As for the relative bearings of the different portions of the New Testament, it may be said in general, that the Gospels have a character peculiar to themselves. Certainly it is not an exclusively Jewish condition, neither is it a proper church condition, but a gradual slide, in John more marked than in the others, from the one to the other. The Lord Jesus, rejected, was with His disciples here below. The Holy Ghost, Who of course was then as ever the faith-giving, quickening agent, was not yet given, i.e. in the new unprecedented way of personal presence as sent down from heaven, because that Jesus was not yet glorified. Hence the disciples, although possessing faith and life eternal (John 6:35, 47, 68, 6935And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. (John 6:35)
47Verily, verily, I say unto you, He that believeth on me hath everlasting life. (John 6:47)
68Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. 69And we believe and are sure that thou art that Christ, the Son of the living God. (John 6:68‑69)), were not yet baptized by the Holy Ghost into one body. (Compare Acts 1:55For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. (Acts 1:5) with 1 Cor. 12:1313For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. (1 Corinthians 12:13)). In a word, the church was not yet built nor begun to be built: “Upon this rock,” says the Lord, “I will build my church” (Matt. 16:1818And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. (Matthew 16:18)).
On the other hand the Acts historically, and the Epistles doctrinally, describe a different state of things as then existing: Jesus absent and glorified in heaven; the Holy Ghost present and dwelling on earth in the saints, who were thereby constituted one body, the church. Christ had taken His place as Head of the body. above, and the Holy Ghost sent down was gathering into oneness with Him there, into membership of His body, Who is Head over all things. Such is the mystery of Christ, which it was emphatically given to the apostle Paul fully to make known. And as the Gospels may be regarded as the preparatory transition out of Jewish relations to the blessed elevation on which the church rests, the Revelation answers as the corresponding transition from the church one with Christ in heavenly places, by various steps or stages, down to those Jewish relations which for a time dropped out of sight in consequence of the calling of that heavenly body.
The doctrine of the church is clearly concurrent with the one hope, which is found in the intermediate part of the New Testament. For along with the truth of the peculiar calling of the church, as the body commenced by the descent and indwelling of the Holy Ghost at Pentecost, and thenceforward guided and perpetuated by Him-along with this truth, it will be found that the peculiar aspect of the coming of the Lord, for which I am here contending, stands or falls. None of the school of interpreters commonly called “the Protestant school” understood by the church anything more, at best, than the Augustinian notion of an invisible company from the beginning to the end of time. None of them, therefore, has an adequate idea of the new and heavenly work which God began at Pentecost by the baptism of the Holy Ghost. The consequence is that, if they read of saints in Daniel, in the Psalms, or in the Revelation, they are at once set down as of the church. If they read of “this gospel of the kingdom” in Matt. 24, or of “the everlasting gospel,” it is to their minds the same thing as what Paul calls “my gospel,” the gospel of the grace of God preached now. Hence follows, and quite fairly too, a denial of any specialty in the walk and conversation of the saints since Pentecost, and a general Judaizing in doctrine, standing, conduct, and hopes. It is also a simple and natural result of this, that all Protestant interpreters, if they admit a personal advent at all to introduce the millennial reign, present as the hope of the church that which is, in fact, the proper expectation of the converted Jewish remnant; viz. the day of the Lord, the Son of man seen by all the tribes of the earth, and coming in the clouds of heaven with power and great glory.
Nor is the truth of the church unknown to the Protestant interpreters only; it is equally an object of dislike to most of the Futurist school. And it is my conviction that the two baleful heresies, which have brought such shame upon the revival of prophetic study towards the beginning and the close of the years 1830 to 1850, are intimately connected with the rejection of this grand truth. For an error touching the church cannot but affect Him Whose personal presence is what is so essential to it; and that which dishonors the Spirit goes far, in the long run, to disfigure or deny the person and work of Him of Whom the Spirit is the vicar.
In the Epistles, it is beyond doubt that the church is continually addressed, as if there were no understood, necessary, revealed hindrances to the rapture at the coming of the Lord. How could this be if the church be the same body as those saints who are described in Daniel, the Psalms, &c., as being destined to certain fiery trials still future from a little horn which is to wax greater to the highest degree, and his satellites who are yet to appear? How comes it that the apostle Paul, when he speaks of the coming of the Lord, never hints at this tribulation, as one through which the church must pass; but always presents His presence as an immediate hope which might occur at one unknown moment to another? That this inspired man understood the just application of these prophecies, better than any since his day, is that which few Christians will question. They were scriptures long revealed and familiar to Jews, and the Lord Jesus in Matt. 24 had very significantly linked His fresh revelations upon that occasion with the predictions of Daniel. Yet the Holy Ghost, in His constant allusions throughout the writings apostolic to the future hopes of the church, never once refers to those terrible circumstances as a future scene wherein the church is to enact a part. On the contrary, the way in which the coming of the Lord is put before the saints, as a thing to be constantly looked for, seems incompatible with it. We have examined the only statement in the Epistles which might appear to interpose such a barrier; and we have seen that, so far from contradicting the thought of immediateness, the apostle seeks to relieve the Thessalonian saints from all uneasiness about the day of the Lord and its troubles: by the blessed hope of His coming and their gathering unto Him, two things in his mind indissolubly bound together. It is a gathering unto Him which must he before He appears to the world, for its judgment, because He and they are to appear together. It is certain, moreover, that there must arrive the apostacy and the revelation of the man of sin, not before the coming, but before the day, of the Lord. His coming will gather the saints on high; His day will judge the world here below.
(To be continued, D.V.).