Roman Empire has to be reconstructed — (I shall have to speak of these things shortly). The Jews have to be restored: the wicked man of sin has to be revealed. Europe has to sink in grossest darkness — to become worshipers of devils or idolaters again. But let us look at the next chapter, and every difficulty will vanish (1 Thess. 4:15-18). “For this we say unto you, by the Word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them who are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and the trump of God: and the dead in Christ shall rise first. Then 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.” Now, observe, in the gradual unfolding of prophetic truth, up to this passage, the coming of the Lord, in a general sense only, has been presented. But in this place there is a point of detail never noticed before. The special object of the apostle was evidently to comfort the hearts of these young converts, who were sorrowing because some of their number had fallen asleep. Bear in mind, they had only had three weeks’ preaching (Acts 17:2). Paul’s manner was always to set forth the passing away of all things of the old creation, in the DEATH OF JESUS; and Jesus the beginning and head of the new creation, as RAISED from THE DEAD. Thus these young converts were filled with joy — being raised from the dead, and in God the Father. (See 1 Thess. 1.) As we may imagine, these newly converted heathen were sorely perplexed at the death of the body. Well, this passage is evidently written to show them the resurrection of the saints who sleep in Jesus -that they will lose nothing, but be raised first; then we who are alive and remain — changed in a moment, as noticed in 1 Corinthians15. And then a new fact is revealed —we shall be caught up together, to meet the Lord in the air. Now this may take place before any of the events which have to be fulfilled: yes, we shall find this event is the very first that will take place; and therefore the last elect soul being brought to God, may take place while you read this paper. No person can quote me a single verse, which has to be fulfilled, before the sleeping and living saints, shall be caught up to meet Christ.
Let me give a plain illustration. Suppose Rotherham were in rebellion against Her Majesty, just as the world is in rebellion against Christ. Her Majesty makes known that she is coming in judgment, with her whole army, to destroy Rotherham. But there are a hundred royalists in the town. She sends word to them that they shall meet her at Derby — shall be taken by the Midland Rail, to meet her, and be with her at Derby; and then shall take place the day of vengeance on Rotherham. That, as the hour is uncertain when Her Majesty shall come by express from Euston Square to Derby, the royalists are to be waiting for a telegraphic message, at any moment, to meet her. Now many things might have to take place at Rotherham before Her Majesty actually entered the town — digging of trenches, cannonading the place. In like manner, the Lord Jesus Christ is really coming in judgment to this earth, which once murdered and still rebels against, Him. Every child of God on earth is a royalist, and every royalist of Christ shall be caught up to meet Christ in the air when He comes. Then begins the day of vengeance on this doomed age. Now if this be so, we should expect the Spirit of God, having made known this new fact, of believers being caught up to meet Christ; then to speak of this day of the Lord, which shall follow that event, the taking of the church to be ever with the Lord. And this is exactly what He does do (1 Thess. 5). As the believer’s hope is to be caught up to meet Christ, there is no need of writing on times and seasons. In fact there are no dates of Scripture that refer to this event (the moment of taking the saints) at all. All dates refer to Israel. “For yourselves know perfectly, that THE DAY of the Lord so cometh as a thief in the night. For when they shall say, ‘Peace and safety,’ then sudden destruction cometh upon them, as travail upon a woman with child, and ye shall not escape. But ye, brethren, are not in darkness that THAT DAY should overtake you as a thief” (1 Thess. 5:2-5). Thus this day of destruction and vengeance is introduced in dark contrast with the bright and blessed hope of the church. The church may be taken at any moment. THEN sets in the day of vengeance. The acceptable year of the Lord shall close; the day of vengeance begin (Isa. 61). Seeing this, how earnest the apostle was in prayer: “And I pray God your whole spirit, and soul, and body be preserved blameless unto THE COMING OF OUR LORD JESUS CHRIST” (1 Thess. 5:23). We find persecution and tribulations soon overtaking these dear young converts, and to add to their deep distress, deceivers come, as though sent by the apostle, to tell them the DAY of the Lord was come. Their trouble and sorrow seemed to favor the report. They seemed to have been greatly shaken by this stratagem of Satan. The Second Epistle to the Thessalonians was written to deliver them from this mistake and sorrow. Instead of the coming of the Lord being a day of trouble to them, the apostle says, “And to you who are troubled, REST WITH US; when the Lord Jesus shall be revealed from heaven, with His mighty angels” (2 Thess. 1:7). So far from the world persecuting you in the day of vengeance, you shall rest with us, caught up; as he had taught them. Flaming “vengeance shall be taken on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (see 2 Thess. 1:8). Punished with everlasting destruction from His presence, “When He shall come to be glorified in His saints, and to be admired in all them that believe, (because our testimony was believed,) in that day” (2 Thess. 1:10). Still further to assure them, he says, “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or troubled, neither by spirit, nor by letter, as from us, as that the day of Christ is at hand” (2 Thess. 2:1-2). To return to the illustration. Suppose, before the royalists were called out of Rotherham to meet Her Majesty at Derby, a panic were to take place amongst them, by a report that the day of vengeance was come on Rotherham, and the cannonade about to open — an officer of Her Majesty were to write and say, I beseech you, all ye friends of the Queen, by the certainty of her coming first, and your being gathered together to her, do not be afraid. Cannot you depend on Her Majesty’s word? Not a cannon ball shall be shot, before you are happy with her at Derby. Just in this manner did Paul comfort and assure the panic-stricken converts at Thessalonica. Two things were certain before the great and terrible day of the Lord — His coming for them, and their gathering to Him, as taught them in the first epistle.
Oh! could one think it possible, as we walk the streets and watch the busy crowd, that destinies so vastly opposite await that crowd — the believer to be caught up to meet the Lord, (perhaps this very day), the unbeliever to be left to the fierceness of that day of vengeance.
In 2 Thessalonians 1:3-12 we have some of the terrible features of the end of this age. “A falling away first” (2 Thess. 1:3). However sadly the professing church has departed, yet what will it be when the real church of God is taken up! The full character of this falling away is described in Revelation 17. One terrible feature is the revelation of the wicked one, “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God” (2 Thess. 1:4). Some, not observing that this fearful character appears on the closing scene of human wickedness after the true church is taken up to be with the Lord, have thought this man of sin is Popery, or the Pope. But do not you see this passage says that the man of sin shall sit IN THE TEMPLE of God. Now God never has, and never will have, a temple built on earth in any place except Mount Zion, or Mount Moriah — the place in which he appeared to Abraham. But that temple is now destroyed. It must then be rebuilt, as many scriptures show it will. And the terrible man of sin is evidently one of Daniel’s people, that is, a Jew — who shall come in his own name, whom the Jews shall receive (John 5:43).
As Satan entered into Judas, so will he enter into this son of perdition. I cannot, then, allow St. Peter’s at Rome to be the temple of God; neither can the Pope be this man of sin. Daniel plainly describes him as the wicked Jewish king at the time of the end: “And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done” (Dan. 11:36). We all know the Pope is not the King of the Jews. It is quite clear that all this is Jewish and cannot take place while the Spirit and the church are here. As Paul had well taught these converts, he reminds them how he had told them, “And now ye know what withholdeth, that he might be revealed in his time” (2 Thess. 2:6). “The mystery of iniquity doth already work” (2 Thess. 2:7) — the leaven foretold in Matt. 13. “Only he who now letteth (or hindereth) will let until he is taken away” (2 Thess. 2:7). But, oh! what will it be when the Spirit of God is taken and the church caught up to meet the Lord? “And then shall that wicked one be revealed” (2 Thess. 2:8). And, now, how clearly this proves this wicked one is not Popery, for it is he “whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming” (2 Thess. 2:8). Popery, and the whole of the ecclesiastical apostasy, will be destroyed by the ten kings (Rev. 17:16). But this wicked one “is after the working of Satan, with all power and signs and lying wonders” (2 Thess. 2:9). The present work of Satan, in leading men to have to do with devils, and familiar spirits, by table-turning and the like, may be preparing the way. But these terrible events cannot possibly take place during this day of gospel grace. For in those days of darkness, God will send them strong delusion, that they may believe a lie, that they may all be damned. This will be assuredly the case when this day of mercy closes. God will arise and shake terribly the earth. “For this cause God shall send them strong delusion” (2 Thess. 2:11); that is, because they received not the love of the truth that they might be saved. Man is damned because he receives not the truth. These are God’s words as to the end of the present age. Fellow-believers, we are saved “because God hath from the beginning chosen us to salvation, through sanctification of the Spirit and belief of the truth” (2 Thess. 2:13). Oh! it is this that makes the coming of the Lord so precious — God’s eternal love. The apostle closes the subject in this epistle with these words, “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ” (2 Thess. 3:5). Still, whether writing to an assembly or to an individual saint, with the apostle it is the great practical truth. In fact, just as opposite to modern thoughts of men as possible. With men, the appearing of Christ is the least practical — their most distant thought. With the apostle, it is the great practical truth — the ever-present theme of hope. He says to his son Timothy, after telling him of the sad departure and iniquity of the professing church in the last days, his concern for him was, “That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ” (1 Tim. 6:14-16). And again, though misjudged and forsaken, and fully aware of the terrible character of these last days, yet what was the stay of his heart — “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not unto me only, but unto all them that love His appearing” (2 Tim. 4:8). And again, writing to Titus, he says, “For the grace of God that BRINGETH salvation hath appeared to all men” (Titus 2:11). Ah! this is very precious. God does not expect to find anything, except sin and misery, in a poor sinner. But grace bringeth. Christ has died. Salvation is all of grace: that gives all and asks for nothing. Then the effect of this grace is to teach us holiness of life in every way, “LOOKING FOR that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ” (Titus 2:13). Men now look for death; and so “it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). But how blessed the contrast, “So Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation” (Heb. 9:27-28). Have you, my reader, this unspeakable consolation, that Christ has once borne your sins on the cross, and consequently, that He having borne the full judgment due to you once, there can be no more condemnation to you? And that He has made full atonement is proved, in that God hath raised Him from the dead. Then you are justified in Him, the risen Christ, from all things; yes, so justified that God says He will remember your sins and iniquities no more. Then how can you be judged for your sins again! Impossible, unless Christ has died in vain. Oh, what blessed, settled peace this gives to the long-perplexed soul!
But you ask, Shall we not all stand before the judgment-seat of Christ? We shall do so. Yes, it is most happy for us who live in a world where the nearer a man lives to God the more is he misjudged and hated. Yes, I say, it is most blessed that we shall soon stand before the Beemah or seat of Him who will reward every man according to his works. Yes, while the whole question of sin, and judgment due to sin, has been eternally settled by the blood of the Lamb; yet He who gave His blood for us, has promised that the gift of a cup of cold water shall not lose its reward. “Unto them that look for Him shall He appear the second time, without sin” — no question of sin then, but “unto salvation” (Heb. 9:28). What encouragement to confidence and patience this gives. For yet a little while and He that shall come will come and will not tarry (Heb. 10:37). Indeed nothing gives the soul more quiet patience, in the midst of sore trial and temptation, than this blessed hope, “Be patient therefore, brethren, unto the coming of the Lord. Be ye also patient; stablish your heart; for the coming of the Lord draweth nigh” (James 5:7-8). “That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise, and honor, and glory, at the appearing of Jesus Christ” (1 Peter 1:7). “Wherefore, gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ” (1 Peter 1:13). “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away” (1 Peter 5:4). Now, is it not strange that, with Scripture so full of this precious subject, men should say it is a dark, mysterious, bewildering subject, and that those do well who never look into it? What God says is this, “We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts” (2 Peter 1:19). Men would say our reasoning on the future is light. God says it is all darkness. Men say prophecy is all darkness. God says it is a light. But, alas! men will even go so far as to say, “Where is the promise of His coming?” (2 Peter 3:1-15). In this chapter we have a glorious view of the whole future in a general way, right onward to the creation of new heavens and a new earth — more in reference to the world, than the church.
One thing is very manifest in all these words of the Spirit of God — the coming of the Lord is not looked at as a mere doctrine. It is either a blessed hope — that is, JESUS HIMSELF is presented as the object of the heart’s utmost desire; or a terrible fact, fast approaching to a doomed world. Of the former, we have a sweet example in the next words before us, “Beloved, now are we the sons of God; and it doth not yet appear what we shall be; but we know that when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in him purifieth himself, even as He is pure” (1 John 3:2-3). Ah! it is not he that believeth this doctrine — our precious Lord claims the heart. Oh! is this the one desire and hope of my reader’s heart, to be like Him, to see Him as He is? Then sure it is sweet “to ABIDE in Him; that, when He shall appear, we may have confidence, and not be ashamed before Him at His coming” (1 John 2:28). Surely nothing can have a more purifying effect upon the believer, than his constant looking, longing, desiring, the coming of his precious Lord. And as to the fact of judgment on an ungodly world, even Enoch, the seventh from Adam, prophesied, saying, “Behold the Lord cometh with ten thousand of His saints, to execute judgment upon all” (Jude 14). And how solemn are those words, “Behold He cometh with clouds; and every eye shall see Him, and they also which pierced Him: and all kindreds of the earth shall wail because of Him. Even so, Amen” (Rev. 1:7). In the seven addresses to the churches, these are searching words in the midst of much outward profession — “HOLD FAST TILL I COME” (Rev. 2:25). And again, “If therefore thou shalt not watch, I WILL COME on thee as a thief, and thou shalt not know what hour I WILL COME upon thee” (Rev. 3:3). And again, Behold, I come quickly: hold that fast which thou hast, that no man take thy crown (Rev. 3:11). Woe be to the carnal worldly professor, who sets light by these solemn warnings, so suited to the state of the church, during its sevenfold history, of the things that are now. In Revelation 4, things are revealed that will take place after these — “I will show thee things that must be hereafter (or after these)” (Rev. 4:1). And then, in blissful vision, in Revelation 4-5, the redeemed are seen gone from the earth, and seated around the glorified Lamb. Revelation 6-19 contain the words of the Spirit of God as to the end of the present age, the church being at that time taken to be with the Lord. Then sets in the great and terrible day of the Lord God Almighty. Peace is taken from the earth “that they should kill one another” (Rev. 6:4). Who can describe the terrors of that fearful day!
I do not go into the detail of the woes and judgments of this day of vengeance, answering to all the prophets have said, and all the passages we have read, in the words of Jesus, as to this time of great tribulation, such as never was — no, and never will be again. More gifted servants of the Lord have written on these things. I would refer the reader to the Bible Treasury and other tracts by the same publisher.
I may just remark, in perfect keeping with every other part of Scripture, the whole scene becomes Jewish in character during this day of wrath. Satan is cast down to the earth in Revelation 12 and persecutes the Jewish remnant. In Revelation 13, Satan is worshiped, and the head of the Roman Empire, to whom Satan gives his power, is worshiped (Rev. 13:3-8). In Revelation 17 the ecclesiastical apostasy, having lost her temporalities in the empire, now in her last most blasphemous character, sits upon the beast; that is, guides the imperial head in its last acts of wickedness. The Roman Empire which was, and is not, shall again appear in its most terrible character. Ten kings are seen confederate with the imperial head; and as England was one part of the empire, when it was, so assuredly shall it be again. It would seem, however, not by conquest; for the ten kings or kingdoms give their power to the beast. The reconstructed empire for a time carries the whore; but being infidel at heart, throws her off, and the ten kingdoms which will exist in that day “hate the whore, and shall make her desolate and naked, and shall eat her flesh and burn her with fire” (Rev. 17:16). Revelaation 18 is occupied with a description of her burning.
The church having been with the Lord from Revelation 4 now returns with the Lord in Revelation 19. The full number of the first resurrection being completed in the beginning of Revelation 20, then takes place the millennium, or thousand years’ rest, with Christ. The rest of the dead live not until this thousand years’ rest is completed. During this thousand years, every promise of blessing to this earth will be fulfilled — Satan bound — sin not allowed, but immediately judged. Then comes the end. Satan is loosed a little while; and then the great judgment of the dead takes place (Rev. 20:11-15). And this over, the eternal state of inexpressible blessedness sets in — new heavens and new earth, “Where God shall shine in light divine, in glory everlasting.”
I will conclude with the last closing sounds of the words of God on this solemn subject: — “Behold I come quickly: blessed is he that keepeth the sayings of the prophecy of this book” (Rev. 22:7). “And behold I come quickly; and My reward is with Me, to give to every man according as his work shall be” (Rev. 22:12). “He which testifieth these things saith, Surely I come quickly. Amen. Even so come, Lord Jesus” (Rev. 22:20).
The First Resurrection
It is a mistake to suppose that the great truth of the first resurrection, or the resurrection from among the dead, rests on the interpretation of some difficult passage in the Book of Revelation. So far from this being the case, we shall find it to be the uniform teaching of the New Testament. Neither is it possible to find a single text to uphold the grave error of a general resurrection and judgment. And while the first resurrection is the full accomplishment of our salvation: a general judgment practically denies our redemption. The scriptures declare there is none righteous, no, not one; all have sinned: it therefore follows that if we have to come into judgment for our sins we must all be condemned. As it is written, “Enter not into judgment with Thy servant, for in Thy sight shall no flesh living be justified” (Psa. 143:2). Is it not evident if we have to look forward to judgment, there must be everlasting wrath before us? Thus salvation is impossible. This is a very solemn question for our souls. If you, and all the world, will rise together, and it is appointed unto you after death the judgment, tell me, how can you be saved? Is there a single promise of pardon at the judgment? Not one. Our subject then affects the very foundation truth of the gospel: yes, if the common error of a general resurrection, and judgment, be true, there is no gospel: for none can be saved, all are guilty, and if judged, must be cast into the lake of fire. Is it not then a fearful thing to spend a whole life teaching such dreadful errors? How many do so, and refuse to hear the word of God! If you profess to bow to Scripture, we ask your solemn attention to the following.
The Sadducees, or Rationalists of that day, brought a supposed difficulty to the Lord. A woman had had seven husbands: whose wife then would she be in the resurrection? Jesus answered, “But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: Neither can they die any more: for they are equal to the angels; and are the children of God, being the children of the resurrection” (Luke 20:35-36). Is not this a resurrection of great privilege? Will all be raised together equal to the angels, the children of God? How can there be a general resurrection, when Jesus speaks of those who shall be accounted worthy of the resurrection from the dead, or from among the dead? Rest not until you are assured that this is your privilege.
We will now notice how the Lord Jesus teaches there will be two distinct resurrections. The one of life, the other of judgment; and the blessed certainty that those who have eternal life shall not come into the judgment. He says that all judgment is committed to Him. That all men should honor the Son even as they honor the Father: and further, “Verily, verily, I say unto you, he that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment; but is passed from death unto life.” Do you notice that if you hear the words of Jesus, and believe God that sent Him, then even now, you have everlasting life. Surely you have not to wait until the judgment, to know if you shall have it. You both have everlasting life, and Jesus says you shall not come into judgment. The thing is settled now: you have passed from death unto life. Jesus, the very One who shall execute judgment, says these three things to every believer: you have everlasting life, you shall not come into judgment: you are passed from death unto life. Then He says, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [or judgment]” (John 5:21-29). The word hour is used by John to denote a period, as, “The hour cometh and now is when the true worshipers shall worship the Father in spirit” (John 4:23; 5:25). Plainly, hour here means the whole of this gospel period of more than eighteen hundred years. So there is a period coming in which there shall be two very distinct resurrections, of those who have everlasting life, the resurrection of life; those who have done evil, unto the resurrection of judgment. Assuredly one of these must be yours and mine.
Now read John 6:37-40. Here a great privilege is made known for all whom the Father giveth to Christ. “And this is the Father’s will which hath sent Me, that of all which He hath given Me I should lose nothing, but should raise it up at the last day.” And to show the value of this special resurrection, the Father’s will that Christ should raise them up, is repeated twice. Is it not evident that if there were a general resurrection there would be no meaning in these words? We shall further find that this first resurrection is at the coming of the Lord, to fetch His saints: and this accounts for the fact, that the resurrection of all given to Christ is so much on His, and on the Father’s heart. What tenderness of infinite love in those words as He went to the cross to bear our sins: “In My Father’s house are many mansions (abodes): if it were not so I would have told you. I go to prepare a place for you, and if I go and prepare a place for you I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14:1-2). Oh, the heart of Jesus! oh, the Father’s will! what rest! what joy this gives.
As the Jews held the doctrine of a general resurrection, at least of themselves, this blessed truth we are examining was very offensive to them, as preached by the apostles. “Being grieved that they taught the people, and preached through Jesus the resurrection from the dead [or which is from among the dead]. And they laid hands on them” (Acts 4:1-3). Do you not see here, the truth of a resurrection from among the dead is the very opposite of the Jewish doctrine of a general resurrection?
Not only is it the joy of Christ to do the Father’s will in thus raising us from among the dead, but also this must take place because of the Spirit that dwelleth in us. “If any man have not the Spirit of Christ, he is none of His” (Rom. 8:9). “But if the spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] His Spirit that dwelleth in you” (Romans 8:11). What a fact is this, we are predestinated to be conformed to the image of His Son. Was He raised from among the dead? Then we must be also—we must be like Him in all things. We are waiting for this the full effect of redemption. “Waiting for the adoption, to wit, the redemption of our body.” If the Spirit of Christ dwells in you, then you must be raised from the dead that He may dwell in you forever. If a Christian, this must be your destiny.
The resurrection of all that are in Christ, at His coming, is as certain as that all in Adam have died. “For as in Adam all die, even so in Christ shall all be made alive.” But our question is when will those in Christ be raised? “Every man in his own order; Christ the firstfruits; afterward they that are Christ’s at His coming. Then cometh the end” (1 Cor. 15:22-24). Nothing could be more certain then, than that the resurrection of those that are Christ’s will be at His coming. Then cometh the end: we shall see in another scripture when the rest of the dead are judged at the end. But carefully note, that is not the resurrection spoken of here, to the end of this chapter. It is the first resurrection; those that are Christ’s. Will the resurrection of the wicked be in power — a spiritual body — in glory? Is it true of them, “And as we have borne the image of the earthy, we shall also bear the image of the heavenly?” Is not this the exclusive resurrection of those who are Christ’s? The resurrection unto life from among the dead, the redemption of their bodies? When they see Christ they are like Him, they forever bear the image of the heavenly. What a blessed event is their resurrection from among the dead! Equally blessed for “we who are alive and remain.” “Behold I show you a mystery: we shall not all sleep, but we shall all be changed.” The apostle could not have had a thought of a general resurrection at the end of the world: when this corruptible shall have put on incorruption: for he says then shall be brought to pass the saying that is written, “Death is swallowed up in victory.” If we turn to the prophet Isaiah 25:8, we find the Spirit is there describing not the end of the world, but the beginning of the millennium or kingdom of Christ on earth. Do not forget this; that 1 Corinthians15 will not take place at the end of the world: but at the coming of Christ to take His saints, more than a thousand years before the judgment of the rest of the dead. For further proof of this see further on.
This was no mere doctrine with the Apostle Paul. It was the prize at the end of his journey. For this he longed; he says, “If by any means I might attain unto the resurrection of [or from among] the dead. Not as though I had already attained, either were already perfect” (Phil. 3:11). Yes, when this body shall be raised in glory, when we bear the image of the heavenly, then, not until then, shall we be perfected. For this we wait, “We look for the Lord Jesus Christ as Saviour; who shall change our vile body that it may be fashioned like unto His glorious body” (Phil. 3:21).
If there were a general resurrection, why should the apostle so earnestly long to arrive at the resurrection from the dead? Does not this imply that the saints will be raised first? No, had not this very fact been revealed by the Lord to His servant: “For the Lord Himself shall descend from heaven with a shout, and the dead in Christ shall rise first: then 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 Thess. 4:16-17). Thus the error of a general resurrection is in direct opposition to all Scripture. There is not a thought of any being raised when the Lord comes, except the dead in Christ: or, as we have seen, they that are Christ’s at His coming. And this coming is clearly for His saints: for when He comes in judgment they come with Him.
We will now look at what God has been pleased to give us, as His final revelation, on this subject. We shall here see what will take place at the beginning of the thousand years reign of Christ. Evidently this cannot possibly be a spiritual millennium as is so erroneously taught — a time when the great mass of the world will be converted by the gospel, and form the church. The church, as the bride of Christ, has been completed before this; in Revelation 19 the multitudes of heaven had said, “Let us be glad and rejoice, and give honor to Him, for the marriage of the Lamb is come, and His wife hath made herself ready.” And more, the marriage of the Lamb having taken place, the saints come with the Lord under the symbol of the armies which were in heaven. The then imperial head of the Roman empire is judged, with the confederate kings of the earth. The terrible reign of terror under the dragon, has been brought to a close. Yea Satan, the dragon, the old serpent, the devil, is cast into the bottomless pit for a thousand years. The saints who have come with Christ are now no longer in conflict, but “I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshiped the beast, nor his image ... .and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finished” (Rev. 20:5). Thus we see after the church is completed, and comes with Christ and sits on thrones joint-heirs with Christ, to judge the nations, and to inherit all things: then the remnant also who have been faithful to Christ, during the great tribulation and slain: all these also are raised to partake of the blessedness of the first resurrection “Blessed, and holy, is he that hath part in the first resurrection.” This completes the first resurrection. Now as to the rest of the dead, the wicked, we are distinctly told, they lived not again until the thousand years were finished. Then after the thousand years, “The dead small and great stand before God” to be judged. The dead were judged. “And they were judged every man according to their works.” And as is evident, every man that shall be judged must be forever condemned. Thus a thousand years separate the resurrection unto life, and the resurrection unto judgment.
We have thus gone over the teaching of Scripture as to the first resurrection. And we ask, where is there a thought of either a general resurrection, or that the Christian should be brought into judgment for his sins?
There are two scriptures carelessly relied on. Some one may ask, does not the gathering the sheep and the goats, imply a general resurrection? (Matt. 25:31-46). But if we read that scripture carefully, we cannot find a word, or a thought, of any resurrection there. It is the judgment of the living nations, and they are dealt with according as they have treated the Jews, now owned as His brethren. At this judgment, the Son of man is seen coming in the clouds of heaven, with power and great glory: and all the tribes of the earth mourn (Matt. 24:31). “When the Son of man shall come in His glory and all the holy angels with Him, then shall He sit upon the throne of his glory: and before Him shall be gathered all nations” (Matt. 25:31). Read from verse 31 to end. You observe this is the judgment of the quick at His coming: but not a word about the resurrection, of the judgment of the dead. Now let us compare this with the description of the last judgment after the thousand years, millennial rest, and blessing. “And I saw a great white throne, and Him that sat on it from whose face the earth and the heaven fled away, and there was found no place for them. And I saw the dead small and great stand before God; and the books were opened: and another book was opened which is the book of life: and the dead were judged out of those things which were written in the books, according to their works” (Rev. 20:11-12). Thus at the morning of this millennial day, two things take place. The first resurrection is complete, and the judgment of the living nations takes place. The rest of the dead live not again until the evening of that thousand years, and then they are judged according to their works. “And whosoever was not found written in the book of life was cast into the lake of fire” (Rev. 20:15). At the one judgment the Son of man is seen coming with the clouds of heaven: at the other judgment, He does not come at all, but the heavens and the earth fled away. Thus we have both the judgment of the quick and the dead: the one at His appearing, the other at His kingdom. “Who shall judge the quick and the dead at His appearing, and His kingdom” (2 Tim. 4:1). The other scripture, so often misquoted to uphold the great traditional error of a general resurrection and judgment, is this. You often hear these words as though they were Scripture. It is appointed unto all men once to die, but after death the judgment. If this were so, who then could be saved? No living man could have peace with God, if the question had yet to be settled at the future judgment after death. Do you not see that this error strikes at the very foundation of the gospel? How can there be present enjoyed peace with God, if we and all men have to be judged for our sins? How can we possibly be now made meet for the inheritance of the saints: if the question has to be settled yet, after death? How can we be said to be justified from all things, if we have yet to be judged? This serious error of a general resurrection and judgment, has thrown all Christendom into confusion. Both things cannot be true: the gospel of the grace of God, and the future judgment of all. Take a case: a criminal proved guilty, receives the glad tidings of her Majesty’s free pardon, and that the crime shall never be laid to his charge again. Another official declares that he must go to judgment before the judge for his crime. Can both be true? The one is in flat contradiction to the other. So is the doctrine and all who preach it, of a general judgment, in flat contradiction of the gospel. Strange as this may appear to those who follow tradition, and pay little regard to Scripture, yet it is true that no one who holds the error of a general judgment, either knows, or ever preaches, the gospel of God in its simplicity and fullness. Let us be candid, and come to close quarters. Do you hold that error, and thus you expect to die, and after death the judgment? “Error?” you say, “It is strange to me if that is not the truth: I shall be greatly mistaken if there is not such a scripture as that it is appointed unto all men once to die, and after death the judgment.”
We will see as to that shortly. But first, what is the effect of the doctrine on your own soul? Is it not that you hope it will be all right at last? You are not quite sure you are good enough yet to die, and go to judgment? Sometimes, as you forget this fatal error, you feel a little brighter, and then dreadful doubts, and uncertainty; if a preacher, you may be trying to keep up a fair appearance before others. But the blessedness of sins forgiven to be remembered no more: perfected forever by the one offering of Christ: justified from all things: peace with God. All these you cannot enjoy if you have yet to be judged: for this very simple reason, that all have sinned, all are guilty, and therefore if all have to be judged, then all in righteousness must be condemned.
Now let us read that scripture, “And as it is appointed unto men [not all men] once to die, but after this the judgment; so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time, without sin unto salvation” (Heb. 9:27-28). Does not this prove the very opposite of a general judgment? Just as it is the common lot of men to die, and after death the judgment: so Christ has borne the sins of many: therefore there can be no question of sin to them when He appears. Read the whole context, the very subject is the perfect and eternal redemption believers have through the one sacrifice of Christ. All of which falls to the ground if we have yet to be judged for our sins. It will not do to say it is the doctrine of our creeds, prayer books, and hymn books; is it found in Scripture? That is the question, unless we are prepared to give up the word of God and trust in tradition, however false. As another has said, think of the childish absurdity of this tradition. Paul and thousands more have been with the Lord eighteen hundred years: have they still to be judged for their sins? The Lord Jesus assures the believer that he shall not come into judgment (John 5:24). And there is not and cannot be a single text to show that he will be judged in the proper sense of judgment for sins. That he will stand before, or be manifested before the beemah, or judgment-seat of Christ, and there be recompensed or rewarded according to his works, is a most blessed truth. And also that this will take place at the first resurrection is also plain. “And thou shalt be blessed... for thou shalt be recompensed at the resurrection of the just” (Luke 14:14). Sins are put away by His precious blood. Salvation is wholly of God. We shall be rewarded according to our works. What grace to find anything to reward!
This is the clear doctrine of Scripture. Two Christians may both build on Christ, the only foundation — one is rewarded for his works; all the works of the other be burned up, yet he himself saved so as by fire. Read 1 Corinthians 3:14-15: “If any man’s work abide which he hath built thereupon, he shall receive a reward: if any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” It is blessed to know also that we shall not be rewarded according to man’s judgment, but the Lord’s. “Therefore judge nothing before the time until the Lord come.” On this very account we are not to judge or despise one another. “But why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the [beemah] judgment-seat of Christ” (Rom. 14:10). There is another striking scripture on this subject, and mark, it is in connection with the believer’s certainty as to his being with the Lord. “For WE KNOW that if our earthly house of this tabernacle were dissolved, we have a building of God.” “We have the earnest of the Spirit. We are always confident... it is God who hath wrought us for this selfsame thing.” No portion breathes more divine certainty. Yet he says, “Wherefore we labor, that, whether present or absent, we may be accepted of Him. For we must all appear [or be manifested] before the [beemah] judgment-seat of Christ; that every one may RECEIVE the things done in his body according to that he hath done, whether it be good or bad” (2 Cor. 5:10). Thus while we have the utmost certainty that if we die, it is to be absent from the body, present with the Lord; and also that this is not all, but we shall be clothed upon with our glorified body of power, incorruptible, in the image of the heavenly, like Christ: yet this should not make us careless, but diligent that we may be accepted of Him. That is, our works approved, not burnt up, and thus be recompensed at the resurrection of the just. To confound this with being judged before the great white throne, is like not seeing the difference between giving rewards at the break up of school, and the boys having to be brought up as criminals at the Town Hall.
The apostle says, “But we are made manifest unto God.” Yes we ARE made manifest unto God. Already we have taken our places as guilty, without a hope in ourselves. We are pardoned, justified, sanctified. Our sins have been judged and borne by our holy Substitute. Now pass on, first, our manifestation before that blessed One who has loved us and washed us from our sins in His own blood. Surely angels may wonder at the exceeding riches of His grace in His kindness toward us in Christ Jesus. Now if all from our birth, to that moment when we are manifested in His glory, be brought out before the assembled myriads, yet will it not show the grace to “Such were some of you: but ye are washed, but ye are sanctified, but ye are justified” (1 Cor. 6:11). Yes, every saint will be to the praise of His glory. All this is unspeakably glorious to us, and think of being rewarded, recompensed, in that scene of glory, at the resurrection of the just!
How terrible the contrast in that scene, when the dead are judged! Every thought, motive, and act, all written in the books: every secret sin unconfessed, unforgiven — all, all, brought out into light. Vain the hope of pardon then. The day of mercy is past. The future, God has said it, is the lake of fire.
If a single believer could come into that judgment, then Christ would have died in vain. Oh rest my soul on the words of Jesus. “Shall not come into judgment” (John 5:24). The sad error of a general resurrection, then, has taken away all the untold joy, and brightness of the first resurrection; yes, has robbed the Christian of the blessed hope altogether, so that many do not even know that there is a first resurrection. Is it possible that that for which the apostle so longed, and for which the church waited in the patience of Christ, has been lost and forgotten? It is too true.
Had we space we should find, that the promise of God to Abraham could not be fulfilled, if there were no first resurrection. “And I will give unto thee the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession.” (See Gen. 13:14-15; 17:8). Stephen tells us Abraham was a stranger, had no inheritance in it, no, not so much as to set his foot on. It is plain if Abraham were not raised from among the dead until the heavens and the earth flee away, and he had to stand before the great white throne, then God would have broken His word to Abraham, which is impossible. By faith, they sojourned, and looked “that they might obtain a better resurrection” (Heb. 9). No; they shall be raised from among the dead, whether it be Israel for earthly, or the church for the heavenly glory. “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, and they shall be priests of God and of Christ, and shall reign with Him a thousand years” (Rev. 20:6). This must be the reader’s portion, or the lake of fire. May the Lord deliver you from the fatal delusion of putting off your salvation to the judgment of the dead.
The Great Tribulation or the Time of the End
The end of this age. How much God has spoken about this, and how little attention man has paid to what God has said. As it would be impossible to understand the distance, and relation of different places on a map, without a correct scale, by which to measure those distances: so it is also impossible to understand the relation that one prophecy bears to another, unless we understand the scale of time which God was pleased to give to His servant Daniel. The Lord Jesus points to this when He says “whoso readeth let him understand” (Matt. 24:15).
It is important to notice that this discourse of the Lord Jesus was His own private explanation to His disciples. He explained the parable of the wheat and tares, privately to them in the house. So it would seem having discoursed in the Temple on these matters as recited in Luke 21. Now having left it for the last time, and only three days from His own death, these explanations are given in answer to His disciples’ questions.
Surely it becomes us to examine with solemnity, that which occupied the heart of the Lord Jesus so near His death. We will now examine the scale of prophetic time. Read Dan. 9:24-27. There is God’s scale of time. Just as on a map it may be one inch to the mile: so here, it is one day to the year. “Seventy weeks are determined upon Thy people, and upon Thy holy city.” During those seventy weeks, or 490 years, all these great events were to take place. The great work of reconciliation for iniquity, and to bring in everlasting righteousness, indeed their whole history up to the anointing of the most Holy. The scale of time is divided into seven weeks, sixty-two weeks, and one week. “And after the threescore and two weeks shall Messiah be cut off, and shall have nothing,” marginal reading. We will leave the last week, or seven years, for a moment. There can be no mistake about the sixty-nine thus marked on the scale, and actually fulfilled. There was the starting point “the going forth of the commandment to restore and to build Jerusalem,” which took place in the twentieth of Artaxerxes, and the sixty-nine weeks ended at the cross of Christ, when the Lord Jesus, having made reconciliation for iniquity, God raised Him from the dead in everlasting righteousness. But also equally true, though received up to glory, yet as Messiah He was actually rejected, cut off and had nothing.
Now as sixty-nine of the weeks of years have been so distinctly fulfilled, a day for a year, may we not expect the only one remaining week, or seven years, to be fulfilled in like manner? Why do we say one remaining week? You will find there is an indefinite period between the end of the threescore and two weeks, and the last, the one week. “The people of the prince that shall come shall destroy the city and the sanctuary, and unto the end of the war desolations are determined.” This agrees strictly with the teaching of the Lord Jesus in Luke 21. An indefinite period of desolations is foretold. Jerusalem should be compassed with armies and destroyed. “And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” Then follows the tribulation, distress of nations and the coming of the Son of man, in the clouds with power and great glory. It is clear then, we are in that indefinite period which precedes the last week. The Romans were the people of that coming prince; as we all know they destroyed the city, and the sanctuary (in AD 70): and from that day the determined desolations have continued. It is impossible to deny this. And what has God been doing during this unmeasured period? Taking out from Jews and Gentiles the predestined church. That church as we learn, not here in the Old Testament, but in the New, will be taken up to be with the Lord before the tribulation of which we are about to speak.
We will now look at the last week or seven years of the prophetic scale. “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease.” He, the coming prince of the people who destroyed the city, He shall confirm the covenant with the many. All this supposes when this time of the end arrives, that the city and temple are rebuilt; and Jewish sacrifices restored, and certainly this is so from many other Scriptures. “And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate” (Dan. 11:31). And mark this wicked one is a Jew (Dan. 11:36-38). This wicked one comes in his own name, and the many Jews restored to Jerusalem, receive him, and his action marks the last week on the scale: and still more distinctly the last half of that week — the three years and a half, the time of the end. Then the wicked one confirms a covenant with the Jews for seven years, then, but not until then, Jewish time will be reckoned again. The wicked flatterer goes on smoothly for half the week, or three years and a half: then the sure sign of the great tribulation is given, he causeth the sacrifice and oblation to cease, and sets up the idol of abomination in the holy place. Daniel 12 describes this time of the end. “And at that time... there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time Thy people (the Jews) shall be delivered, every one that shall be found written in the book.”
“But thou, O Daniel, shut up the words and seal the book, even to the time of the end.” Thus we see these words will be sealed to the Jews unto the time of the end. This is repeated, read verses 9, 13, and mark the setting up of the abomination is the sure beacon, yes, marks the very day from which the Jews who believe God may count the very days from that event, to their deliverance and final blessing. “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.” This is thirty days over the last half week: and still fuller blessing a little further on. “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” Now, as we have said, it is impossible to measure the distances on a map, unless those places are drawn to a correct scale, and also it is necessary that you understand that scale: just so is it impossible to understand correctly the prophetic periods, unless those prophecies are given on a correct uniform scale. There is no other scale of time given except this, and hence the importance of rightly understanding it. The scale then is this, seventy weeks, on the scale of a day to the year. Sixty-nine have been certainly fulfilled. One only remains. Marked by a (confirmation of a) covenant for seven years with the Jews; the last half of the seven years, to be marked by the setting up of the idol in the holy place. It must be carefully noted, that if the scale is correct, and uniform, the dates of the period of the end or tribulation, three years and a half, 1260 days, or forty two months must be understood of the same scale; that is, each of these numbers will represent the last three and a half days, (or years as a day is for a year), on the scale. Many writers have made a strange mistake as to these last days of the one week. Not only a day for a year on the scale, the last week seven years, but they have also reckoned each of those literal days of the three years and half as meaning a year also. And also another mistake, they have applied the last three years and half of the Jewish tribulation, as though it described the events of this interval of unmeasured time between the sixty-ninth, and seventieth week.
We trust the reader will understand this: as the Lord Jesus points this sign out to the Jews particularly. “When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let him understand:) Then let them which be in Judea flee into the mountains” (Matt. 24:15).
How correctly the scale measures every prophetic scripture. Take this chapter, Matt. 24. In verse 2, Jesus speaks of the destruction of the temple or sanctuary. This we have seen marks the end of the sixty-ninth week; verses 4-14 describe the unmeasured interval of desolations and wars. Then the Lord takes up the distinct mark of the middle of the last week, or seven years. The Jews who believe are then to flee, “For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. Daniel had given the days with a few added to the last three years and a half. The Lord shows as to the dreadful tribulation, those (not years but) days shall be shortened. And as these are the last days before the setting up of the kingdom, the Lord tells us that immediately after the tribulation of those (not years but) days: the Son of man cometh in the clouds of heaven with power and great glory.
Now the Spirit of God is much occupied with those days, the last half of the last week, in the book of Revelation. It will be seen in Revelation 10 that the unmeasured period comes to a close. The mighty angel does not swear “that there shall be no more time”; this cannot be correct, as time did go on, and will for more than a thousand years. It is well known this should be, that time shall no longer be delayed. The church has been taken to heaven. The unmeasured period has closed. Prophetic time, even the time of the end, now runs on. There is the temple again. It is measured. But the court which is without the Gentiles trample under foot, forty and two months: or three years and a half. So the witnesses also prophesy the same length of time (Rev. 11:2-3). God has been pleased to give us many wonderful details, about this very time of the end, in Revelation 12 and 13. Israel is brought before us, in the symbol of the woman that brought forth the man child. The man child has been caught up to God, as foretold by Micah 5:2. “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” Thus JESUS, born in Bethlehem, rejected, cut off and having nothing on earth, has been caught up to God: and the heavens must retain Him until the times of restitution (Acts 3:21). And though man, He is the eternal God: and He is to be ruler in Israel. Here, as the man child He is revealed as the mystic Christ; the unmeasured interval completed. “And she brought forth a man child who was to rule all nations with a rod of iron: and her child was caught up to God and His throne (Rev. 12:5). Now the church is associated with Christ in this, as it is written in Revelation 2:26. “And he that overcometh, and keepeth My works unto the end; to him will I give power over the nations: and he shall rule them with a rod of iron. And when Christ comes to exercise this judgment, the church comes with Him (Rev. 19:14-15). So that the full ascension of the man child is complete, when the church, His body, is caught up to be with Him where He is: and to come with Him when He comes.
All this that we may understand where we are on the prophetic scale. This, and all that follows shows we shall have now passed the unmeasured interval, and have arrived at the very point marked as the beacon by the Lord: the beginning of the last half week, or three years and a half of the great tribulation. Did He not tell them to flee that very day, not even returning into the house for their clothes? (Matt. 24:16,18). So we read here, “And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred and threescore days.” Just again the last three and half years. The saints having been caught up to the Lord (as revealed in 1 Thess. 4), you may now read of the great war in heaven that will take place: and their great joy in heaven: and how they overcame the accuser. Then Satan the devil, the dragon, is cast down to the earth, and his angels. If there is great joy in heaven: there will be great woe on earth. This is the sure prospect of the dwellers on earth when the devil is come down unto you.
All this takes place, and a great deal more, during these last three years and a half of the prophetic scale. You will notice when the dragon is cast to the earth, he cannot persecute the church, she is rejoicing in heaven. He therefore brings his whole power to persecute the woman that brought forth the man child. That is the regathered Jews. She has an astonishingly rapid flight. “And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time (year) and times (two years) and half a time, from the face of the serpent.” The same three years and half the time of the end. Then you may read of the fearful wrath of the devil during those days against those Jews, which keep the commandments of God, and have the testimony of Jesus Christ. The prophecy of Daniel is to be sealed unto his people unto this time of the end. You may test this if you please: go to a Rabbi and ask him the meaning of Daniel 9 or 12. You will find, to him it is a sealed book. Not so when the time of the end arrives. It will then be unsealed. God can use this very little paper for this purpose if He please. When the remnant see the idol of abomination set up in their holy place, they will flee as here described.
Now if we turn to Revelation 13 we shall read how these fearful judgments affect not only the Jews, but all that dwell upon the earth. We shall find however it is still the last three years and a half of the scale. Before we do this, we will notice one most serious mistake that many have made. It is something like this. Suppose a surveyor of a new line of railway, say 490 miles in length, draws a plan of the line on a scale of one inch to the mile. The last three and a half miles is a very difficult piece, and will require a vast amount of specifications. He gives them the plan of 486½ miles. This part is to be completed first. He then gives the most elaborate survey of the last three and a half miles. It is on the same scale an inch to a mile: and therefore only three and a half inches on the scale and means three and a half miles. But as the work is so difficult he may describe it by the yard, or even by the inch. The clerk of the works makes this mistake: he supposes instead of the distance being only the three miles and a half which completes the line, that every inch in the three miles and a half means a mile. This would stretch the three miles and half far far beyond the length of the whole line. More indeed than seventy thousand miles; while the whole length of the line is only 490 miles.
Strange as it may seem, this is just the mistake often made. The whole length of the prophetic time is seventy weeks, or 490 years, the unmeasured period before the last week not being counted. Now the last half week, or three years and a half, of this prophetic time is so tremendous in its character, that it is described in times, in months, in days: each of these making the correct scale three years and a half. Now writers have, and do mistake these days, as if they meant years, and thus calling them 1260 years! Not noticing that this is far longer than the whole scale of time 490 years. These 490 years close with the anointing the most Holy. And as we have seen immediately after the tribulation of those days, He shall be seen coming with power and great glory. All sorts of fancies have been invented for the fulfillment of these 1260 years. I well remember American adventists, alarming great numbers, by proving that Christ would come in, I think it was 1843. I will tell you how they did this, or how Satan did this by them in order, after it was past, to drive the excited people to infidelity. A certain year was fixed on for the coming of Christ. They then counted backward and fixed on some event in history as a starting point. In their lectures they started in this way from 6 or 7 different points, and always of course arrived at the same year. Let us turn to the Word, and we shall find that there has nothing happened yet in this interval, at all like what will take place during those three years and a half.
A beast is seen to rise out of the sea: and this beast answers to the old Roman Empire (Rev. 13:1- 2). That beast or imperial form of empire has been destroyed — wounded with the sword. But all the world is to wonder at this beast suddenly reappearing again. And all the world worships the dragon which gave power unto the beast. This has not taken place yet: it will be so during the last three and a half years. “And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.” The exact last measure on the scale again. He can only blaspheme the church gone to heaven, forever with the Lord. But dreadful will be the condition of the poor Jews, for this short period of the end, on earth. “And it was given unto him to make war with the saints, and to overcome them and power was given unto him over all kindreds, and tongues, and nations; and all that dwell upon earth shall worship him.” And now the wicked one (see 2 Thess. 2) is revealed, the other beast (Rev. 13:11-18), coming up out of the earth. What power of iniquity he will have, he doeth great wonders, so that he maketh fire come down from heaven. He uses one fearful power for evil, in compelling all men small and great, rich and poor, to receive the mark of the beast. Certainly this has not been fulfilled yet: Satan is trying it as a cruel power, for evil at this moment, and it is a new thing in the earth, and bears the name of a living man, one of its cruel victims. It is called boycotting. “And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Oh how terrible the state of the Roman Empire when this shall be its universal condition at the time of the end. Talk of 1260 years, if those days first named to Daniel were not shortened, no flesh could be saved.
What a trinity of evil! The dragon, the imperial head, and the wicked one, the man of sin — and this terrible engine of evil, of which we hear of its sad prelude even now. But all compelled to worship the dragon and the beast or be put to death. What a reign of terror! And who can say how soon the church may be taken, and it may begin?
It may be asked, how can these things be since the Roman Imperial Empire has been broken to pieces by savage armies and does not actually exist? This was answered before its destruction. The angel explained this to John in Revelation 17. The beast or Imperial head “was, and is not, and yet shall be.” What a surprise this will be to Europe — that terrible Empire suddenly appearing again. And Satan giving his power to the imperial head. It is perfectly childish to say this has been: either in this days of Napoleon, or at any other time. For not only is there the beast, the head: but there are to be also ten horns or “kings which have received no kingdom as yet: but receive power as kings one hour with the beast.” No ten kings have done what these will do for they will “give their power and strength unto the beast” (Rev. 17:17). This is entirely new: and will take place not now but at the time of the end. It may be asked what then will become of the false professing church, when the true saints have been taken to be with the Lord, during this awful time of the end, the last three and a half years? She seems for a moment to swell to greater grandeur and iniquity than ever, as the great whore. She even sits on the blasphemous beast: and he carrieth her. This is only for a very short time: for he and the ten kings utterly destroy her. “And the ten horns which thou sawest and (not upon) the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” Her utter destruction is then described in Revelation 18. Such then will be the reign of awful terror, the tribulation such as never was, and never shall be again: and then immediately the Son of man shall come, and every eye shall see Him: and all tribes of the earth shall mourn. Then shall take place the judgment of the quick and the setting up of His kingdom on earth.
How strangely the Scriptures have been misunderstood on these subjects. Take this one. “And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44). This has frequently been referred to as meaning Christianity. The least attention would have shown that those kings had not received their kingdoms when John wrote the Revelation: and as we have seen have not done so yet. No, it is at the end of the last three years and a half, in the very days of these kings, that God sets up His earthly kingdom. This may be further seen, when the terrible character of the fourth or Roman Empire is seen as foretold in Daniel 7:13. “I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven and there was given Him dominion and glory, and a kingdom, that all peoples, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed.” Then shall commence that glorious kingdom and reign of Christ on earth with Israel the center of that kingdom and Jerusalem the holy metropolis of the whole world. We hope to look at those scriptures which speak of that millennial reign in another paper. God could not have given more clear and distinct warning: and the very world seems conscious that some terrible judgment is at hand. Oh, reader, are you ready to go in before the door is shut, are you ready to meet the Lord? Tomorrow may be forever too late. The unmeasured period of grace may close this day. Tomorrow may be strong delusion, to believe a lie and to be damned. How Satan can deceive his poor dupes. May God enable you at this moment to flee from the wrath to come. What an end to human pride, and boasting, and progress. God’s Word will be found true. All these things shall surely come to pass. Men may cry peace and safety: but the sudden destruction shall come. No longer despise the Word of God: No longer listen to the lies of men. O God awake men from their fatal sleep. Jesus says, “Surely I come quickly.” And hearken to these, His words. He says, “I am Alpha, and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely” (Rev. 21:6).
What God Hath Said on the Second Coming of Christ and the End of the Present Age Part 2
In the former tract, we found, from the uniform teaching of Christ in the Gospels, that the conversion of the world, or millennium, could not possibly take place during this present time. The wicked and the righteous live together until the end, or coming of Christ in judgment on the nations.
After looking at what God hath spoken to the Jews by His Son in the Gospels, we then examined carefully what He hath spoken to us, the church of God, by the Holy Ghost, in the epistles. One great distinction between the hope of the Jewish disciple, and the Christian, we found to be this: many signs were given to the former, and he was bid to watch for the Lord coming in the clouds to this earth; while no signs, or times, or dates are given to the Christian, but he is bid to wait; not, however, to see the Lord coming in the clouds to this earth, but to be caught up to meet the Lord in the air (1 Thess. 4).
We found, also, that while very many prophecies have to be fulfilled before Christ comes to the Jews on earth, not one single prophecy has to be fulfilled before Christ may come to call the saints, or church of God, to meet Him in the clouds. Indeed, we found if the Scriptures are seen in their distinctness as to what really belongs to the Jews, and what belongs to the church, then all is perfectly clear. On the other hand, only confound the earthly hopes of the Jews with the heavenly hopes of the church, and all is confusion together. This confusing of scriptures referring to the Jews with scriptures addressed to the church, is, no doubt, the cause of all the contradiction and uncertainty said and written on prophecy. Suppose you were at this moment in Canton. A lecture is announced to be delivered by a Chinese Mandarin on English History. You go to hear it, and find the lecturer entirely ignorant of the distinction between the French and the English nations. He quotes a little from one, and then from the other — now laboring to prove that the Tuileries means Westminster, again trying to prove Philip next in succession to Henry VIII. He might state many facts of history which would be clear and instructive if applied to the right nation; but if he did not know this distinction, could there be anything but confusion in his lecture? Now the kings, the places, and the principles of these two nations, are not so distinct as are the hopes, destinies, and principles of the Jews, and the church of God, in the Holy Scriptures. Just so, then, where this distinction is not known, can there be anything but confusion? Is it not exactly like the Chinaman, when any writer attempts to explain prophecy who does not know which scripture belongs to the Jew and which to the church of God —now laboring to prove that Palestine or Jerusalem means the church, at another time trying to explain the dates of Jewish future history, as though they referred to the present time of the church? We know the sad result. Many of the godly have been utterly discouraged by this confusion from studying the very Word of God. This is about as wise as if the schoolmasters of England were to discontinue the use and study of Alison’s History of Europe, because some Chinese lecturer did not know the difference between the nations of England and France. I need not say the distinction is clear enough in Alison. But surely the writings of a fallible man are not more distinct and clear than the inspiration of God. No; the words of God to each, and respecting each, the Jew and church, could not be more distinct and clear.
Perhaps no part of Scripture has this confused teaching so darkened and made of none effect, as the book of Revelation. It has made that book, the understanding of which is declared to be specially blessed, of no practical use, except to bewilder by the fancies and imaginations of men.
Now, when the book of Revelation is seen in its distinctive character, it becomes altogether a new book; its value, as great, its warnings as clear and solemn, as its utter confusion was before. How deeply interesting the sevenfold history of the church in Revelation 2-3! How glorious the sight of the crowned church above, in Revelation 4-5. And how unspeakable the comfort in seeing that this takes place before the pouring out of the judgments on the earth, just as in 1 Thessalonians 4. Then how clear the revelation of what will take place on earth, after the church is taken up to meet and be with the Lord, crowned and throned in glory. In Revelation 6, how fearful the beginning of “the great day of His wrath!” And while those who have rejected His truth and loved unrighteousness, shall perish by the delusions of Satan (2 Thess. 2), yet how blessed to see abounding mercy sealing the 144,000 of Israel, and extending to the vast multitude of the nations! (Rev. 7). Though not like the church in Revelation 4, yet wearing palms of victory! And then how terrible the thunderings of divine judgments on earth in Revelation 9-11. Oh! my fellow-believer, what a dark contrast this world will present to our happy place above. The church is no longer seen on earth, but the dragon persecutes the remnant of the Jews in Revelation 12. The Roman Empire restored sinks into the most fearful idolatry (Rev. 13) Indeed, all this is the sure testimony of God as to what will befall this earth after the church is taken, as seen in Revelation 4-5. Revelation 17 presents the fearful end of the world’s religious system in its last blasphemous character.
Again the eye is directed upward in Revelation 19. Oh! what a scene! The church still in heavenly glory, so bright and fair — the wife of the Lamb, the joy of those, the “blessed, they which are called unto the marriage-supper of the Lamb.” It is at this point the Lord comes to the earth, the church having been with Him during all the judgments of this day of wrath. Revelation 19:11-21 describes His coming to reign. “And out of His mouth goeth a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He treadeth the wine-press of the fierceness and wrath of Almighty God” (Rev. 19:15). Now, we shall find that this very event, described in almost the words of this verse, is exactly what introduces the millennial reign of Christ in the Old Testament prophets. Let us, then, now turn and see what God hath spoken to Israel and the world by His prophets respecting the reign of Christ on earth. In the Prophet Isaiah (ch. 11), the reign of Christ begins with the event described, as we have read in Revelation 19:15. “But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked” (Isa. 11:4). Now, we must bear in mind we have seen in the book of Revelation, the church glorified with Christ above (from Rev. 4 and on), long before this event; and, indeed, at this event, coming with Christ, not on earth to be reigned over, but coming with Christ to reign over the earth, as they had been told they should do in Revelation 5.
But, then, if the church does not form the kingdom on earth in this chapter (Isa. 11), who does? Could words be plainer? “And shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth” (vs. 12). Observe, there is not one word in this chapter about the church. How should there, when, as we have seen, long before this chapter is fulfilled, the church is taken from the earth. The outcasts of Israel, then, and the dispersed of Judah, will be the happy subjects of the kingdom of Christ on earth. “And to it shall the Gentiles seek” (vs. 10).
Thus if we read this beautiful chapter as a description of Israel, the future kingdom of God, after Christ comes, as their Messiah, in judgment, as described in Revelation 19, all is clear; but what utter confusion if we apply it to the present time, or (to) the church of God. Does the wolf dwell with the lamb now? The calf with the lion? Is that passage fulfilled now, “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (vs. 9). To apply this passage to the present dispensation is to make it contradict the plainest teaching of Christ, where He foretells the abounding of iniquity unto the very end, so that at His coming it should be as it was in the days of Noah and of Lot. How many have often ignorantly perverted this passage, as though God had said, the world should be converted by the preaching of the gospel, until all should know Him from the least to the greatest? This blessed time will surely come; but when and how? Most clearly when the Lord comes and gathers the kingdom of Israel. Let this be seen in its distinctness, and then every prophecy to that nation, respecting the millennial kingdom of Christ, becomes perfectly plain. Where, in the epistles to the church, is Christ spoken of as coming to reign over it? But, when speaking of Israel, nothing could be more certain and definite. “The Lord God shall give unto Him the throne of his father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end” (Luke 1:32-33). Why should we not expect this word of the Lord, by His angel, to be fulfilled? I cannot see any reason why I should doubt this, or any other portion of God’s Word. The subjects, then, of His kingdom will be the house of Jacob, not the church of God.
It may be fairly asked, “Is there any passage of Scripture that gives us an idea of the character in which Christ will appear when reigning in his kingdom?” Is not the transfiguration a picture, so to speak, of what the kingdom will be? How glorious, Jesus, Messiah, King!! “And after six days Jesus taketh Peter, James, and John his brother, and bringeth them into an high mountain apart, and was transfigured before them; and His face did shine as the sun, and His raiment was white as the light” (Matt. 17:1- 2). Oh! what a change will take place, to be sure, on this earth, when the six thousand years of sin and misery shall have run their course. What a glorious object to behold — the glorified Son of man. What will it be for the millennial saints to look at that face, bright as the sun? The few that did see this foreshadowing of His glory, seem to pre-figure the different classes of those who shall compose the kingdom; some who have been beheaded in the time of trouble, as James; and others like John, who shall be hid and pass through the tribulation. “And, behold, there appeared unto them Moses and Elias talking with them” (Matt. 17:3). These also seem to represent the two classes of heavenly saints who shall appear with Him. Elias represents the saints translated without death, while Moses represents those who have fallen asleep, and shall be raised. Satan could dispute about the body of Moses before Christ was raised; but since Christ, the firstfruits, is risen, he cannot dispute about ours. No! In a moment, Christ shall claim the bodies of all that are His at His coming (1 Cor. 15:23,51). Thus the holy Mount of Transfiguration gives us a very blessed picture of the future glory and majesty of Christ. The heavenly saints, whether translated or raised from the dead, both changed and fashioned like unto His glorious body, will be seen with Christ, and like Him. Then, on earth, the spared remnant of Israel, having passed through the great tribulation, or having been slain during the tribulation, will fill up the complement of the first resurrection, and will most certainly live and reign with Christ for a thousand years (Rev. 20:4).
I feel it necessary to make these general remarks before turning to the Old Testament prophets, on account of the almost universal confusion that exists as to the reign of Christ. Only this day I met a man I have known as a Christian for many years, and happening to say, “What a mercy it is, in this weary journey of life, to have the hope of such a bright end — the coming of the Lord.” He replied, “Do you expect the Lord to come to this earth to reign?” “Yes, indeed,” said I, “but not to reign over us — the church of God; but, according to the Scriptures, to reign over the kingdom of Israel. Very many things have to be fulfilled before Christ can come to this earth to the Jews; but I do not know of one single text which has to be fulfilled before Christ may take the church to meet Him in the air.” Really, it was astonishing how strange all this seemed to be to this Christian, although the Scriptures speak so plainly about it.
I do not wonder that those who are ignorant of the distinction between the kingdom, and the church, should feel a shock at the thought of Christ coming to reign as a king over the church, or saved persons, during this dispensation. The thought is so entirely below our heavenly inheritance, and glory with our exalted Lord. But if we would not be robbed of our heavenly glory with Him, why should we seek to rob the Jew of his earthly glory with Him? No. While we receive, with all gladness, the teachings of the Holy Ghost to us in the epistles and the beginning and end of Revelation, let us also now turn and examine the words of the Holy Spirit to them, the Jews and Israel, in all their prophets. To dwell at length on these would fill many volumes: in a small paper like this we can but glance at a few, but these may afford a key to the prayerful reader to lead him to search the word with new delight.
I would turn first, then, to the precious book of inspired Jewish Psalms. The very opening seems to bring before us the kingly reign of Christ, “Yet have I set my king upon my holy hill of Zion” (Psa. 2:6). We know that Zion is at Jerusalem. Then there will God certainly set up the kingdom, for there will He set up His king, and that king His beloved Son, begotten from the dead. And, mark, He does not then ask for souls by the preaching of the gospel out of all nations; but He asks, and God gives Him, the heathen for inheritance, and the utmost parts of the earth for possession; and this not for conversion, but, “Thou shalt break them with a rod of iron; Thou shalt dash them in pieces as a potter’s vessel” (Psa. 2:8-9). Now, during this present day of grace, God is bearing with man’s utmost wickedness in long-suffering and tender mercy; but then the proud rebel must be dashed to pieces. NOW, Satan reigns and iniquity triumphs; THEN Christ shall reign in righteousness, and sin must be put down. And does not this exactly agree with Revelation 19 and Isaiah 11? Yes, and I ask you to notice the harmony of all prophecy as to this terrible judgment on the wicked living nations when Christ comes to reign. Psalm 8 and 9 show very strikingly the joy of the kingdom in that day when the Lord shall dwell in Zion. The apostle applies Psalm 8 very distinctly to Christ in Hebrews 2:6-9, and says, “But now we see not yet all things put under Him; but we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor.” Oh! what a change will take place on this earth when all things are thus brought into subjection to Christ. And that this will be the case, I do not see how we can possibly doubt. God having raised Christ from the dead, and given Him the highest glory, makes it so certain that He will fulfill every promise to Israel in Him.
Now, do not for one moment suppose that the glory of this earthly kingdom will interfere with our association with Him in heavenly glory. Even the earthly saints, in this millennial song of praise, fully acknowledge it: “O LORD, our Lord, how excellent is Thy name in all the earth! WHO HAST SET THY GLORY ABOVE THE HEAVENS” (Psa. 8:1). Oh, think of this, ye despised ones who love the name of Jesus, what will it be to look down upon this earth when, in every land, that name shall be as ointment poured forth? “Oh the depth of the riches both of the wisdom and knowledge of God.” To think of that nation, which once set Him at naught, and cried out, “crucify Him,” now hymning His praises with unspeakable joy, forever safe in the refuge of His presence. Oh, ye desolate hills of Palestine, who can describe your future scenes of blessedness? Lord, haste the day when Thy now-rejected name shall be excellent in all the earth. Then shall it be said, “The Lord is King forever and ever: the heathen are perished out of His land.” Oh, “then shall the man of the earth no more oppress” (Psa. 10:16,18). It is very touching to hear the cry of the remnant in many of the Psalms, when passing through the great tribulation, but this is not our subject at present.
It may be asked, “What effect will it have on the nations when the kingdom is set up in Israel?” In Psalm 22 we have a very blessed answer to that inquiry. And it is most important to see that all blessing, whether to as individual, the church now, the Jews, or the world hereafter, all flows from the death and resurrection of our precious Lord. If His soul had not been made an offering for sin, if God had not forsaken Him — oh, wondrous mystery of redeeming love! — there could never have been either a saved sinner or a blest nation. Dear, dying Lamb, we owe it all to thee! In this Psalm 22, when the death and sufferings of our precious Lord has been described, and the seed of Jacob glorifies Him, then, “all the ends of the world shall remember and turn unto the Lord: and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord’s: and He is the governor among the nations.” Now, since half of this psalm has been literally fulfilled on the cross, why should we doubt the other will be also fulfilled on the throne? Could anything be more clearly revealed than the future reign of Christ is in this Psalm? What a contrast, in every particular, to this present time of His rejection! You might take up every statement. “The meek shall eat and be satisfied.” Now the meek are as sheep in the midst of wolves — cheated, robbed, pining in garrets or cellars; yes, and often exposed to cruel deaths. Now, all the nations groan under the cruel yoke of Satan. Then shall they turn unto the Lord; “And all the kindreds of the nations shall worship before thee.” Mark, this is not a description of the elect church out of all nations, but of the KINGDOM. “For the kingdom is the Lord’s, and He is the governor among the nations. Who is this king of glory? The Lord of hosts, He is the king of glory” (Psa. 24:10). I pass over the many Psalms in which the godly Jew is seen waiting patiently for the time when the wicked oppressor shall be destroyed, and the time shall come for the meek to inherit the earth. And while the godly Jew can and does do this, the godly Christian of this present period could not possibly either pray for, or wait for, the destruction of his enemies. This is a period of grace — that of which I now write (is) a period of judgment. This makes all the difference. Yes, and in many places the Spirit of Christ in the Psalms, after speaking of His shameful death and rejection, prays for this righteous destruction and judgment, as in Psalm 69, “Pour out Thine indignation upon them, and let Thy wrathful anger take hold of them” (vss. 24-28). It will surely be a terrible thing to fall into the hands of the living God. But how quickly his thoughts turn to God’s future purpose to Israel. “For God will save Zion, and will build the cities of Judah; that they may dwell there, and have it in possession. The seed also of His servants shall inherit it; and they that love His name shall dwell therein” (vss. 35-36). To apply these words to the church seems to me to be mere wanton perversion of Scripture. Does the Holy Ghost in the epistle to the churches anywhere tell us that we shall have to go to inhabit the cities of Judah? No, no! Heavenly mansions (abodes) are our happy home above, while the restored cities of Judah shall be the happy home of the seed of Jacob.
And if we would desire to know the detail of the blessed reign of Christ on earth, we only need turn to Psalm 72. Do turn and read this inspired description of the reign of Christ. Yes, lest any should read this tract who have not the Scriptures in their hand, I will give the whole of it. “Give the king Thy judgments, O God, and Thy righteousness unto the king’s son. He shall judge Thy people with righteousness and Thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, He shall save the children of the needy and shall break in pieces the oppressor. They shall fear Thee as long as the sun and moon endure, throughout all generations. He shall come down like rain upon the mown grass; as showers that water the earth. In His days shall the righteous flourish and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth. They that dwell in the wilderness shall bow before Him; and His enemies shall lick the dust. The Kings of Tarshish and of the isles shall bring presents; the kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before Him: all nations shall serve Him. For He shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence; and precious shall their blood be in His sight. And He shall live, and to Him shall be given of the gold of Sheba: prayer also shall be made for Him continually; and daily shall He be praised. There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth. His name shall endure forever: His name shall be continued as long as the sun: and men shall be blessed in Him: all nations shall call Him blessed. Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be His glorious name forever: and let the whole earth be filled with His glory. Amen and Amen. The prayers of David, the son of Jesse, are ended.” Yes; when the Lord God of Israel does these wondrous things, then shall the whole earth be filled with His glory. THEN shall be fulfilled the angels’ blessed song, “Glory to God in the highest, and on earth peace, goodwill toward men” (Luke 2:14). It is difficult, during this present time of darkness and rejection, to conceive what it will be when the whole earth shall be filled with His glory. Truly the change is not greater, when, after a time of burning drought, the showers water the earth. “Yea, all kings shall fall down before Him: all nations shall serve Him.” What abundance of peace under His happy reign!
Many of these precious psalms express the praise of millennial worship, and, no doubt, will be sung during the reign of Christ; such as 93, 96, and onwards. God will then fulfill every promise to the fathers. Yes, no doubt, when the Lord reigneth, the fathers, raised from the dead, will appear in the kingdom; as it says, “Moses and Aaron among His priests, and Samuel among them that call upon His name” (Psa. 109:2-6). Does not this answer to the vision of the transfiguration — Jesus the exalted One, and the risen saints glorified with Him? And to this agree those words of Jesus, “And I say unto you, that many shall come from the east, and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom [that is, the unbelieving Jews] shall be cast out into outer darkness; there shall be weeping and gnashing of teeth” (Matt. 7:11). To apply this text to the church would utterly overthrow the present gospel of the grace of God. But speaking, as the Lord does, about the kingdom, this text throws great light upon the reign. For thus we are left without doubt that the fathers of the Jews will be raised and connected with the kingdom of Christ.
What a view, then, all this gives us of the millennial reign! Christ the King in bright glory and majesty — Israel filled with joy and praise — all nations coming up to worship at Zion — abundance of peace — the fathers alive again from the dead in glorified bodies. Can we wonder, then, at these bursts of Jewish praise in the Psalms? Well may the children of Zion be joyful in their King. The song swells louder and louder until the last Psalms are one hallelujah — praise ye the Lord. Such is the joy and praise of the kingdom in millennial days.
But, it may be asked, do the prophets foretell all this as clearly, as these things are spoken of in the Psalms?
Let us now turn and hear the Prophet Isaiah. And, mark, he did not see or prophesy concerning the church; but these are his words; “The word that Isaiah the son of Amoz saw concerning Judah, and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the law; and the word of the Lord from Jerusalem” (Isa: 2:1-4). Now, when God says this is all about Zion and Jerusalem, why should men say it is about the Church? No; it plainly teaches what will take place during the days of the kingdom — the very opposite of what is taking place now. For, during the whole of this present time, this same Jerusalem is trampled under foot. And instead of all nations now flowing to Jerusalem, its inhabitants are scattered among all nations. Now the world is preparing for universal war and blood shed: then “He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into plowshares, and their spears into pruning-hooks [or scythes]; nation shall not lift up sword against nation, neither shall they learn war any more” (Isa. 2:4).
Thus we see there will then be no need for war. Every question among the nations will be referred to the King of kings and Lord of lords. We have already looked at that millennial chapter, the 11th. There the reign is literally described, coming in with the judgments on the wicked one. The blessings of the reign are seen to extend even to creation, which now groans. The earth shall then be filled with the knowledge of the Lord, as the waters cover the sea. The outcast of Israel, and dispersed of Judah are then gathered from the four winds of heaven: How glorious the millennial rest of the earth! In that day the song of Isaiah 12 will be sung — “Cry out, and shout thou inhabitant of Zion; for great is the Holy One in the midst of thee.” The 60th chapter also describes the glory of Zion when the Redeemer shall come. Yes, the change from night to day is not greater than will be when the glory of the Lord shall thus shine upon his city. “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee.” Read the whole of this deeply interesting description of the millennial reign. What beauty! what glory! what praise!
But, it may be asked, if all this applies to the kingdom, is the present period entirely overlooked — I mean the time during which the church of God is being gathered out of the world? Entirely so. The mystery of the church was hid (Eph. 3; Rom. 16:25-27; Col. 1:26). And note how strikingly this is the case in Isaiah 61. There is, first, the personal ministry of our precious Lord on earth, as He Himself proved when He took the book, and read from this very chapter: “The Spirit of the Lord is upon Me because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the broken-hearted, to preach deliverance to the captives; and recovering of sight to the blind, to set at liberty them that are bound, to preach the acceptable year of the Lord” (Luke 4:18-20). And as they looked at Him with wonder, as He closed the book in the middle of a sentence, He said, “This day is this scripture fulfilled in your ears.” But what is the remainder of the sentence? “And the day of vengeance of our God.” That day of vengeance which does not take place until after, or at the close of, this period of the grace of God. Thus, in the middle of a sentence is the gap in which the whole of this present time is entirely overlooked: And the Spirit of God, without saying one word about the church or its period, goes on to describe the future time of comfort to Zion; and to the end of Isaiah 62 the millennial kingdom is again minutely described. Oh, what a change awaits the desolate Zion! And it could not more clearly speak of the reign of Christ over Israel. Then shall “they build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.” All this is deeply interesting. We know that the cities of Israel have long been a desolation, for at least eighteen centuries; and as surely, when the reign comes, they will all be rebuilt. Of course this can have no connection either with the church, or the times of the Gentiles; as even Jerusalem itself is, and must be, trampled under foot, until the times of the Gentiles are fulfilled (Luke 21:24). As surely, then, as this time of ashes, and heaviness, and mourning has come, so surely will the time of beauty, and joy, and praise come. Yes, this very Zion shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of our God (Isa. 62:3).
The moment we see that these prophecies speak of the future reign of Christ in His kingdom, and that Zion really means Zion, and Jerusalem means that very city, now so trampled under foot, then all becomes perfectly plain. I cannot say one word to make it more clear. My only object is to point the reader to those precious words of God, which so plainly set forth the future reign of Christ. We might multiply passages which describe the exceeding great joy of the millennial earth. Indeed, God would have us glad in the prospect of such intense happiness, taking the place of the present misery and wretchedness that abounds on every hand, during the present usurped reign of Satan. And yet how guarded the scripture is, to show that all this blessing flows from Jerusalem as the center, being the place of His throne. “But be ye glad and rejoice forever in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in My people. And the voice of weeping shall be no more heard in her, nor the voice of crying” (Isa. 65:18-19). And to the end of this chapter we find many additional particulars of the millennial reign. We learn the age of man will be greatly lengthened “as the days of a tree.” Yet there will be both sin and death. A person dying a hundred years old shall only be considered a child. But the sinner, though a hundred years old, shall be accursed. Now the wicked spreads himself out, as a green bay tree (Psa. 73:35); then he shall be smitten with the curse of God. That is, the sinner will be immediately judged during the blessed reign of righteousness.
I have often found persons at a loss to understand who shall people the earth during the millennium, seeing that the Lord comes with such terrible judgment on the wicked. If we examine Isaiah 66, this difficulty will be found to be entirely removed. “For, behold, the Lord will come with fire, and with His chariots like a whirlwind, to render His anger with fury and His rebuke with flames of fire. For by fire and by His sword will the Lord plead with all flesh: and the slain of the Lord shall be many” (vss. 15-16). Though this is perfectly true, as fully described in many parts of Scripture, yet “It shall come, that I will gather all nations and tongues; and they shall come and see My glory” (vs. 18). And the manner in which this shall be done is also described: “And I will set a sign among them, and I will send those that escape of them into the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard My fame, neither have seen My glory; and they shall declare My glory among the Gentiles” (vs. 19). So that, while they who have heard and rejected the gospel shall be destroyed; such as have not heard, and in like manner rejected, will then hear and be saved. At the deluge, a very small remnant were saved through the judgment; but that small remnant soon repeopled the earth: so the remnant of Israel, brought through the judgments, will be the means of taking, as we see in this passage, the good news of the kingdom to the heathen, who have not heard, and consequently have not been judged like the nations who knew the will of God and did it not. One of the firstfruits of this testimony will be the bringing of all the children of Israel to their own glorious land: “And they shall bring all your brethren for an offering unto the Lord, out of all nations, upon litters, and upon mules, and upon swift beasts, to My holy mountain. Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord” (vs. 20). To be sure, however could men apply this to the church? Are sinners brought on mules into the church? Does it not clearly speak of the children of Israel being brought to their own happy land in the beginning of millennial days?
If we compare all this with Jeremiah, we shall find the same clear testimony: let one passage suffice. “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign, and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved; and Israel shall dwell safely; and this is His name whereby He shall be called; THE LORD OUR RIGHTEOUSNESS” (Jer. 32:5-6). If this does not speak of the future reign of Christ as the king of Israel; what does it speak of? Oh! will not that blessed state of things be the very opposite of the present! There can be no question that this passage refers to literal Israel, for the next few verses describe their being gathered from every land, to dwell in their own land.
Also in the prophet Ezekiel the same promises are given to Israel respecting the time of the reign. In Ezekiel 36 immense fertility and blessing is foretold. If the prediction of the desolations have been so wondrously fulfilled why may we not also expect the promises of blessing to be as literally fulfilled, until “they shall say, This land that was desolate is become like the garden of Eden; and the waste, and desolate; and ruined cities, are become fenced, and are inhabited ... . I the Lord have spoken it, and I will do it” (Ezek. 36:35-36).
Just think of the glory of Christ filling the heavens above, and the earth beneath like the garden of Eden. Oh! happy, happy scenes of future bliss. Yes, during the reign of the true David, the promises are most cheering. The people will delight to do His will. God says, “And I will place them and multiply them, and will set My sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God, and they shall be My people” (Ezek. 37:26). It is perfectly astonishing what light a knowledge of God’s future purpose to Israel throws on the politics of the world. While, as we shall see shortly, the prophet Daniel describes the end of the great drama of the western nations, these next two chapters, Ezekiel 38-39, show as clearly the certain doom of the vast empire of the north. And how remarkable, that, for 1900 years after this prophecy was delivered, there was no such empire embracing the nations here described. But now, we may say, every year witnesses the steady growth of Russia, covering the exact territory described. There can be no mistake who is the chief prince of Meshech and Tubal — the ancient names of Moscow and Tobolsk. No doubt, this empire will go on increasing until Persia, Ethiopia, and Lybia, with all the northern nations, peopled by Gomer, and the house of Togarma, shall compose its united power. And when the children of Israel have been gathered again as a nation, this vast multitude will come up against the mountains of Israel. Then, Ezekiel 39, as a parallel with Revelation 19, describes the destruction of this immense host. It is thus the Lord appears, for His ancient people: “So the house of Israel shall know that I am the Lord their God from that day and forward” (Ezek. 39:22). The remaining chapters of Ezekiel are occupied with the details of the future temple and service of the Lord. The description of the magnificent entrance of Christ into the temple is truly grand. “And, behold, the glory of the God of Israel came from the way of the east, and His voice was like a noise of many waters; and the earth shined with His glory, And the glory of the Lord came into the house by the way of the east. So the Spirit took me up, and brought me into the inner court; and, behold, the glory of the Lord filled the house” (Ezek. 43:2,4-5). Thus Ezekiel conducts us to the millennial reign and glory of Christ in His kingdom on earth, in His temple at Jerusalem.
Let us now look at the testimony of God by His prophet Daniel. We are carried back to the scene of Judah’s captivity in Babylon. God’s people are thus under the power of the Gentiles; and this prophecy describes the course of Gentile rule to the end. This rule is divided into four distinct empires. The vision of the great image, in Daniel 2, is explained to mean four kingdoms or empires. We all know how literally this has been fulfilled up to a certain point. The fourth empire, which was the Roman empire, has never yet existed in the form described, by ten toes, explained to mean ten kings or kingdoms. And yet this empire has ceased to exist. At first sight this would seem as if God’s Word had failed to be fulfilled. This is impossible. “The beast that thou sawest WAS, and IS NOT; and shall ascend out of the bottomless pit” (Rev. 17:8, 11). This passage foretells exactly what has taken and will take place. The Roman empire, or last empire, was, but has ceased to exist; but it will again come into existence; in its most blasphemous, horrible character, and in its future state it will be divided into ten kingdoms. There is also another peculiarity in its last development. It is divided, yet mixed — “iron mixed with miry clay” (Dan. 2:41). The iron of fierce royalty mixing with the children of men, the miry principle of what is called popular government. Victor Emanuel (strange name) and the Garibaldians exactly illustrate this; and, strange to say, Garibaldi’s dream of the future embraces ten nationalities under one imperial head! Surely everything seems waiting until the church is taken out of the way to meet the Lord; and then immediately these terrible scenes of the last days will surely come. It may help the reader to keep in mind that Scripture does not say that Daniel’s 70th week (see Dan. 9) opens the day after the rapture. There may be a transition period.
This much, however, is clear, the Roman empire will exist again, composed of ten kingdoms; and as England was part of it once, so it must be again. And it is further certain that, “In the days of these kings (or kingdoms) shall the God of heaven set up a kingdom that shall never be destroyed, and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever” (Dan. 2:44). Just as in this vision, the stone cut out of the mountains smote the foot of the image; so shall Christ, the now-rejected stone, smite the empire of the west, at His coming to set up His kingdom, exactly as described in the end of Rev. 19. Who shall be able to stand when the day of His wrath is come?
Daniel 7. Daniel’s vision of the four beasts represents the fearful character of this fourth empire: And this awful description is not that of its past history, but of its future ten-horn or ten-kingdom condition. And in this there is the most perfect agreement with Revelation 13 and 17. What immense comfort, then, it gives the believer now to learn from that book, as we have seen, that before these terrible destructions take place, we, the church, are with the Lamb above. But mark how clear it is, that, while this fearful empire is trampling, and stamping, and destroying, the Son of man comes with the clouds of heaven. “And there was given Him dominion and glory, and a kingdom, that all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom, that which shall not be destroyed.” And again, this terrible character is described, (Dan. 7:23,26), and we always find, when anything is thus repeated, that it is something which men are most unwilling to believe. It is so in this cease. Though nothing could be more clearly revealed, yet the wise of this world seem to have no idea of the fearful destruction close at hand. But it must come, and then, “And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him” (Dan. 7:27-28). Thus these prophecies in Daniel are an exact parallel to that part of Revelation which describes the earth in reference to Jewish history in the future. The reconstruction of the Roman empire; its fearful character; its judgment at the coming of Christ; and then the millennial reign.
The reader may now read for himself all that the prophets have spoken respecting these things. The prophet Joel describes the gathering of the armies of the nations, the judgment on them, and then His reign in Jerusalem (Joel 3:9,21), “So shall ye know that I am the Lord your God, dwelling in Zion, My holy mountain: then shall Jerusalem be holy; and there shall no strangers pass through her anymore. And it shall come to pass in that day that the mountains shall drop down new wine, and the hills shalt flow with milk, and all the rivers of Judah shall flow with waters.” The Spirit also says, in Amos, “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof” (Amos 9:11). And then the exceeding blessedness and fertility of the land is described in millennial days.
Obadiah says, “But upon Mount Zion shall be deliverance, and there shall be holiness” (vs. 17).
Micah represents the bright vision of Isaiah, and vividly describes the millennial reign (Mic. 4:1-8): “And the Lord shall reign over them in Mount Zion from henceforth even forever.” He does not say this of the church. He says, “The kingdom shall come to the daughter of Jerusalem.”
Zephaniah gives a fearful account of the judgments that precede, and then the brightest possible picture of the millennial reign that shall follow. The day of wrath is described in Zephaniah 3:8: “Therefore wait ye upon Me [that is the escaped remnant of Jews], saith the Lord, until the day that I rise up to the prey: for My determination is to gather the nations, that I may assemble the kingdoms, to pour upon them My indignation, even all My fierce anger; for all the earth shall be devoured with the fire of My jealousy. For then will I turn to the people a pure language, that they may call upon the name of the Lord, to serve Him with one consent.” Then follows the Lord’s tender care of the poor persecuted remnant, until this moment of deliverance; then, “Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all thy heart, O daughter of Jerusalem.” And again, what exceeding precious words of comfort, “The Lord thy God in the midst of thee is mighty; He will save; He will rejoice over thee with joy; He will rest in His love, He will joy over thee with singing.” (Read Zeph. 3:8-20). Oh, could words more finely describe the glory and joys of the millennial reign! Does it not make us cry, “Lord, haste the day”?
What will be the surprise of the Jews, who have so long rejected Him, when they shall look upon Him whom they, as a nation, have pierced (Zech. 12:10)? Oh, what brokenness of heart and moving of love this will give, when they say, “What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My friends” (Zech. 13:6). This will be the grand moment of discovery to Israel, that their glorious Messiah is the very Jesus who died for their sins. Oh, think of the hour of His sufferings, and then of these words of love, “Those with which I was wounded in the house of My friends.” These burning words of love will melt every heart. Oh, my reader, it is through this same precious Jesus that forgiveness of sins is preached to us. The same precious blood cleanseth us from all sin.
Zechariah 14. This chapter demands a most careful study. In it we see the nations gathered against Jerusalem. The Lord comes and stands on the Mount of Olives. Living waters flow out of Jerusalem. “And the Lord shall be King over all the earth: in that day shall there be one Lord, and His name one” (Zech. 14:9). During the blessed reign of Christ: His authority is absolute. All nations must come up to Jerusalem to worship Him. “And it shall come to pass, that every one that is left of all the nations which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the feast of tabernacles” (Zech. 14:16). Now this cannot in any way be applied to the present time or to the church of God. No; even the false church or Christendom, so called, has been prevented from even imitating this. She has not been able to set up the papacy at Jerusalem. She has imitated the future kingdom in every way she could. In this she could not. It is not improbable that, when the true church of God is taken to meet Christ, then the confederacy of apostate Judaism and apostate Christianity, may attempt something like this at Jerusalem. But the prophecy plainly describes the real personal reign of Christ, in His kingdom at Jerusalem. The distinction in the judgments on Egypt and the nations, if they refuse to come to Jerusalem to worship the King, the Lord of hosts, is still further evidence that it refers to the future kingdom. The following verses (20-21) foretell the prevalence of universal holiness in Jerusalem and Judah. Every form of misery has flowed from sin, the one common source, for six thousand years. How great, then, will be the abundance of peace and bliss in those days of holiness yet to come.
If we now turn again to Revelation 20, we find that, during this thousand years’ reign of Christ, the great tempter of man is bound and cast into the bottomless pit. The way in which Revelation opens up the closing scenes of the present age is perfectly appalling. Just mark the end of the Roman Empire in the last verses of Revelation 19. “And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against His army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” Foolish men may ask, “How can this be?” It was but yesterday that we heard of an earthquake slaying 8000 persons. And cannot God, who caused the earth to open and receive Korah and his company alive into the pit, again, in one instant, open the earth to receive these sons of wickedness alive into the lake of fire? If men will reject the mercy of God, they will not escape the reality of His terrible wrath. Year after year God’s longsuffering tarries, not willing that any should perish. But the day of the Lord will come as a thief in the night. Yes, when least expected. Yes, when men are saying, “Peace and safety,” then this sudden destruction cometh. When God ariseth to shake terribly the earth, then who shall be able to stand? And thus, having closed this age of human pride and wickedness, Satan, being bound for a thousand years, the first resurrection being now complete, they live and reign with Christ a thousand years. “The heavens must receive Him “until the times of restitution of all things, which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:21). So that, during this thousand years’ reign of Christ, every promise of blessing to this earth shall be most certainly fulfilled. “Which in His times He shall show, who is the blessed and only Potentate, the King of kings and Lord of lords” (1 Tim. 6:15). “But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Rev. 20:5-6). It may be felt by many who read this tract how little is said about the church during the reign of Christ. The reason is simply this, because the church does not form any part of the earthly subjects of the kingdom, but are the heavenly associates of the king. What Eve was to Adam — what a bride is to a husband, this all who are saved during this period, and formed into one body by the Holy Ghost, yes, made the bride of Christ: they shall thus reign with Him. Others also, doubtless, all the redeemed, both before the Church existed and after it is taken; during the judgments; even those who have during that period refused the mark of the beast; all these will plainly live and REIGN WITH CHRIST a thousand years. But even in heavenly glory, the bride will have the most distinguished place. In Revelation 19:1-9, the glorified bride forms an object of wonder to the multitude called to the marriage-supper of the Lamb.
It is very humiliating to see that at the close of the thousand years’ reign of Christ and blessedness on earth, on Satan being let loose for a little season, man is found as ready as ever to be led by him in rebellion against God (Rev. 20:7-10). Surely, this is enough to teach us to have no confidence in self. And now the “devil shall be cast into the lake of fire where the beast and the false prophet are, and shall be tormented day and night forever and ever” (Rev. 20:10). Fearful thought! These very persons may be alive at this moment: their names may be well known in Europe. We may have seen those very bodies which shall not die, but be cast alive into the lake of fire, and there remain in torment during the long thousand years of the happy reign of Christ on earth.
But that is not all. The thousand years being ended, the judgment of the dead takes place — not the judgment of the nations on earth, as in Matthew 25. No; read the description of the judgment of the dead. “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is of life: and the dead were judged out of those things which were written in the book, according to their works. And whosoever was not found written in the book of life was cast into the lake of fire” (Rev. 20:11-12,15). I ask my reader, can God lie? Has He spoken, and will He not do it? Man may deride these solemn, sure warnings; Satan may try to persuade you not to believe what God hath spoken. But, oh! if you should find these statements of God true to you! No, if not in Christ, you will as surely be cast into the lake of fire, and there tormented forever: yes, as sure as ever you have rejected Christ. Do ponder this certainty; remember, it is God who speaks.
Oh, how truly blessed to be brought to Christ now, as He says, “Verily, verily, I say unto you, he that heareth, My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation [or, as it should be translated, judgment]; but is passed from death unto life” (John 5:24). Now, this positive assurance of Christ’s is most blessed, but very little either understood or enjoyed. The confusion as to the judgment, and reign of Christ, and the parties constituting the church, and the kingdom, has thrown confusion on the plainest Gospel passages.
After showing in a lecture, the other evening, the impossibility of the justified believer ever standing in judgment as a sinner, a Christian lady came up to me, and tremblingly asked, “But does not the Word say, that we shall have to give account, in the day of judgment, for every idle word?” Yes; and I doubt not, many a person who reads this, and who has believed on God — who raised Jesus, the substitute, from the dead, and who is justified from all things — still, like this lady, will say: “and does not the Word say, that we shall have to give account of every idle word in the day of judgment?” I turned to the passage the following night, and showed this lady that the Word said a very different thing. These are the words of Jesus, “But I say unto you, That every idle word that MEN shall speak, THEY shall give account thereof in the day of judgment” (Matt. 12:36). This is exactly what is said in another place, “And as it is appointed unto MEN once to die, but after death the judgment; so (now mark the contrast) Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time without sin unto salvation” (Heb. 9:27-28). As the Lord enabled this lady to see the immense contrast between men who, having rejected mercy, must give account in the day of judgment, and those who have heard now the Word of Christ, and believe on God, who sent Him, and therefore have everlasting life, and shall not come into judgment. So may my reader know the reality of that testimony that assures the believer, that Christ having borne his sins, God will remember them no more forever (Heb. 10).
Indeed, my fellow-believer, how can we stand in the judgment, since we shall have lived and reigned with Christ a thousand years, before the great judgment of God is set, and before whom the rest of the dead must stand, who lived not during the thousand years? No; the question has been once, and forever, divinely settled on the cross. If anyone could possibly be judged for our sins again, it would be Christ, our surety. But this is impossible. He dieth no more. He hath been raised again for our justification. It is God who justifieth; who can condemn? No, there is neither judgment nor condemnation to them that are in Christ. All this is fully proved in Romans 5, 6, 7, and 8.
Still, many are troubled at that word: “For we must all appear before the judgment seat of Christ, that every one may receive the things done in his body according to that he hath done, whether it be, good or bad” (2 Cor. 5:10). And, indeed, it is well, if not walking as the redeemed of the Lord, that we should be troubled; but, surely, to meet the eye of our precious Lord at His coming, yes, made like Him in a moment, in the twinkling of an eye, is a very different thing from standing in the day of judgment to be tried for our sins. As to works, no doubt, many will be greatly surprised to find that what they thought good, He will pronounce bad — wood, hay, and stubble, all to be burned up, just like Lot’s property in Sodom, he himself saved so as by fire. Just take one thing — in the path of our blessed Lord, we see Him making Himself of no reputation. How will the believer meet the Lord as to this? Have we trod in His steps? He made Himself poor. I may be a believer, my sins put away forever — but shall my ways as a Christian be found accepted of the Lord? It is not the question of the day of judgment, but when we meet Christ shall we have His approval? Think of this, my fellow-traveler, and it will often check thee when tempted, and often cheer thee when despised. Constantly ask, “Is this what I should like to be doing when the Lord comes?” It may be highly esteemed among men, yes, applauded; but will it stand before the eye of Christ? Often we find the real children of God, acting the very opposite of the ways of Christ — self-seeking — worldly popularity — bitterness against one another. Surely this will not bear the light of His eye. Perhaps nothing gives more pain than this want of sympathy amongst the same children of God. Even in the apostle’s time, he could say, “For all seek their own, not the things which are Jesus Christ’s” (Phil. 2:21). Indeed, whatever we build in the old creation-wealth, reputation, or the like — all will be loss when we stand before the “beema” or decision of Christ. And all we build in the new creation will be gain.
Thus we have directed the enquirer to the Word of God. First, as to what He has spoken by His Son to the Jews, in the four gospels; then, to what He has spoken by the Holy Ghost to the church, in the epistles; and, lastly, to what He spoke by the prophets in olden times respecting the judgment of the nations, during the great day of His wrath; and then the setting up of His kingdom on earth. We have taken the Scriptures just as we have found them, without using them craftily or corrupting them, to fit any human theory.
From the whole then, briefly: it appears plain, that the Lord may come at any moment to take His bride the body — all believers joined by one Spirit during this day of grace — up to meet Him in the air. This may take place at any moment. Then the man of sin is revealed. The Roman empire reconstructed, forming ten kingdoms under one terrible head. The Jews gathered to Palestine in great wickedness, under the man of sin. Idolatry or abomination placed in their temple: Then the time of the great tribulation. The church with the Lord during this day of wrath. Then Christ comes with flaming fire, taking vengeance on the rebellious nations. Then takes place the blessed thousand years’ reign; after which, takes place the judgment of the dead. The old creation having entirely passed away, a new heaven and a new earth appear. The eternal state then exists. The order of these events is not founded on the interpretation of any one scripture, but shown from the simple teaching and harmony of all Scripture.
The reader is entreated to search the Scriptures. This tract is but a feeble glance, as it were, at the surface; search them closely, prayerfully, and in simple dependence on the Spirit’s teaching. Do not try to make them square with any human theory. If the Word of God should cross your long-cherished opinion, let go your opinion, bow to God’s Word. “Seal not the sayings of the prophecy of this book: FOR THE TIME IS AT HAND” (Rev. 22:10). Yes, though the church needs no sign, for we may be caught up before I finish this sentence; yet surely the state of the world seems to say, “The time is at hand!” The time of its judgment, the great day of the wrath of Almighty God — the time when the King must reign in righteousness. But hark! Still the voice of mercy softly sounds — “And the Spirit and the Bride say come; and let him that heareth say come; and let him that is athirst come; and whosoever will, let him take the water of life freely” (Rev. 22:17).
Oh! awakened sinner, do you hear? Has your ear been opened to hear the words of Christ? Do you thirst? Then the water of life is yours, as freely as it was that poor sinner’s at Samaria’s well. Oh! she had no merit; she was a sinner at that very moment. But, through divine grace, she found a welcome in the presence of that blessed One, who came to seek and to save the lost. Today is the good news of God proclaimed, “Be it known unto you that through this Man is preached unto you, the forgiveness of sins, and by Him all that believe are justified from all things” (Acts 13:38-39). But tomorrow the despisers may wonder and perish. Oh! how will those wonder who have long sat under the sound of the gospel, when the church is taken up, and the preacher’s voice is no more heard. Think, then, what it may cost you to despise one more day.
To God’s own children how applicable the words of Peter, “Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of Him in peace, without spot, and blameless” (2 Peter 3). Iniquity abounds: the love of many waxeth cold. Some are mocking and saying, “Where is the promise of His coming?” Perilous times are come. What selfishness! What worldliness! Yet God is working and quickly gathering in His own. Some are awaking to the deep solemnity of the moment we have arrived at. Events so vast and so near. The very world arming and preparing for its own desolating destructions.
Are you, my reader, pardoned, justified, and ready to meet the Lord in the air? Can you say, “I am waiting for the Lord from heaven?” Is there anything you are allowing of which you would be ashamed if He comes to take you this day? Is the real cry of your heart, “Come, Lord Jesus?” Is your heart set on attaining some object? What will it profit, if Jesus comes to call you up this day?
Blessed Lord, come; this groaning earth cries for thy peaceful reign. We, too, who are thine, we groan. Oh! come quickly. We long to see Thy face; to be “forever with the Lord.”
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