NO. 694: THE MAIN OBJECTS OF OUR LORD'S RETURN

No. 694

 “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” (Matt. 16:27)

The following, written by Brother Paul S.L. Johnson, is an excerpt from Chapter I of Epiphany Volume 17, The Millennium. Minor editing has been done to adapt it to the paper format.

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Any treatise on the subject of the Millennium would be incomplete without a consideration of our Lord’s Second Advent, since this happy event is so closely associated with the Millennium. Because the purposes of the Millennium and our Lord’s Second Advent are so similar, we can truthfully say that when we are discussing the purposes of the one, we are at the same time discussing the purposes of the other.

All Christians will agree that the Bible teaches Messiah’s Second Advent. Bro. Dwight L. Moody once said that one verse out of every seven in the New Testament refers to our Lord’s second stay on earth. Even a larger proportion of such passages is found in the Old Testament. And it is because there is so large a proportion of such verses in that section of the Scriptures that the Jews at His first Coming, overlooking the relatively small proportion of prophecies respecting His First Advent, expected Him to come but once, and that to reign. Thus, unprepared to accept the meek and lowly Jesus, as fulfilling the promise of the conquering and reigning Messiah of their expectations, they rejected Him; and thus their table [the prophetic Scriptures] as foretold, became a snare to them. (Ps. 69:22, 23; Rom. 11:9, 10). Believing that our readers would be pleased to have a list of choice Scriptural references to Our Lord’s second stay on earth, we submit the following, [at the end of this paper] which is by no means an extended one. We suggest that all these references be looked up and studied carefully. Many others could have been added; but these will be sufficient for the present. They certainly show that the Scriptures teach Christ’s Return and Kingdom.

As will be shown later from Acts 3:19-21 and other Scriptures, our Lord returns at the beginning of the Millennium, at which time He winds up Gospel-Age affairs and inaugurates the work of the Millennium. The time of His second stay on earth will be seen to coincide with the Millennium, during which, among other things, He accomplishes “the restitution of all things,” the main object of His Return (see The Divine Plan of the Ages, Chap. 6). But other objects of His return are important also in relation to the Millennium; hence they will be treated in logical order. According to the Scriptures, we find that our Lord returns for many purposes, of which we will discuss mainly the following seven:

(1) HE GATHERS AND DELIVERS THE LITTLE FLOCK: He comes to gather by the Word of Truth and to deliver by His power His prospective Bride, the Little Flock. The Church has been espoused to Him (2 Cor. 11:2). In holy chastity she has kept herself pure from all worldly affiliations and alliances, witnessing to and longing for His Kingdom, when she is to be married to Him. Her loyalty to Him has cost her much, yea, everything of this world. This loyalty pleases her Lord; and returning, first of all He gathers her together through and to the Truth, the “meat in due season” (Matt. 24:28, 31, 45; Luke 12:36, 37, 42). This feast of Truth is her farewell banquet before her marriage, and greatly has she enjoyed the feast that He Himself provides for her. Then, as a part of His Second Advent work, comes her deliverance in the First Resurrection, through which He changes her from humanity to Divinity, from weakness to power, from dishonor to glory, from corruption to incorruption, from mortality to immortality (2 Pet. 1:4; 1 Cor. 15:42-54). Thus He comes again to receive her unto Himself, and to give her the place that He has prepared for her, that where He is there she may also be (John 14:2, 3). The sleeping part of the Church precedes in the resurrection that part which is living (1 Cor. 15:51, 52; 1 Thes. 4:15, 16). Afterwards as one after another of the living saints finishes his course, at the moment of death through sharing in the First Resurrection he joins the Lord in the air, and thus will ever be with Him (1 Thes. 4:17). Arrayed as His glorified Bride and as the City of God [religious government of God] the Church will shine resplendent and all-glorious (Rev. 21:9-22:5; Ps. 45:13).

(2) HE CLEANSES AND DELIVERS THE GREAT COMPANY: A second purpose of our Lord’s Return is to cleanse and deliver the Great Company, the Bride’s “companions.” Through measurable selfishness, worldliness, sin and error, this class has failed to qualify for Brideship with Christ. The spots that have accumulated on their garments (Ps. 107:10, 11; Jude 23) must be cleansed. Therefore, during the Epiphany period of His Second Advent (Mal. 3:2, 3; Matt. 25:10, 12; 1 Cor. 3:13), He puts them through some very severe experiences in “the Great Tribulation” (Matt. 7:26, 27; 1 Cor. 3:13, 15; Ps. 107:12; Cant. 5:6, 7; Rev. 7:13, 14), through which they learn to recognize the folly of their past course and to cleanse themselves, however with the loss of all the idols of self, the world, sin and error, to which they bowed down (Rev. 7:14; Mal. 3:3; Ps. 107:13-16; 1 Cor. 3:15). After their cleansing will come their deliverance, amid which they will greatly rejoice in the Lord’s salvation (Ps. 45:14, 15; 1 Cor. 3:15; Rev. 19:7-9), as they are ushered into the King’s Palace to be bridesmaids of the Bride, the Lamb’s Wife.

(3) HE DEVELOPS THE YOUTHFUL WORTHIES: Jesus returns also to develop the Youthful Worthies. They are thus designated because, as the Ancient Worthies came into activity on the stage of God’s Plan before the opportunity was opened for anyone to enter the High Calling to the Divine nature and joint-heirship with Christ, so the Youthful Worthies come into activity on the stage of God’s plan after the opportunity to enter the High Calling for the Divine nature and joint-heirship with Christ is closed. According to the Bible, the opportunity of entering the High Calling was to be closed after “the fulness of the Gentiles” [the full number of the Elect from among the Gentiles] should come in (Rom. 11:25). This synchronizes with the end of the reaping of the present Harvest. But as before the opportunity to enter the High Calling was opened, many, the Ancient Worthies, desired to and did serve God faithfully, so since the opportunity to enter the High Calling has closed many desire to and do serve God faithfully. Since they show the same spirit of devotion to God as the Ancient Worthies, and that under largely similar conditions, God purposes to associate them with the Ancient Worthies in Millennial and Post-Millennial rewards and service. Hence the similar and contrasted names of these classes.

We understand that as in 2 Tim. 2:20 the vessels of gold and silver refer respectively to the Little Flock and the Great Company, so the vessels of wood and of earth refer respectively to the Ancient and the Youthful Worthies. As in Ps. 72:3 Jesus with His Church, and the Ancient Worthies, as the two chief ruling powers in God’s Kingdom, are symbolized by the two mountains of Jerusalem, so the Great Company and the Youthful Worthies, as the two subordinate ruling powers of God’s Kingdom, are symbolized by the two little hills of Jerusalem. This class is symbolized by the box tree (Is. 60:13). They are typed by Abednego (Heb.-servant of the messenger) in Dan. 3:12. Moreover, the Lord in the Tabernacle picture has shadowed forth these four classes: the priests to the east of the Tabernacle typing Jesus and the Church; the Kohathite Levites to the south of the Tabernacle typing the Ancient Worthies; the Merarite Levites to the north of the Tabernacle typing the Great Company; and the Gershonite Levites to the west of the Tabernacle typing the Youthful Worthies (Num. 3:6-8; 1:49-54; 3:23, 29, 35, 40-51; Heb. 12:23); while Israel, whose camp surrounded the Tabernacle at a distance, represents the world of mankind, the Restitution class.

The Scriptures tell us less of the Youthful Worthies than they do of the other three ruling Kingdom classes. It is because they have the faith of Abraham that they will be blessed with him with the privilege of blessing all nations (Gal. 3:6-9). These, having the faith quality, accept the message that preaches repentance toward God and faith in our Lord Jesus and therefore are justified by faith. Heeding the Lord’s invitation to consecrate, they give Him their hearts (Prov. 23:26). There being no opportunity for them to win a crown with Christ, He does not beget them of His Spirit, but gives them a new human heart to love truth and righteousness, and to serve Him. They, too, like the Little Flock, become dead to self and the world and alive to God, practicing watchfulness and prayer, studying, spreading and practicing the Word and suffering because of faithfulness to that Word. Thus they, too, must become faithful to the Lord, even unto death, if He deems it necessary. With the Ancient Worthies they will then share in a “better resurrection” (Heb. 11:35) than that of the world, but it will be inferior to that of the Church and the Great Company. Thus they will in the beginning of the Millennium be raised perfect human beings, and with the Ancient Worthies will be made princes throughout the earth. During the Millennium they will be inspired by God to see visions of His Plan unfolding at that time (Joel 2:28), and will cooperate with the Ancient Worthies in uplifting the race from the fall. At the end of the Millennium, with the Ancient Worthies they will for their faithfulness be made spirit beings with heaven as their eternal home.

(4) HE OVERTHROWS SATAN’S EM-PIRE: A fourth object of our Lord’s Return is the overthrow of Satan’s Empire. Satan has an empire over the human family as the prince and god of this world, the prince of the power of the air, and the ruler of its kingdoms (John 16:11; 2 Cor. 4:4; Eph. 2:2; Luke 4:6, 7). His kingdom has three departments through which he, though invisible, has held the race in subjection to himself: (1) false religions, (2) oppressive governments and (3) predatory aristocracies. Evil indeed has been his reign, as all history attests. Terribly has he mistreated the human family, his blinded and deceived subjects; for by error he has deceived and distressed them; by sin he has depraved them, physically, mentally, morally and religiously; by the evil conditions in the earth under the curse he has impoverished them; by his fallen angels, his evil companions, he has misled them; by the death process he has bruised them; by the death state he has ruined them; by oppressive governments he has tyrannized over them; by false religions he has debased them; by predatory aristocracies he has exploited them; by wars he has devastated their homes and lands and murdered vast numbers of them; by famines, pestilences, tidal waves, tornadoes, volcanoes, earthquakes, heat, cold, floods and droughts he has plagued them; by the persecution of the righteous and the exaltation of the wicked he has enslaved them. Surely the Scriptures rightly call him, as Pharaoh’s antitype, the oppressor (Ps. 72:4; Is. 9:4; Heb. 2:14). But the days of his empire are numbered. The Bible assures us that it will be overthrown through the great Time of Trouble (which began with the two phases of the World-war and will progress with possibly a third phase, followed by World-revolution and then will culminate in Wor1d-anarchy); and that it will be accomplished by the Lord in His Second Advent (Is. 35:3, 4; Rev. 11:15, 18; 14:4-20; 19:11-21 ;16:18, 19; 18:8-10, 18-21; 17:4, 5, 16, 18; 2 Thes. 2:8, 9; Dan. 2:34, 35, 44, 45; 7:9-14, 17, 26; 12:1; Zeph. 3:8, 9; Joel 2:1-11; 3:9-14); and that as a result, instead of oppressing the race any more, Satan will be bound for the thousand years of Christ’s Reign, and be unable then to deceive the nations (Rev. 20:1-3).

(5) HE ESTABLISHES GOD’S KINGDOM IN THE EARTH: A fifth object of our Lord’s Return is the establishment of God’s Kingdom throughout the earth. God has in innumerable Scriptures promised to establish His Kingdom of righteousness and peace on the ruins of Satan’s Empire, which is to be swept away to make room for Christ’s Kingdom. We have referred to some of the Scriptures that promise such a Kingdom. During the time before the Gospel Age Jehovah prepared, in the persons of the Ancient Worthy class, the Kingdom’s chief princes, as earthly representatives of our Lord Jesus and His Church (Ps. 45:16; Is. 1:26; 32:1; Matt. 11:11; Heb. 11:39, 40); and during the Gospel Age He has, in the persons of Jesus and His Church, been preparing the Kings of His Kingdom (Heb. 1:3, 8, 9; 12:2; Rom. 8:17; 2 Tim. 2:12; Rev. 1:6; 5:10; 11:15; 19:16; 20:4-6). The coming of this Kingdom has been the hope and prayer of the faithful ever since it was promised (Gen. 12:3; 22:16-18; Heb. 11:13-16; Matt. 6:10; 2 Tim. 4:8; Tit. 2:13; Rev. 22:20). The Scriptures teach very clearly that Christ returns in order to establish this glorious Kingdom in which He will reign, with the Church as His joint-heir (Dan. 7:13, 14, 18, 22, 26, 27; 2:44; 12:1-3; Obad. 21; Is. 35:4-10; Matt. 25:31; Luke 19:15, 17, 19; Acts 15:14-18; Rom. 8:17; Col. 3:4; 2 Tim. 2:12; Rev. 20:4-6). This Kingdom will be an absolute monarchy; hence its government will not be of the people nor by the people, but will most emphatically be for the people. Its Rulers being perfect in wisdom, power, justice and love sufficiently guarantees both their worthiness to hold office and their efficiency to rule. The arrangement that they will establish for mankind will be conducive to Truth and Righteousness and inconducive to error and sin. This will reverse entirely the conditions prevailing in Satan’s Empire. Instead of the earth being then under the curse, it will be turned into an Edenic condition. Instead of sin and error prevailing, righteousness and truth will prevail. Instead of false religions, oppressive governments and predatory aristocracies holding sway, the true religion of God, teaching perfect truth and righteousness, the fostering Government of Christ Jesus and the Church, blessing everybody, and the faithful servants of Jehovah as a benevolent aristocracy effecting the prosperity of all, will hold sway. Instead of losses, disappointments, sorrows, tears, crying, sickness, weakness, dying, and death, there will be prosperity, hope, joy, pleasures, laughter, convalescence, strength, health and life, abundantly available for all. Instead of Satan and his fallen angels controlling almost everyone, Jesus and the Church will control all. Instead of wars between nations and hatred of man to man, there will be “peace on earth and good will to men.” Instead of the righteous being persecuted, they will be exalted. Instead of the wicked being exalted and rewarded for wrong-doing, they will be abased and striped for their reformation. These conditions will certainly be conducive to truth and righteousness, and inconducive to error and sin. And Christ returns, among other reasons, to establish such a Kingdom. This fifth object of His Return to earth, is most highly desirable.

(6) HE MINISTERS RESTITUTION OPPORTUNITIES: A sixth object of our Lord’s Return is to bless the whole human family, living and dead, with opportunities of obtaining Restitution. Restitution means a return to an original estate. The original estate of the human family was the image and likeness of God, as these were exemplified in Father Adam and Mother Eve. By the image of God we understand the perfection of being, the condition of being very good, to be meant (Gen. 1:26, 27, 31; Heb. 2:6-8; Co1. 3:10; Eph. 4:23, 24); and by the likeness of God we understand man’s rulership over the earth, even as God is Ruler over the Universe, to be meant (Gen. 1:26, 28, 29; Matt. 25:34). The image of God implies perfection in the physical, mental, moral and religious faculties. Adam and Eve, before the fall, and Jesus, when on earth, were examples of this perfection (Heb. 2:6-9). The likeness of God implies a perfect earth with perfect rulers in charge. But as St. Paul implies (Heb. 2:8), the image and likeness of God (the original perfection of being and rulership) have been lost; and in the place of the image of God has come physical, mental, moral and religious degradation. In the place of the likeness of God has come the tyranny of the cursed earth (Gen. 3:17-19) over man, greatly oppressing him, until it extinguishes his life. All this the Scriptures assure us came upon man because of the sin of Adam, man’s example in the original trial (Gen. 3:1-24; Rom. 5:12-21; 1 Cor. 15:21, 22). Now the human family is but a wreck of what it was in Adam and Eve. This sad, undone condition of our race has deeply appealed to the compassion of our Creator, who amid the sentence of His displeasure (death, not eternal life in torment) has remembered His mercy toward fallen and condemned man in sending His well-beloved Son into the world as man’s Ransom-price from death (Matt. 20:28; 1 Tim. 2:4-6; John 3:17; Rom. 5:7, 8, 16-19). As Christ’s First Advent was to lay down the Ransom-price (the Gospel Age, forming a parenthesis for the selection of His Bride between His two Advents, has been to make its blessings available only for the Elect, His Church), so His Second Advent is to make the Ransom-price available for the recovery of the non-elect, in a restitution, a return to the original estate, from the ruins of the lost image and likeness of God brought upon all by heredity through Adam’s sin.

Thus the death of the sinless Jesus provides merit sufficient for the deliverance of all from the demerit of Adam’s sin, and guarantees an opportunity to obtain full deliverance from its effects, a Restitution to the original Adamic perfection. And it is to effect the restoration of the glorious image of God, to offer the race perfect bodies, minds and hearts, and to effect the restoration of the marvelous likeness of God (i.e., to the race a perfect rulership over an Edenic earth) that Christ returns to this earth. All who will obey the reasonable requirements of Christ’s Millennial Kingdom will obtain all these blessings. And to obtain their share in them all of the dead who were excluded from the opportunities of becoming members of the Elect (to which only the faith class, those who can walk by faith, trusting where they cannot trace God, have been invited) will be awakened and brought back to this earth; for why should that part of the unbelieving class which happens to live at the time of Christ’s Return be favored with opportunities of Restitution, and that part of the unbelieving class which happened to die before that time be excluded from those blessings, since God’s ways are equal and impartial (Ezek. 18:29-32), and since death does not of itself fix character?

We will now quote and explain some Scriptures which teach the lines of thought just suggested:

Acts 3:19-21 testifies: “Times of refreshing [this word is used to denote the re-enkindling of life and the promotion of growth effected by rain falling upon mown and burnt grass, to which the fallen human family is compared (Is. 40:5-8), and which is expressly stated to be the effect of Christ’s Reign upon our race, mown down by the curse, and burnt by the fierce rays of sin (Ps. 72:6, 16)] shall come from [on account of] the presence of the Lord [The Greek for presence is face, i.e. favor (Num. 6:24-26); for during the reign of sin God’s back, not His face, is represented as turned toward man (Jer. 18:17); but during the Millennium, as this passage indicates, He will turn His face toward man, beaming with grace, mercy and truth for man’s restoration. Please note that this is represented in the next verse as being associated with Christ’s Return]; and He shall send Jesus Christ, which [who] before [during the Gospel Age] was preached unto you, whom [Christ] the heaven must receive [retain; – how long?] UNTIL THE TIMES OF RESTITUTION OF ALL THINGS [every feature of the image and likeness of God is to be restored to the willing and obedient in the Millennium] which [things] God hath spoken [promised] by the mouth of all His holy prophets since the world began.” This passage expressly teaches us that Christ does not return until the Times of Restitution, the Times of Refreshing; therefore He returns to restore to, and to refresh the race with, its original condition. St. Peter tells us that this is the testimony of all the holy prophets, as also quotations above given prove.

Acts 15:14-17 is another passage to the point: “Simeon [Peter] hath declared how God at the first [beginning at the home of Cornelius (Acts 10)] did visit the Gentiles, to take out of them a people [the Church, Christ’s Body] for His name [The Jews, expecting but one Advent of the Messiah, had difficulty in reconciling their hopes of His glorious Reign with sending the Gospel to Gentiles. St. James harmonizes the seeming contradiction by pointing out that there are two Advents; that the time parenthesis between them is filled in by the selection of the Bride for Christ from among Jews and Gentiles; that after this will come Messiah’s glorious Reign; and that this view of matters harmonizes the facts with the Scriptures]. And to this agree the words of the prophets, as it is written [There is no contradiction between the teaching of the selection of Christ’s Bride and His blessing the world of mankind. All that is needed is that they be kept separate and distinct as to the time of their operation: First the Bride is selected, then come the Second Advent and the reign of blessing], After this [after visiting the Gentiles to select the Bride] I will return [the Second Advent begins], and will build [erect in royalty] again the Tabernacle of David [the house, family of David, in great David’s greater son, Jesus], which is fallen down [when Zedekiah, 607 B. C., was dethroned, David’s royal house fell down, i.e., it ceased reigning]; and I will build again the ruins thereof [with and since the fall of David’s royal house, Israel as a kingdom has been in ruins; but this kingdom is to be restored at the Lord’s return, after the testimony would be given in all the world for the selection of the Bride of Christ (Acts 1:6-8)], and I will set it [the Kingdom] up, [why does He return and establish the Kingdom?] that the residue of men [residue means that which is left after a part is taken out of it; the residue of men, therefore, means all not taken out as prospective parts of the Bride, i.e., the whole non-elect world, living and dead] might seek after the Lord, and [Greek, even] all the Gentiles [Greek, nations] upon whom My name is called.” There is a difference between “the people for His name” and “all the nations upon whom My name is called.” It is the very same difference that exists in the way in which a wife is called by her husband’s name and in the way in which a piece of property has in the deed its owner’s name put upon it. This passage clearly shows that our Lord with the completion of the Bride’s selection returns to establish God’s Kingdom, and to bless all those who were passed by and left unhelped while her selection was being made. Hence it implies blessings for the living and the dead.

2 Thes. 1:10 shows that Jesus not only returns to be glorified in His saints, but to be admired, worshiped, by those who will believe in that day, the Millennial Day of a thousand years. Rom. 8:17-21 shows that the whole human creation under the effects of the curse is kept waiting for deliverance until Christ and the Church as God’s Sons are manifested in glory for this work. (See also Col. 3:4.) A similar thought, based upon the picture of the Israelites waiting for the high priest to come out of the Tabernacle at the conclusion of the sacrifices (Lev. 9:22) to bless them, is given in Heb. 9:28, where Christ is represented as coming again for the blessing of those who await Him, which according to Rom. 8:19, 21 includes the entire human family. Ps. 22:27-29 is a glorious testimony to this thought. V. 27 shows that there will be a general indoctrination and conversion of the human family combined with universal worship of God. V. 28 shows that these three blessings will be due to the kingdoms of this world becoming the Kingdom of our God and of His Christ, and to His acting as Governor over the nations (Rev. 11:15). V. 29 (see A. R. V.) shows that the good, “the fat”, will appropriate to themselves the Kingdom’s blessings, and render God service therefor; while the dead, “they that go down to the dust”, i.e., those of the dead who could not continue to live because the Adamic sentence forced their death, will be subject to the Lord. This passage emphasizes the fact that those from whom in this life the Lord did not remove the Adamic sentence, and who therefore could not prevent their own death (“even he that cannot keep his soul alive”), would in the Kingdom serve the Lord as a result of the Kingdom’s blessings.

Likewise, Ps. 86:9 is to the point: “All nations that Thou hast made shall come and worship before Thee, and glorify Thy name” [See Rev. 15:4]. This passage implies that they must return from the dead to get this blessing of serving and honoring God, a thing that the vast majority of them did not do in this life. Dan. 7:13, 14 and Is. 35:4-10 show the same glorious blessing resulting from Christ’s Second Advent. The blessings that the returned Lord will give the race in its living and dead members are most eloquently, beautifully and comfortingly set forth in Ps. 72:1-19. Is. 25:6-9 is another beautiful summary of the Kingdom work following our Lord’s Return. The glorious feasts of uncontaminated and nutritious Truth are described in v. 6; while, as a part of the Kingdom’s work, the destruction of sin and error is described in v. 7 (see 1 Cor. 15:56, 55, where the question, “O death, where is thy sting [sin]?” implies the answer, “Nowhere,” for it will then be out of existence). V. 8 shows that both the dying process and the death state will be utterly blotted out of existence, with all tears and the persecution of the righteous, through the glorious Kingdom of God which Christ returns to establish. See St. Paul’s comment on v. 8 in 1 Cor. 15:21-26. Please compare with Rom. 8:19, 21.

Rom 14:9 expressly tells us that Christ died (gave Himself as our Ransom) that He might become the Lord, Ruler, both of the living and the dead. Hence His death will yet, in His Kingdom, bless all of Adam’s dead race. Phil. 2:6-8 describes His sacrificial death; and v. 9-11 show His consequent exaltation to be the Ruler over (1) all in heaven, which occurred at His ascension; (2) all on earth, which has not yet occurred, but which will occur after His return in the Kingdom; and (3) all under the earth [the dead] which also has not yet occurred, but which awaits His Second Advent and Kingdom, when, as already done in heaven, every tongue on earth and under the earth will acknowledge Him as Lord, thereby glorifying God.

See also God’s oath on this very point, in Is. 45:22, 23, and remember that the oath to this thing is based upon, and is explanatory of, the Oath-bound Covenant (Gen. 22:16, 18), by which God bound Himself to Christ and the Church, the Seed (Gal. 3:8, 16, 28, 29), to use them to bless all the families, nations and kindreds of the earth, resulting in the whole earth becoming full of His Glory (Num. 14:21; Ps. 72:19; Is. 11:9; Hab. 2:14; Matt. 6:10). And since the vast majority died unblessed, this passage implies their awakening for this blessing.

(7) HE TESTS AND REWARDS ALL RESTITUTIONISTS: A seventh object of our Lord’s Return is to test the human family as to its fitness or unfitness for everlasting life, and to render the final decision in each case – everlasting life on earth for the faithful Restitutionists and everlasting destruction for the wicked; for “the Son of man shall come in the glory of his Father, with his angels; and then [during the Millennium] he shall reward every man according to his works” (Matt. 16:27). We are not to think that all who will be given the opportunity will attain Restitution – a return to the original estate of the human family in the image and likeness of God – and be rewarded with everlasting life. Only those who faithfully use this opportunity will be given the perfected earth (Restored Eden – Is. 35; 51:3; 66:22; Ezek. 36:35) as their eternal abode and kingdom. This is shown, e.g., in Matt. 25:31-46. That the righteous Restitutionists will be given eternal life is shown in v. 46; and that their inheritance will be, not in heaven, but on earth, is shown in v. 34: “Come, ye blessed of my Father, inherit the kingdom prepared FOR YOU from the foundation of the world.” These “sheep” are the “other sheep” referred to by our Lord in John 10:16, and are not to be confused with the Gospel-Age sheep, the Gospel Church. These Restitution sheep, those who by the end of the Millennium will have the Golden Rule of love inscribed in their hearts (Matt. 25:35-40), will inherit the kingdom and honor prepared for mankind “from the foundation of the world”; for God made mankind to “have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth” (Gen. 1:28; Ps. 8:5-8).

This earthly dominion, or kingdom, which the Lord will in the end of the Millennium give to His Restitution sheep, He will tell them was “prepared for you [not for His Church, which were chosen out of the world (John 15:19; 17:16), but for the tested and approved world of mankind] from the foundation of the world” (Is. 45:18). This kingdom and honor prepared for man is quite different from the Kingdom of Heaven, the “inheritance incorruptible, and undefiled that fadeth not away, reserved in heaven for you [the Church]” (1 Pet. 1:4), which the Church, tested and found faithful during the Gospel Age (Rev. 17:14; 1 Pet. 4:17), inherits and shares with her Lord (John 14:2, 3; Rom. 8:17; 2 Cor. 5:1, 2; 1 Thes. 4:17). The Church’s kingdom and honor were ordained before the world unto her glory (1 Cor. 2:7), for she was chosen or designed in Christ “before the foundation of the world” (Eph. 1:4).

Just as the Church has throughout the Gospel Age been fully instructed, thoroughly tested, lovingly chastised and justly sentenced – “which is a manifest token of the righteous judgment of God, that ye [the Church] may be counted worthy of the kingdom of God, for which ye also suffer” (2 Thes. 1:5); so God “hath appointed a day [the Millennial Day], in the which he will judge the world in righteousness [during the thousand-year Judgment Day, when Satan is bound, so that he can deceive the nations no more until their final testing time during the Little Season at the end of the Millennium – Rev. 20:3] by that man [the Christ, Head and Body – l Cor. 6:2; Matt. 19:28] whom he hath ordained” (Acts 17:31). No one, whether of the Church or of the world, will be given eternal life, either as a part of the new heavens or the new earth (2 Pet. 3:13; Rev. 21:1), until they are first instructed in the way in which they should go (Ps. 32:8; 25:8,9; Is. 42:1-4; 1 Tim. 2:3-6), thoroughly tested (Ps. 139:23, 24; Jer. 11:20; 2 Thes. 1:4, 5; Jas. 1:12), and disciplined, or chastised (Heb. 12:8, 11; 1 Cor. 11:31, 32; 1s. 26:9), for their correction and development into characters fitted for eternal life.

In the Millennial Judgment Day those Restitutionists who under the light of Truth then given are rightly exercised under chastisements intended for their correction and perfecting (some receiving many stripes, and some few – Luke 12:47, 48), and faithfully stand under the testings that will be given them (Deut. 13:3), thus proving themselves fully loyal to the principles of truth and righteousness, will be given the earth as their eternal inheritance, and they shall dwell therein forever (Ps. 37:9, 11, 29, 34); but all who refuse to reform under the favorable conditions of the Millennial Judgment Day will be destroyed from among the people in the Second Death; for they will die again, and thus be blotted out of existence forever (Acts 3:22, 23; Ps. 37:9, 10, 20, 28, 34-36; Rev. 20:14, 15; 21:8). The “goats” of the parable, those who externally reform during the Millennium, but who do not have the love of God written in their hearts nor exercise it toward their fellow men, will be cast into everlasting fire (everlasting destruction – Ps. 145:20; Ob. 16) prepared for the devil and his angels (Heb. 2:14; Rev. 20:9); thus they “shall go away into everlasting punishment [Greek, kolasin, which means literally, a cutting off; “punished with everlasting destruction” – 2 Thes. 1:9]: but the righteous into life eternal” (Matt. 25:41, 46); for “the wages of sin is death; but the gift of God is eternal life” (Rom. 6:23). Thus Jesus will accomplish this seventh object of His Return to earth, viz., testing each individual of the human family as to his fitness or unfitness for eternal life, and rendering the final decision in each case – everlasting life on earth for the righteous and everlasting destruction for the wicked.

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Scriptural references to Our Lord’s second stay on earth: Gen. 3:15; 22:18; 49:10; Num. 24:17-19; Deut.18:15, 18, 19; 1 Sam. 2:10; Job 19:25; Ps.  22:27-29; 72; 98; 110; Is. 2:1-4; 11:1-11; 25:6-9; 35; 42:1-4; 49:1-12; 52; 59:16-20; 60; 61:4-11; 62; 63; 65; 66; Jer. 23:5, 6; 33:15-18; Ezek. 36; 37; 38;  39; Dan. 2:34, 35, 44, 45; 7:13, 14, 18, 22, 26, 27;  12:1-3; Hos. 2:14-23; 14; Joel 2:21-28; 3:9-21; Amos 9:11-15; Obad. 17-21; Micah 4; Nah. 1:15;  Hab. 3; Zeph. 3:8-20; Hag. 2:6-9; Zech. 9:10; 8:20-23; 13; 14; Mal. 3:1-5; 4; Matt. 16:27; 23:39; 24; 25; 26:64; Mark 13:27, 32, 35, 36; Luke 9:26; 12:37-46; 17:20-37; 18:8; 19:12-27; 21:25-36; John 14:3; 16:16-22; Acts 1:6, 7, 11; 3:19-21; 15:14-18; Rom. 8:17-23; 1 Cor. 1:7, 8; 4:5; 11:26; 15:21-28; Phil. 3:20, 21; Col. 3:4; 1 Thes. 1:10; 2:19; 3:13; 4:15-17; 5:1-5, 23; 2 Thes. 1:7-10; 2:1-12; 1 Tim. 6:14,15; 2 Tim. 4:1, 8; Tit. 2:13; Heb. 9:28; Jas. 5:1-9; 1 Pet. 1:4-9, 13; 4:13; 5:4; 2 Pet. 1:16-19; 3:3-14; 1 John 2:28; 3:2, 3; Jude 14, 15, 24;  Rev. 1:7; 3:11; 5:9, 10; 16:15; 19:11-21; 20; 21;  22:1-7, 17, 20.

NO. 693: THE RESTORATION OF THE TABERNACLE OF DAVID

No. 693

 “After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.” (Acts 15:16-17)

The Apostle James, quoting the Prophet Amos (Amos 9:11), uttered these words at a general Church conference in Jerusalem. The subject of investigation was the course of Paul and Barnabas in preaching the gospel to Gentiles. Many of the Jewish brethren felt that this was a social infraction as well as a breach of religious proprieties. For over 1,800 years the natural seed of Abraham had been specially favored of God, and all the promises of the divine word had been to these alone, as the Prophet declared, “You only have I known [recognized] of all the families of the earth.” (Amos 3:2) All the other nations, as the Apostle Paul intimates, were left without revelation, message, or covenant, “having no hope, and without God in the world.” (Eph. 2:12)

It is no wonder that the Jews had come to feel a religious exclusiveness, and to believe the chief divine favors belonged to the stock of Israel alone. Accordingly, the Apostle Paul intimates the same thing, saying, “What advantage then hath the Jew?” He answers, “Much every way: chiefly, because that unto them were committed the oracles of God.” (Rom. 3:1-2) We remember also our Lord’s instruction to His disciples at His first advent, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not. But go rather to the lost sheep of the house of Israel.” (Matt. 10:5-6)

“TO THE JEW FIRST” (Rom. 1:16)

Under these circumstances it is not surprising that the early Church was disturbed by the thought that God’s oath-bound covenant to their nation, as well as His providential dealings with them for eighteen centuries, should now apparently be set aside as though the special hope of Israel were a vain one, no more applicable to them than to others. The investigation of this matter was therefore deemed very important, the very foundation of all faith in the divine word. This should not be considered as evidence of narrow-mindedness on their part, but rather as proof of their loyalty to God and His plan, a fear of denying the foundation of all their hopes.

Peter was among the first to speak in favor of Paul and Barnabas preaching to the Gentiles. He reminded the conference how some time before God had shown him in a vision the breaking down of the partition between Jews and Gentiles as respects the favors of the Gospel Age, and had illustrated this in the case of Cornelius (the first Gentile convert) and his family. (Acts 10:34-35) Following this, Paul and Barnabas were permitted to describe the wonderful works God had done through them among the Gentiles. (Acts 15:12)

It was then that the Apostle James, who seems to have been the chairman of the convention, arose and called attention to the prophecy made by Amos. (Amos 9:11-12) He pointed out how Peter’s experience with Cornelius indicated the divine purpose to be that not only the faithful Jews, but also some from the Gentiles should be selected to constitute God’s peculiar people. The early Church, the first members being all Jews by birth, had already realized that God was passing by the Jewish nation as a whole and was merely taking out of it a remnant. The Apostle James now saw more clearly the divine intent that this “little flock” should be composed also in part of faithful Gentiles.

THE HIDDEN MYSTERY: “A PEOPLE FOR HIS NAME”

James declared that God was taking from the Gentiles “a people for his name.” (Acts 15:14) This signified that Gentiles as well as faithful Israelites were now invited to become the Bride of Christ, and thus to take the name of the Bridegroom. The thought of an elect spiritual class being selected to be the Bride and joint heir with Christ in His Kingdom was a surprise to the Jews. Although this promise was included in the Old Testament, it was so hidden as to be unnoticed until brought to light by the Holy Spirit after Pentecost.

The Apostle Paul speaks of this as the secret of the divine plan: “How that by revelation he made known unto me the mystery … Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit.” (Eph. 3:3-6) This mystery was revealed because the time had come for the selection of this special Bride class. Although the existence of the Bride class was kept a secret during the Jewish Age and is still not very clearly understood by the majority of Christian people, it was clearly marked in the prophecies and types of the Old Testament. For instance, we see how Abraham typified God, how Isaac typified our Lord Jesus Christ, and how Rebecca typified the Church, related to God only by becoming the Bride of Christ, just as Rebecca’s relationship to Abraham was through her union with Isaac. Thus as the Apostle declares: “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Again he states: “And if children, then heirs; heirs of God, and joint-heirs with Christ.” (Gal. 3:29; Rom. 8:17)

The custom of the wife dropping her own name and assuming the name of her husband is almost universal; we believe divine providence guided this matter that it might be a type or illustration of how the Church loses her own identity and name and assumes those of her husband. Thus in the Scriptures the name Christ, which signifies the anointed, while primarily given to our Lord Jesus in His own person, is in a secondary sense applicable to all the Church, His Bride, His body.

As the early Church gradually learned about this mystery of the Bride class being joint-heirs with the Bridegroom in the Kingdom, they also learned that Gentiles of the proper heart attitude would also be accepted into this body. (Acts 15:19-20)

As James pointed out, after the completion of the Bride class the time will come for the restoration of the nation of Israel to divine favor, followed by a general favor to all Gentiles. “The tabernacle of David, which is fallen down,” refers to the family of David, which by divine arrangement was the royal family of the nation of Israel. The last representative of David upon the throne was Zedekiah. At the time of his overthrow the LORD’s pronouncement was: “And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, …Remove the diadem, and take off the crown: this shall not be the same... I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.” (Ezek. 21:25-27)

At our Lord Jesus’ first advent, the overturning had lasted for over 600 years. His disciples asked Him, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6) They wanted to know if He would at once take His throne and re-establish the dominion of Israel, which passed away entirely in the days of Zedekiah. Our Lord answered: “It is not for you to know the times or the seasons, which the Father hath put in his own power.” (Acts 1:7) Shortly after this, the disciples received the Pentecostal benediction, and under the enlightening influence of the Holy Spirit they gradually learned more and more about the divine purpose.

This conference of Apostles was a further step in the divine leading on the matter, showing them that the “mystery” class, the Church, the Bride of Jesus, was to be composed of select Gentiles as well as select Jews, and not until after this had been accomplished would the Kingdom be established and the tabernacle of David, which had fallen down in Zedekiah’s day, be re-established upon better, holier, more solid, foundations.

BLINDED ISRAEL’S STUMBLING

The Apostle Paul brings out the same facts in his epistle to the Romans. He points out that the fall of Israel as a nation came through the rejection of Jesus, as the LORD foretold through the Prophets. As Paul quotes, “For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence.” (Rom. 9:32-33; Isa. 8:14) It was foretold that Israel would fall through pride and a feeling of self-sufficiency, which caused them to repudiate the great Life-giver: “And David saith, Let their table [of divine bounties, blessings and promises] be made a snare, and a trap, and a stumblingblock, and a recompence unto them.” (Rom. 11:9; Psa. 69:22) Paul assures the Church, composed of Gentiles and Jews, that the nation of Israel, although blinded to the divine favors of the Gospel Age, blinded to the “mystery,” is still beloved of the LORD for the fathers’ sake. (Rom. 11:28) Although blinded and cast aside, Israel is not destroyed and will ultimately be recovered, saved from the blindness resulting from its rejection of the Messiah. (Rom. 11:26)

Thus the Apostle Paul is in full agreement with the Apostle James: After the mystery class has been selected from both Jews and Gentiles as foreordained in the divine plan, the tabernacle of David will be rebuilt and the Jews as a nation will again come into divine favor. Paul says: “Blindness in part is happened to Israel, until the fulness of the Gentiles be come in.” (Rom. 11:25) That is, their blindness will continue until the selection of the Bride of Christ is complete. To leave no doubt on the subject, the Apostle elaborates: “For as ye [Gentiles] in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all.” (Rom. 11:30-32)

Here is the plain statement that the blessing which is coming to Israel will be God’s mercy exercised through the Church after its completion and glorification. Until that time, no special mercy, divine favor, or opening of the blind eyes of Israel should be expected. It should not be expected before then that “They shall look on him whom they pierced.” (John 19:37; Zech. 12:10) While we see with pleasure that the eyes of the Jews are opening to some extent, we have no expectation that this will become general nor that it will lead to a clearness of sight until the appointed time.

HOW WILL DAVID’S TABERNACLE BE RESTORED?

The “tabernacle of David” undoubtedly signifies the throne, or kingdom of David, which has been in ruins for centuries. David and his divine commission as king of Israel, like all other circumstances of the Jewish age, were typical. We read that the throne of David was the throne of the LORD’s Kingdom, signifying that David was a type of the great king who was to be of the house and lineage of David. The word of the LORD came to the Prophet Nathan to tell King David, “And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.” (2 Sam: 7:12) We see then, that the establishment of Christ in Kingdom power in the beginning of the Millennial Age will be the reestablishment of the Kingdom of God, over which David ruled in a small and typical manner. Even in David’s name we see a significance which points us to Christ, Bridegroom and Bride, head and body. David signifies “beloved,” and assuredly the antitypical David, Christ head and body, are beloved of God.

This Kingdom of Christ is to be purely a spiritual one, invisible to men. As our Lord Jesus declared to the Pharisees: “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you [in your midst].” (Luke 17:20-21)

There will, however, be an earthly phase of the Kingdom that will be visible to men. Those who will constitute this visible earthly phase will be those Ancient Worthies of the Abrahamic stock referred to by the Apostle in the eleventh chapter of Hebrews. These, the Apostle declares, shall receive a share in the divine promise, though not the superior part of it, which has been reserved for the spiritual Israelites of the Gospel Age, “God having provided some better thing for us [than for them], that they without us should not be made perfect.” (Heb. 11:40)

The resurrection of these Ancient Worthies will be to the perfection of human nature, a totally different resurrection from that which is to come to the overcoming class of the Gospel Age, which will be to a divine nature, invisible to mankind. These resurrected perfect ancients, approved of God, will constitute the earthly representatives of the heavenly and invisible Kingdom of Christ, and to these the world of mankind will come for instruction, and through these the divine law and messages of justice and mercy will be communicated to all the families of the earth, as it is written, “Out of Zion [the spiritual phase of the Kingdom, the Church glorified] shall go forth the law, and the word of the LORD [the message of the LORD, the announcement], from Jerusalem [the earthly phase of the Kingdom in the hands of the Ancient Worthies].” (Isa. 2:3)

PROMISE SURE TO BOTH SEEDS

The earthly plans of the Kingdom of God will be in the hands of the Jews, and the earthly features of the Abrahamic covenant will be fulfilled through the members of the natural seed of Abraham. God will use both the natural seed and the spiritual seed to bless first the Jews and subsequently every nation, people, kindred and tongue. “Glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.” (Rom. 2:10) Thus the Apostle declares that the Abrahamic covenant will be fulfilled through both the natural and the spiritual seeds. (Rom. 4:16)

Here we remember the prophetic declaration respecting our Lord: “Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.” (Psa. 45:16) Abraham, Isaac, Jacob and the holy Prophets were continually spoken of by the Jews as the “fathers,” and our Lord is spoken of as a son of Abraham and also a son of David; but matters have undergone a great change. By His great sacrifice, He who was the son of Abraham, David and Mary redeemed the world and became the heir of God’s great oath-bound covenant and the Life-giver for Adam and his race. Whoever of mankind shall be resuscitated, restored, resurrected to life during the Millennial Age, will receive that life from the Savior, the Life-giver; and since every life-giver is a father, it follows that Jesus will be the Life-giver or father to all the world of mankind who will accept His favor during that age. He will be the father or Life-giver of Abraham, Isaac, Jacob and all the Prophets; and so, instead of being the fathers of Jesus they will become His children, and during the Millennial Age they will constitute the earthly representatives of the spiritual, invisible Kingdom, the glorified Christ, Bridegroom and Bride.

According to prophecy, these princes of Jewish stock will be perfect men clothed with great power. Their trial for eternal life having been passed successfully, their resurrected bodies will be in every sense of the word complete, as was the original Adam, in the image and likeness of God. Possessed of perfect human powers, they will be in every way superior to the remainder of mankind. This superiority will be recognized first by the Jews and later by the entire world. Their manifestation among the Jews will occur when the re-gathered Jews will be in the midst of a great trouble, antagonized by their Gentile neighbors.

The promise is that the LORD will at that time manifest Himself on their behalf, as when He fought for them in the day of battle, in the day of Joshua. The manifestation of divine favor will be so marked as to create a new era in the affairs of Israel; their period of rejection will be passed, their period of favor fully begun, and among the first things connected with this favor will be the opening of the eyes of their understanding that they may look upon Him whom they pierced. Then, as the Prophet declares, the LORD will pour upon them the spirit of prayer and of supplication, and forthwith the new covenant blessings will be theirs; their sins and iniquities the LORD will remember no more. (Zech. 12:10)

ISRAEL’S FAVOR NEARING

The Scriptures figuratively speak of the turning of the living generation of Israel from their present condition of blindness as a resurrection from the dead. As the Apostle declares, “What shall the receiving of them be, but life from the dead?” (Rom. 11:15) This turning will be just the beginning of the revelation to the world of the great goodness of God and His wonderful plan of salvation, which extends His benefits and opportunities to every member of Adam’s race. One prophecy shows that other nations will witness Israel’s prosperity under the new regime in contrast with the conditions of anarchy in their own countries. “And the Genitles shall come to thy light, and kings to the brightness of thy rising.” (Isa. 60:3) Sick of war, deceit and anarchy, they will desire to be like Israel. The prophecy declares that the desire of all nations shall come saying: “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.” (Isa. 2:3)

Our opening text refers to the same situation. The throne of David will be restored so “the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord.” (Acts 15:17) How grand a time that will be! The Scriptures declare that in the Millennial day, the day of Christ, the righteous shall flourish and evil-doers shall be cut off. (Psa. 37:9) Again they declare that the knowledge of the LORD shall fill the whole earth as the waters cover the great deep. (Isa. 11:9; Hab. 2:14) Again they assure us there will then be no need of saying to one’s brother and to one’s neighbor, “know the LORD,” because all shall know Him, from the least to the greatest. (Jer. 31:34)

The signs of the budding of Israel’s fig tree are visible, not only in the reestablishment of their ancient homeland, but also in their growing interest in Jesus as the renowned Jew. But their blindness will not depart, nor their hopes of national security be realized until spiritual Israel is completed and glorified. (Rom. 11:25)

The statement “upon whom my name is called,” is clarified by an examination of the prophecy from which it is quoted (Amos 9:11-12), where it is rendered, “and of all the heathen [nations], which are called by my name.” We believe this expression indicates that during that glorious time the LORD will provide a blessing upon all who heartily and sincerely bear His name, all who desire to be children of the great Life-giver, and who accordingly hear and obey His voice. All such will be received back into harmony with God as members of the Christ family. As the Apostle declares, it is the divine purpose to eventually gather together under one head all things both in heaven and in earth. (Eph. 1:10) While the Gospel Age accomplishes the unification of the Bride and the Bridegroom, the Millennial Age will accomplish the development of the children of Christ on the earthly plane of being.

All the blessings we have just examined are summed up in the briefly stated oath-bound covenant: “In thee and in thy seed shall all the families of the earth be blessed.” (Gen. 28:14) God’s favor was further indicated in the words to Abraham, “For a father of many nations have I made thee.” (Gen. 17:5) Abraham was a type of God, and this expression implies that all nations shall eventually have the glorious privilege of becoming sons of God.

The privilege has gone first to the spiritual seed: “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Gal. 3:29) It will go next to the natural seed of Abraham, beginning with the Ancient Worthies, the “princes,” and subsequently to all of the Jewish race who will come into harmony with God. Finally, it will go to “all the gentiles,” all nations, peoples, kindreds and tongues. These, if willing and obedient after being brought to a knowledge of their glorious opportunities during the Millennial Age, will be accepted also as Abraham’s seed and as sons of God through Christ.

In view of these great provisions in God’s plan, not only for the salvation of the Church of the Gospel Age, but for all of mankind in the age to come, it is no wonder that the Apostle exclaimed: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” (Rom. 11:33)

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(The above is based on an oral address by Pastor Russell, published in the Pittsburgh Gazette, Nov. 14, 1904. Reproduced in Harvest Gleanings, Volume 3.)

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PRESENT FOREGLEAMS OF COMING GLORY

“…it shall be said of Jacob and of Israel, What hath God wrought!”(Num. 23:23)

We are living in a most wonderful period of the world’s history. We are surrounded by inventions for man’s blessing. Evidently the time is near when all the world may enjoy relief from hardship and excessive toil, and receive blessings and comforts as mankind has never before imagined. Yet these things have come upon us so gradually, so stealthily, that we scarcely realize what progress has been made.

As the Bible foretold, these blessings and comforts have come in “the time of the end” (Dan. 12:4), a period that began with the year 1799 (see Studies in the Scriptures, Volume III, Study II). The prevalent view of Christendom is that this end time means the end of the world. But that is not the thought of the Bible when rightly understood.

The Time of the End is the end of this present age. It is the end of the long reign of sin and death. We are now coming into a new era, in which all these evil conditions which have oppressed man for six thousand years are to terminate. Soon the great Sabbath of rest, the Golden Age of blessing long sung by Prophet and bard, will be ushered in. Indeed, in some respects it has already been ushered in.

While the blessings of this time are designed to be for all mankind, they have, because of man’s ingrained selfishness, tended to gravitate into the hands of a certain few, resulting in pride among some and jealousy among others. This has precipitated fearful conflict among nations along commercial lines, each endeavoring to get the lion’s share of the blessings which the LORD has provided in these latter days. They have become jealous and envious of one another as they see the opportunities of wealth and power opening up before them. Awful wars have resulted in millions of lost lives and untold hardship.

In contrast, the Bible shows us that God has made loving and bountiful provision for His blessings to reach all the families of the earth, every individual! And the time is now ripe. How glad this knowledge makes our hearts! We whose eyes of understanding have been anointed to see are greatly blessed in that we are privileged to be ministers of God, to tell of all His mercies and favors planned for mankind.

PRESENT BLESSINGS FROM GOD

While considering all these blessings which surround us, and noting what imperfect man has been able to attain even under present conditions by the blessing of God, let us not lose sight of the fact that these things did not come by man’s ingenuity. Let us take note that men just as brainy, just as brilliant, have lived in the past. Where is he today who can pen such words of wisdom as the Proverbs of Solomon? What poet today can produce the equal of the Psalms of David, the sweet singer of Israel? Let us remember, too, that though Shakespeare lived centuries ago, he remains unsurpassed in his craft by any writer of our time.

Let us assure ourselves that we are not the brainiest people who have ever lived; the blessings of our day have not come to us because we are of superior brain capacity to those of past generations. They are here because this is God’s “due time.” (1 Tim. 2:6) That He is now letting in the light of the dawning new dispensation is the firm belief of careful Bible students.

When we consider what mankind has accomplished in its present imperfect condition, we can only imagine what mankind will do when made perfect in the image of God, under the Messianic Kingdom. If such feeble creatures can accomplish so much, can produce such wonderful things, even in their fallen estate, who can measure the power of the Almighty God, He who is perfect in Wisdom, perfect in Power, perfect in Justice, and perfect in Love? How thankful we are to get this broad, comprehensive view of our God, and to see that He is not only great and powerful, but wise and infinitely loving as well!

GOD’S MARVELOUS ATTRIBUTES

When we ponder what man has done, and what God has done and has planned to do, the words of the Prophet David come to mind: “The heavens declare the glory of God; and the firmament showeth his handiwork.” (Psa. 19:1) All that mankind has done or ever will do is merely a copy of the infinitely greater skill manifested by our great Creator in His works. As we note the stars revolving in their orbits, we are amazed, not only at the mighty power that can swing these wonderful systems of worlds, but at the wisdom and ability displayed in preserving their perfect order.

When we consider what God hath wrought in connection with humanity, we are still more astonished. Think of the human body. This great piece of machinery has power to feed and sustain itself, to think and reason for itself, and to direct its own course. If mankind could make such a machine it would have something of which to be proud. But the best that we can do is to copy feebly the works of our Creator and to work in harmony with His laws. When we realize that all the machinery and the inventions of our day are but imperfect copies of what God has done, that man is only using God’s principles, to the extent that he is able to understand them, we see more clearly that man was made an earthly image of the Heavenly Creator.

Yet some who excel as inventors may be very deficient in the qualities of justice and love. We are coming to look upon these qualities as the ones most desirable to cultivate; and by the grace of God we are seeking to develop these qualities more and more. As the work of transformation progresses in our hearts and lives, we see more clearly what a great blessing will come to the world when these principles of Divine justice and love will operate everywhere.

We look at other nations and think they do not have sufficient appreciation of justice to be willing to observe the Golden Rule, to do unto others as they would have others do to them! We see selfishness abound as nations battle over power and trade, competing to show which can the more successfully exercise its selfishness to the disadvantage of the other.

Is this copying God’s ways? Let us take the nobler, higher standard of Divine justice, and do to our neighbors as we would wish them to do to us. Let us promote this principle wherever we go. Let us make known the character of God wherever we have an opportunity, by showing forth His justice, His sympathy, His kindness. Let this character be manifested in our own lives. As children of God, let us be burning and shining lights, to the glory of our Father in Heaven.

LIGHT BREAKING THROUGH THE DARKNESS

While realizing God’s great wisdom and power as manifested in nature, we have been seriously handicapped by false doctrines which grossly misrepresent our Creator and show Him as a God devoid of justice and of love. It seems a wonder that we were not all turned aside from Him. Not one of the human family is totally depraved; yet we have had pictured to us a totally depraved God. This misconception of the Heavenly Father came from the Dark Ages. We thank God that the age now at the threshold is bringing deeper blessings, blessings not merely of a material nature! It is scattering the ignorance and superstition of the past, and is bringing in the light of the knowledge of the glory of God, which is ultimately to fill the whole earth. (Isa. 11:9; Hab. 2:14)

We are awake and beginning to see the light, but to see clearly we must look in the right direction. There are people today who are quite awake, but they are looking toward the west for the sunrise. We see great college professors, learned men who have given their lives to study and who have knowledge on many subjects, making the mistake of thinking that evolution is our God; that a microbe started to squirm and has been evolving upward gradually, until our race has reached the station which it occupies today. They do not see an intelligent God in this matter. Their misconception is that evolution is man’s only hope. They say that ultimately there will be “the survival of the fittest.”

Think of the effects of war. There the fittest are the ones who fall in the trenches and on the battlefields. The unfit the old, the weak, the crippled and incompetent are left at home to propagate and rear the families of the future. That is the science of evolution, the philosophy which hopes that in millions of years hence men may have learned how to cook and to eat so that they will not need to die, and that thus they may have everlasting life. Evolutionists believe that this may be true of their posterity somewhere in the dim, distant future. They do not stop to think that at the present rate of increase in population the world would be vastly overcrowded before that time, that natural resources would be exhausted, that things cannot continue as at present for any great length of time.

But the Bible points out that man’s extremity will be God’s opportunity. After permitting mankind to have all these blessings of our day, He will allow men to dash themselves to pieces in a great cataclysm of trouble, and make shipwreck of all this advanced civilization. Before the complete destruction of mankind, however, the Kingdom of Messiah, God’s dear Son, will intervene and will speak peace to the nations. After the terrible storm there will be a great calm. Christ will take to Himself His great power and establish His glorious Reign.

GOD’S CREATION

According to the Bible, during the Gospel Age God has been selecting from every nation, people, kindred and tongue the Church of Christ, a class which He is about to exalt in the eyes of the whole world. He will use this class for the blessing of the world, for the enlightening and the uplifting of all mankind. Thank God for this truth! Through testings, through trials, through the opposition of the world, the flesh and the Devil, our God has shaped, polished, and prepared this class for their future great work of human uplift.

Let us review the creation of God thus far. First was the Logos, our Lord Jesus in His pre-human condition. As the great Agent of Jehovah, He created all things. As we read, “All things were made by him; and without him was not any thing made that was made.” (John 1:1-3,10; Rev. 3:14; Col. 1:15,16) The Power was of God, exercised through the glorious Word, the Logos. (1 Cor. 8:6) God’s final creation was man. Then sin blighted this fair creation. For a time God allowed it to remain as sin has marred it. But in due time, according to God’s prearranged plan, Jesus came into the world to be the Savior of men; He took upon Himself human nature. As a man He gave Himself a Ransom for Adam, and thus for the race that fell in Adam’s loins. The price was laid down, even the precious blood of the Son of God. (1 Cor. 15:21-22; Rom. 5:12, 18-19; 1 Tim. 2:5-6)

But before the time for the blessing of the world, the Father had a further feature of His great plan, the making of a New Creation, different from angels, cherubim, seraphim or any other creature. From among the fallen sinner race He invited a class to become members of this New Creation, and thus joint-heirs with Jesus Christ their Lord. God is working in these New Creatures, the Body of Christ. (Mal. 3:16-18; Isa. 62:3)

This New Creation will be the channel which God will use for the restoration of all mankind. (1 Cor. 6:2) Because of their own experiences with evil, and because they have learned how to overcome weakness and imperfections in themselves, they will be well fitted for encouraging, instructing and uplifting the human family to the perfection which God designs for them, and which Adam originally enjoyed. They will be able to deal sympathetically with the poor world. This blessing will go not only to the living, but to those also who have gone down into the tomb. All these will be awakened. God will not awaken them now, because it would be to their disadvantage. He will keep them in the sleep of death until the Kingdom of Righteousness is thoroughly established. Then they will come forth to learn of God’s infinite goodness, and to receive His salvation; whosoever will, at the hands of the New Creation.

Beyond this, God gives no further revelation. We are merely informed that at the conclusion of Christ’s Millennial Kingdom, when all the willing shall have been made perfect, and when all the willfully wicked shall have been destroyed, Christ will turn over the Kingdom to the Father, “that God may be all in all.” (1 Cor. 15:28)

God has given us a glimpse of that infinite glorious future through the words of the Apostle Paul: “That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.” (Eph. 2:7) Seeing then these present foregleams of coming glory, let us consider these present blessings as signposts, directing us to the glorious outcome of God’s marvelous Plan of the Ages, as declared in His Holy Word.

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(The above is based on an oral address by Pastor Russell, published in the St. Paul Enterprise, Dec. 10, 1915. Reproduced in Harvest Gleanings, Volume 3.)

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QUESTION OF GENERAL INTEREST

QUESTION – Why Are Bible Students called “Truth People”?

ANSWER – My thought is that we are those who put the truth before anything else, we love the truth and would sacrifice anything we have for the truth. We are not putting creeds and traditions before the truth. We are not sacrificing the truth for any sect or party, but rather sacrifice sect and party, and even self, for the truth, because we understand that God has put the truth as his own representative. Jesus so presents it in the Word, saying, “I am the truth.” (John 14:6) In standing for the truth, we are standing for the Lord. (From What Pastor Russell Said, Question 345.)

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 Please direct all correspondence to:

 P.O. Box 2246, Kernersville, NC 27285-2246

epiphanybiblestudents@gmail.com.

NO. 692: EASTER

No. 692

“But now hath Christ been raised from the dead, the firstfruits of them that are asleep.” (1 Cor. 15:20, ASV)

The name Easter is of heathen origin, Easter being the name of a goddess of olden times. Likewise, the days of the week are also named after heathen deities, although these names have gradually lost their heathen significance. For Christian people today, Easter Sunday commemorates the resurrection of our Lord Jesus from the dead on the third day after His death. To those that appreciate Him as the great Light sent into the world for man’s deliverance, to those who appreciate Him as the Sun of Righteousness (Mal. 4:2) which shall ultimately shine forth to the blessing of all the families of the earth, to such there could be no more appropriate day named than Sunday to mark the day upon which He rose from the dead, and entered upon the new life which is yet to bring such blessing to all mankind.

Given that Christians generally celebrate Easter as the memorial of Jesus’ resurrection, why is it that today resurrection is considered of little significance by the vast majority of Christians? It appears that a change in theological beliefs has made void and meaningless the Bible teachings on the subject of the resurrection. During the days of our Lord and the Apostles, believing Jews and Christian converts alike generally held the view that death was as real with mankind as with the brute creation, and that man’s hope of a future life consisted not in his possession of an indestructible nature, but in the promise of a resurrection. It was clearly understood that death not only affected the body, but the entire man; the penalty for original sin was death in the full, complete sense of the word, in harmony with the decree “The soul that sinneth, it shall die.” (Ezek. 18:4)

Among the Jews there were two principal classes: (1) the Sadducees and agnostics who denied a resurrection and future life, and (2) the Pharisees who believed the resurrection hope taught in the Scriptures. Our Lord Jesus refuted the arguments of the Sadducees that the dead were hopelessly dead and would have no resurrection by quoting God’s words to Moses at the bush, pointing out that it would have been inconsistent for God to say that He was the God of Abraham, Isaac and Jacob if they were hopelessly dead as are the beasts that perish. Our Lord said these words proved the resurrection of the dead; from the divine standpoint Abraham, Isaac and Jacob were not dead in the sense of being extinct. (Mark 12:26,27) Our Lord further declared that the hour was coming when these Ancient Worthies and “all that are in the graves shall hear his voice, and shall come forth.” (John 5:28, 29)

RESURRECTION ESSENTIAL

On one occasion St. Paul was in the hands of a Jewish mob and, perceiving that they were part Sadducees and part Pharisees, he cried out, “I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question.” (Acts 23:6) The Pharisees, who believed in a resurrection, at once insisted that Paul should not be persecuted by those who denied the resurrection – the Sadducees and agnostics.

Paul presented the strongest possible arguments proving the resurrection in chapter 15 of First Corinthians. He met the issue squarely and declared that none could be Christians who denied the resurrection, who did not believe in it thoroughly. The chapter opens with the declaration that the foundation for the gospel lies in the fact that Christ died for our sins and arose again on the third day. He recites that this fact is well attested by the words of reliable witnesses. Then he says: “Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised.” (1 Cor. 15:12-16)

How clear and distinct this argument is. The Apostle in so many words shows that anyone who denies the possibility of a resurrection of the dead must deny the resurrection of Christ from the dead, and if this be denied the entire bottom falls out of the Christian faith. And if we acknowledge that Christ rose from the dead, and thus admit the power of God for the resurrection of the dead, then we have the foundation upon which to build a hope of our own resurrection in due time and of the resurrection of others, that all that are in their graves shall hear the voice of the Son of God and come forth.

OTHERWISE CHRISTIAN FAITH IS VAIN

Paul was not one to quibble or dodge issues because some of his hearers were lacking in faith. Mark the force of his argument when he says, “For if the dead rise not, then is not Christ raised; And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” (1 Cor. 15:16-18) Note his argument: Christian faith is vain without the resurrection of Christ. Why would that be the case, if it be true that good men go at once to heaven in the moment of death? How could faith in Christ’s resurrection affect their interests either one way or another? How could the Apostle say that those who have fallen asleep in Christ are perished, if He did not rise from the dead?

The difficulty is that during the Dark Ages the Lord’s people seriously departed from the Scriptures and from facts, following false, heathen doctrine, doctrine that implied that when a man dies he is not dead, but more alive than ever before, and hence needs no resurrection from the dead. This heathen error, engrafted upon Christian theology long ago, has become so interwoven with the body of Christian faith and hope that it has gradually perverted it and nullified the scriptural teaching of the necessity for the death of Christ, the necessity for His resurrection, the necessity for His coming again and the necessity for the resurrection of both the just and the unjust.

We are only beginning to awaken to a realization of the confusion that has come to us through this neglect of the Word of God and acceptance of platonic philosophy. Surely no one can read thoughtfully this argument of the Apostle without being convinced that the writer believed that those who go into the tomb must “sleep” until the resurrection morning. Moreover they must see that this sleep is a figure of speech, which signifies that the dead are really dead, but are reckoned to be asleep because of the promise of a resurrection. Mark the Apostle’s statement: if Christ has not risen from the dead, those who have fallen asleep in Christ have perished; that is to say, those we thought of as sleeping in Christ, and waiting for the Millennial morning for the Master’s call to come forth from the tomb are not really sleeping but are eternally dead, if there has been no redemption accomplished for them, if He who died at Calvary stayed dead and did not rise from the dead on the third day as He foretold He would, and as the Apostles as witnesses declared He did.

BUT NOW IS CHRIST RISEN

Our opening text sums up the Apostle’s argument: he assumes that he has convinced any Christian who is inclined to doubt the value, the necessity, the fact of Christ’s resurrection. He says in effect: We Christians acknowledge the fact that Christ did rise from the dead: this is the very foundation of our faith. And more than this we believe that He was the first fruits of those that have fallen asleep. Note carefully the thought here expressed that Christ’s resurrection was a first fruits or sample, in some respects at least, of a resurrection that is to apply to others. The meaning is plain; the world of mankind had been dying for more than 4,000 years when the Apostle wrote these words.

Adam and all his posterity would have been hopelessly dead, extinct, as the brute beasts, had it not been for divine grace. Intimations of the coming redemption and deliverance were given as far back as Eden when the LORD said that ultimately the seed of the woman should bruise the serpent’s head, implying that the victory of sin and death over Adam and his race would not be perpetual but be reversed. (Gen. 3:15) The same divine grace was still more clearly stated to father Abraham in the words, “In thy seed shall all the families of the earth be blessed.” (Gen. 28:14) Upon these words, further corroborated and reiterated through the Prophets, the people of Israel came to have hope in a resurrection of the dead, building their hopes upon Messiah’s power. The Apostle’s argument is that Jesus is the Messiah, that by His death He paid the ransom price for father Adam and redeemed him from his death penalty and thus redeemed all of his race, since all were condemned in Adam, while in his loins. (Rom. 5:19)

THEM THAT ARE ASLEEP

The words “them that are asleep” should leave no doubt in the minds of any as to what the Apostle meant. The sleeping ones, the dead, were still dead, still asleep, when he wrote, although this was years after Jesus had died for our sins and risen from the dead. Later on in this same wonderful resurrection chapter the Apostle shows clearly both how and when all these sleeping ones shall be called forth from the tomb. He points out a first resurrection of holy blessed ones who shall come forth in the resurrection spirit beings, heavenly beings. (1 Cor. 15: 43,44) This class will constitute the first resurrection or, as the Apostle puts it, they will share in His resurrection because they have shared also in His sufferings and in His death. (2 Tim. 2:11,12; Rom. 6:5) Here is further corroboration then that our Lord was not risen from the dead a man, but He was “put to death in the flesh, but quickened by the Spirit,” a spirit being. (1 Pet. 3:18) Or, as the Apostle again declares, “Wherefore God also hath highly exalted him, and given him a name which is above every name.” (Phil. 2:9) Of Him the Apostle again declares that He is the second Adam, the second life giver and head for the race, and he adds, “Now the Lord is that Spirit.” (1 Cor. 15:45; 2 Cor. 3:17)

He assures us that our Lord was manifest in the flesh at His first advent in order that He might suffer death on our behalf, in order that He might pay the ransom price for Adam and his race by dying the just for the unjust, to sacrifice Himself as the man Christ Jesus. His resurrection was then in the nature of a reward for His obedience unto death and placed Him back again on the spirit plane, “Far above all principality, and power, and might, and dominion, and every name that is named,” and the express image of His Father’s person. (Eph. 1:21; Heb. 1:3)

FIRST FRUITS AND AFTER FRUITS

Jesus was the first fruits of all who ever died in the sense that He was the first to rise from the dead, as the Scriptures so plainly declare. Some have confusion on this point when they think of some three cases in the Old Testament and as many in the New Testament in which the dead were brought back to life before our Lord’s death and resurrection. The explanation of how Christ could be the first that should rise from the dead, without ignoring these Scriptural cases, is a very simple one. According to the Scriptures, life and death are opposites; hence the very beginning of the working of death and imperfection in any being vitiates his life to that extent. He is no longer a living being but a dying being. From this standpoint Adam’s dying began the moment the death sentence was pronounced against him, although he did not fully succumb to the death powers for nearly 930 years.

Christ Jesus Himself was the first one to come under the power of death and be raised completely out from under that power to full perfection of life and being. He was therefore in the highest and fullest sense of the word, as our opening text states, “the firstfruits of them that are asleep,” and “the first that should rise from the dead.” (Acts 26:23) This expression “firstfruits” surely implies there are “after fruits;” that as Jesus was the first to come completely out from under the power of death, so eventually others will be fully delivered.

The Apostle James speaks of the Church, saying that in God’s plan “we should be a kind of firstfruits of his creatures.” (James 1:18) Here we have an elaboration of the same thought. Jesus Himself was the first fruits of all, and the Church adopted and begotten of the Holy Spirit as the body members of the glorified Christ are declared to be with their head “a kind of firstfruits.” This shows most distinctly that there are others besides the Church for whom a blessing is in reserve, a blessing of rescue from the power of sin and death by a resurrection.

The Apostle Paul refers to this same participation of the Church with her Lord a little later on in his argument. After pointing out that the blessing of the Lord is to be upon two classes, a heavenly class and an earthly class (the one as the stars of heaven the other as the sand upon the seashore – Gen. 22:17), and after pointing out that the Church, the elect, is to constitute this heavenly class of the first resurrection (1 Cor. 15:40-44), the Apostle proceeds to indicate that the resurrection of the Church will bring the elect into the image and likeness of their Lord and Redeemer as spirit beings, while the resurrection of the world will bring them to the standard of human perfection represented in father Adam. He says, “As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly.” (1 Cor. 15:48)

Continuing to speak of this heavenly class, the elect Church, he says, “As we have born the image of the earthy, we shall also bear the image of the heavenly.” (1 Cor. 15:49) He proceeds then to point out a mystery or secret, assuring the Church that in the resurrection the Lord will complete that work of “change” already begun in them. (1 Cor. 15:51)

The Apostle further shows that after the Church shall have experienced this change from mortal to immortal conditions, from earthly to heavenly conditions, the promise of God through the Prophet will have fulfillment, namely, “Death is swallowed up in victory. O death, where is thy sting? O grave, [hades] where is thy victory?” (1 Cor. 15:54,55; Isa. 25:8) Thus the death of Christ, operating first for the deliverance of the elect to the heavenly conditions, will be made available to the world of mankind during the Millennial Age to deliver them to perfect earthly conditions, so that death itself may be swallowed up in victory. The power of the grave shall no longer prevail against the human family who have been bought with “the precious blood of Christ” (1 Pet. 1:19); all who will accept the divine favor then extended to them may come to a full victory through Christ over sin and over death.

The Apostle refers to Christ as the first fruits twice in this connection but evidently with a difference. In 1 Cor. 15:20 he speaks of Christ Jesus as “the firstfruits of them that are asleep,” while in 1 Cor. 15:22,23 he draws a different picture in which he again speaks of Christ as the first fruits, here, however, signifying the entire Christ, Jesus the head and the Church His body. He says, “For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits [Christ the head and the Church His body, gathered during the Gospel Age]; afterward they that are Christs’s at his coming [presence].”

With the completion of these first fruits will come the great harvesting of the world, the great ingathering from all the families of the earth the great time of blessing to all who were cursed in Adam and redeemed by the blood of Christ. Such as will be saved during the Millennial Age are here briefly referred to as “they that are Christ’s at his coming,” that is to say those who will become His during His presence, His parousia during the Millennial Age under the mediatorial Kingdom. That this is the Apostle’s argument is evident from the verse following which says, “Then cometh the end [of the plan of salvation], when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” (1 Cor. 15:24)

INTELLIGENT EASTER JOYS

Those of God’s people most clear in their knowledge of His word have the greatest joy and blessing in connection with every feature of His truth, including those precious things represented by Easter Sunday. To these the significance of the day is one of spiritual exhilaration and refreshment; their faith grasps the fact that the human race, condemned to death because of sin, has been provided by the heavenly Father with a great Savior. This Savior has already given His life as our ransom price, and been raised from the dead by the power of God to that high glorious station in which we recognize Him as King of kings and Lord of lords, possessed of glory, honor and immortality. We hail Him as the one who is to be the Lord of all in His coming Kingdom and who is already the Lord of our hearts; Lord of all those who have heard and tasted of the grace of God, by faith, in advance of the world.

Easter Sunday means the “adoption” of the elect Church through faith, to be “heirs of God, and joint-heirs with Christ” in His heavenly inheritance and glory and work of the Millennial Kingdom. (Rom. 8: 17,23) It bids us wait with patience for our share in the resurrection; then “shall the Sun of righteousness arise with healing in his wings,” (Mal. 4:2) to bless the sin-benighted world of mankind, “to give unto them beauty for ashes, the oil of joy for mourning;” (Isa. 61:3) to bid them to look up, and to help them rise up in the glorious restitution, which the LORD has promised to all the families of the earth. (Acts 3:19-21)

Not only Easter Sunday but every Sunday celebrates the resurrection of our Lord and head. Let us be assured by the words of the Apostle, “God is not unrighteous to forget your work and labour of love, which ye have showed toward his name.” (Heb. 6:10) Let us be assured that every sacrifice made in the interest of the Lord’s name and honor and cause and for His brethren’s sake will be appreciated by Him who knows the secrets of the heart and who knows those that are His. (Psa. 44:21; 2 Tim. 2:19)

 (Based on a sermon given by Pastor Russell in 1907 and printed in Harvest Gleanings, Volume 3.)

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THE SUPREMACY OF GOD’S KINGDOM

“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 [peoples] shall flow unto it.” (Isa. 2:2)

This text tells of great events in the “last days.” It would be a mistake, however, to suppose that these words imply the end of time or the end of the world, in the ordinary sense. The Bible declares that “the earth abideth for ever,” (Ecc. 1:4) and it tells of the wonderful blessings of Restitution, when the Lord’s footstool shall blossom as the rose – Paradise restored. (Isa. 35:1; 60:13) All this is to come in the “last days.”

The Jews understood that the seven days of the week, six of labor and the seventh of rest, were typical of seven greater days of a thousand years each. Some say we are living in the Friday night of the world’s history which means that the great Sabbath of Rest, the thousand years of Messiah’s reign, is about to begin (the Jewish day beginning in the evening).

The New Testament writers seem to have had the same thought. Thus our Lord declared, “The word that I have spoken, the same shall judge him in the last day.” (John 12:48) Similarly, Martha declared her faith in the resurrection of her brother, saying, “I know that he shall rise again in the resurrection at the last day.” (John 11:24) The last day is the Millennial Day, the Day of Christ, the great Day which will witness the overthrow of sin and death and the uplifting of humanity.

Of that Great Day we read that the righteous will flourish and evil-doers will be cut off. (Psa 72:7, 37:9) This Seventh Day is frequently spoken of as “that day,” as indicating the time when Divine power will no longer permit the reign of sin among men, but Messiah’s Kingdom will actively intervene. The overthrow of Satan, sin and all unrighteousness will then take place. During this Day the Messiah will put down all things opposed to righteousness: “The last enemy that shall be destroyed is death.” (1 Cor. 15:26)

The resurrection process will be in operation throughout that glorious Day; mankind will be rising out of its meanness, sin, sickness and death, back to all that was lost in Eden, and redeemed by the Cross. “After those days” (the days of the reign of sin), God promises to make a New Covenant with the House of Israel and with the House of Judah, through which they shall be uplifted; and the blessings will flow from them to all nations. (Jer. 31:31,33) After those days also God promises, “I will pour out my spirit upon all flesh.” (Joel 2:28) After those days, in the promised Day of Messiah, the Mountain of the Lord’s House shall be established, fixed, in the very top of the mountains above all other kingdoms. A mountain symbolizes a kingdom and, as the Prophet declares, God’s Kingdom will be the highest Mountain; it will be over the top of all other kingdoms. It will be established or fixed permanently above all others. (Isa. 2:3)

Messiah, the great King, with His Elect Bride and Associate with Him, will exercise His Divine power, Satan shall be bound for a thousand years, and sin will no longer be permitted. (Rev. 20:2) From the invisible plane of glory and majesty, justice will be executed in the earth; every good word, thought and deed will be rewarded, and every evil thought, word and deed will be punished, “for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.” (Isa. 26:9) It is certain that, “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.” (Isa. 11:9)

How speedily the world will then learn righteousness! Now it doubts the very existence of God, and declares that if He exists He pays little or no heed to wrong-doers: “And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered.” (Mal. 3:15)

But the New Day will change all this: “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.” (Isa. 28:17) “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped.” (Isa. 35:5) “For the earth shall be filled with the knowledge of the glory of the LORD.” (Hab. 2:14) “And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them.” (Jer. 31: 34, Heb. 8:11)

TENDENCIES REVERSED

The present tendency is to gravitate downward, but our opening text tells of a reversal of this order. All nations shall then flow or gravitate upward toward the righteous Kingdom of Messiah. The Kingdom, in its original establishment, will be Israelitish; Abraham, Isaac and Jacob and all the Prophets will be made “princes in all the earth.” (Psa. 45:16)

The Jews will naturally rally to their standard and begin to recognize the fulfillment of the prophecies of old. Other nationalities will begin slowly to realize the significance of the great, new Jewish dispensation. While their ideas and ideals will be antagonistic for a time, they will gradually see the Restitution blessings coming to Israel, in harmony with the Divine arrangements of the Kingdom. Then, as the scripture declares, “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 [as well as the Jews] of his ways, and we [as well as they] will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.” (Isa. 2:3)

Both Spiritual and Natural Israel are in the picture. The law shall go forth from Zion (the Spiritual Kingdom, the Messiah Head and Body, Bridegroom and Bride) while the word of the LORD, the directing and instructing, will go forth from Jerusalem (the Earthly Kingdom, represented by the Patriarchal Princes).

The new King, Messiah, will judge the people, first as nations and later as individuals. The national judgments will mean calamities upon the nations, their great institutions and armies proving powerless as peacemakers. On the contrary, those who put their trust in these institutions will suffer most severely. All must learn the lesson that Messiah’s Kingdom comes not by human might or power, but by the power of the LORD, at His own appointed time.

The lesson will be so thoroughly learned in that Day of Trouble that war will forever cease. As the Prophet David tells us, God will make “wars to cease unto the end of the earth.” (Psa. 46:9) Thereafter, “They shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isa. 2:4) Human energy will be fully employed in conquering sin, sickness and death.

HIDING IN THE ROCKS

The Prophet Isaiah tells us that idolatry to gold and silver shall be brought to an end, and the great trouble of that Day will cause many to hide themselves in the rocks for fear of the LORD and for the glory of His Majesty. “The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day.” (Isa. 2:9-11) Those who worship the idols “shall go into the holes of the rocks, and into the caves of the earth, for fear of the LORD, and for the glory of his majesty, when he ariseth to shake terribly the earth.” (Isa. 2:18-21)

The same picture is presented in Revelation where the great ones of earth are represented as calling upon the mountain to fall on them and to hide them from the presence of the Lord: “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.” (Rev. 6:15,16) As the Prophet Malachi asks, “But who may abide the day of his coming? and who shall stand when he appeareth?” (Mal. 3:2)

The mountains and rocks of society (all social, financial and political institutions and alliances, etc.), will all fail in that great Day of trial and judging; the result will be the overthrow of every human institution, in full accord with the Divine requirements of Justice, Righteousness.

WHO SHALL STAND?

Let us ask ourselves, where is our treasure? Where is our security? The long foretold Day of the LORD is near. The great Time of Trouble is upon us, a time “such as never was since there was a nation.” (Dan. 12:1) If our treasures are upon the earth and our confidence rests in human organizations, the time is near when we may seek protection in these holes, these social and financial arrangements, but there will be no protection possible. The Apostle declares respecting that Day that everything that can be shaken will be shaken; everything that is not in full alignment with the Divine standards will go down. (Heb. 12:26,27)

Knowing this, we should set our affections on spiritual things, not on earthly things. If we have been careless in this matter in the past, it is time for us to invest what little we have of time, influence, talent and money in the service of the King of kings, promoting the interests of the great Kingdom wherein we trust, which will be on earth as well as in heaven.

We are not counseling foolishness, the throwing away of money, of time and influence. On the contrary, we counsel the spirit of a sound mind, that every hour, every talent, every penny be used, not as our own, but as the LORD’s; not according to our selfish desires, but according to the Divine will, so far as we are able to understand it; that we may glorify God in our bodies and spirits which are His.

Jesus said, “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) This watching means faithfulness in how we use our talents, knowing that we will be called upon to give an account of our stewardship.

THE CATASTROPHE CANNOT BE AVERTED

It is impossible for us, or for anyone, to avert the great catastrophe which is surely bearing down upon the world. The LORD’s people are to have nothing whatever to do with bringing about the great catastrophe, any more than had the Prophets who foretold it. It is for us to be faithful to our consecration and, as far as possible, to send out the Divine Message to all of God’s people, assisting them in the faithful use of their pounds and talents. As the Apostle says “See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is.” (Eph. 5:15-17)

We see that the world has gone pleasure mad, “lovers of pleasures more than lovers of God.” (2 Tim. 3:4) The spirit of the world surrounds us, threatens to engulf us and destroy our spirituality. There never was a greater need than now for the soldiers of the cross to arise, to “take unto you the whole armour of God, that ye may be able to withstand in the evil day,” to “watch and pray,” and fight a good fight against their own weaknesses and against the darts and snares of the Adversary. (Eph. 6:13; Mark 13:33; 1 Tim. 6:12)

Many dear Christians realize that we are living in strange times, but do not realize that we are in the transition period between the reign of sin, sickness and death, and the reign of Messiah’s Kingdom of righteousness and light. Let each one whose eyes of understanding have opened to a better appreciation of God’s great Book be on the alert to “show forth the praises of him who hath called you out of darkness into his marvellous light.” (1 Pet. 2:9)

 (Based on a sermon given by Pastor Russell in 1911 and printed in Harvest Gleanings, Volume 3.)

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Please direct all correspondence to:

P.O. Box 2246, Kernersville, NC 27285-2246

epiphanybiblestudents@gmail.com.

NO. 691: SOME THOUGHTS FOR THE MEMORIAL

No. 691

“And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.” (Luke 22:19)

The date for celebrating the Memorial to our Lord in 2015 is Wednesday April 1, 2015 after 6:00 p.m. The calculation is based on the new moon (in Jerusalem) nearest the spring equinox (March 21, 12:45 a.m.) which is March 20, 2015, 11:36 a.m. Thus Nisan 1 commences on March 19 at sundown. Counting forward from Nisan 1, Nisan 14 commences on April 1 at sundown.

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The supper which our Lord instituted “in remembrance” of His great sacrifice for our sins and “for the sins of the whole world,” (1 John 2:2) is striking in its appropriateness and its simplicity. Throughout history great men have sought to perpetuate their memories by very different means, by reminding their followers of their great deeds and qualities, not by a reminder and commemoration of their death, especially if, as in our Lord’s case, it was a shameful death as a criminal. Jesus did not, as others might have, leave instructions to His followers to strike medals commemorating His mighty works such as the awakening of Lazarus, or the stilling of the tempest on the sea, or the triumphal entry into Jerusalem while the multitude strewed the way with palm branches and cried, Hosanna to the King, the heir of David!

No, our Lord chose to be remembered by His mightiest work – His sin-offering on our behalf – the work which His real followers, and they alone, would appreciate more than any other of His works. His followers, as well as the world in general, would have appreciated something commemorative of His wonderful words or works, but the value of His death as our ransom-sacrifice, the basis of our reconciliation and atonement, has never yet been fully appreciated by any but the consecrated Little Flock, the Elect. It was for those that the Memorial, the remembrance, was arranged and instituted. And although a Judas was present, he was given a sop and went out from the others before the supper was ended. This no doubt represents that in the close of the Gospel Age, before the Little Flock will have finished their part of having fellowship with their Lord in His suffering, the sop of truth will have become so strong as to drive forth from the company and communion of the faithful all who do not rightly appreciate and value the ransom accomplished by the Lamb of God for the taking away of the sins of the world. (John 1:29)

THE PROPER DATE

The date of the Paschal Supper at which the Jews ate a lamb, commemorative of their deliverance from Egyptian bondage and of the sparing of their first-born at that time, was of course calculated by the Jewish method of reckoning time; viz., lunar time. (Exod. 12:2-14) Instead of dividing the months as we do, they allowed the new moon to mark the beginning of a new month; and the difference between the sun time (solar time) and moon time (lunar time) was equalized every year by always beginning the new year with the appearing of the new moon about the spring equinox. The Jews still maintain this method of reckoning in celebrating their religious festivals. And since our Lord, the Apostles and the early Church followed this same rule for determining the date for the annual celebration of our Lord’s Last Supper, we also follow it.

Beginning with the first of Nisan the Hebrews counted, and on the tenth day the Paschal lamb was selected from the flock. On the fourteenth day (the full of the moon), at any time between 6 p.m. of the 13th and 6 p.m. of the 14th of Nisan, the lamb was to be killed and eaten.

As the sun symbolizes Christ’s Kingdom, so the moon symbolizes Israel as a nation. (Rev. 12:1) The twelve and sometimes thirteen lunations symbolize the tribes of Israel. The moon was at its full at the time of Christ’s crucifixion. There it immediately began to wane and waned for as long as it had previously increased. So Christ’s death was the turning point between the two equal parts of Israel’s history. (See Studies in the Scriptures, Vol. II., p. 218)

As those Jews who were unclean, and hence could not keep the Passover properly in its proper season, were permitted to do so on the fourteenth of the second month (at the full of the next moon, Num. 9:8-13), the lesson taught seems to be that all prevented (by ignorance) from accepting Messiah as their Redeemer when offered to them, will have an opportunity of doing so when, in the “times of restitution of all things,” (Acts 3:21) their nation (moon) shall again be full of blessings in the latter harvest.

Their Passover Feast began on the fifteenth day and lasted seven days, the first and the seventh days being observed as especially holy, as Sabbath days. (Exod. 12:16) On the sixteenth day the omer of the firstfruits of the barley harvest was offered to the Lord, and fifty days after (Pentecost Day) they offered before the Lord two wave loaves. (Lev. 23:17)

These things done by the Jews every year were, as we have already seen, types of greater and grander occurrences. The choosing of the lamb on the tenth day typified how, if Israel would be blessed and recognized as first-born in the antitypical Passover, they must accept Jesus then, five days before that Passover Feast, and four days before His crucifixion. And it evidently was on that very date that our Lord offered Himself finally to that nation – when, as their King, He rode into the city on the colt. (Compare John 12:1,14,15) However, they did not receive the Lamb of God, were rejected at once, and ceased from being the typical first-born.

The fourteenth day was the day in which the Paschal lamb was to be killed and eaten; and the Hebrew counting of time (doubtless divinely arranged for this very purpose) permitted the eating of the “Last Supper” upon the same day that the Lord was crucified. The Passover supper of lamb and herbs and unleavened bread (fulfilling the Law, which was not ended until the cross) was eaten shortly after 6 p.m. The institution of the Memorial Supper of bread and wine then followed, representative of the body and blood of the antitypical lamb. This thereafter, as often as the occasion returned (yearly), was to be observed by His followers instead of the eating of the literal lamb – as the commemoration of the antitypical lamb and the greater passing over of the antitypical first-born.

The waving of the barley sheaf of firstfruits on the 16th of Nisan (“the morrow after the Sabbath” or Passover of the 15th – Lev. 23:5,6,11,15,16) typified the resurrection of Christ our Lord, as “the firstfruits of them that slept.” (1 Cor. 15:20)

The two wave loaves offered on the fiftieth day, Pentecost, represented the presenting of the Church before God and its acceptance through the merit of the great High Priest, indicated by the anointing of the Holy Spirit at Pentecost. The Church really is but “one loaf” (1 Cor. 10:17), the two loaves representing the same thing as the two goats presented on the Day of Atonement. It indicated that, although all presented were acceptable to God through Christ Jesus, He yet knew that all presented would not come up to the condition of faithfulness to the end. The two loaves represented, therefore, the two classes of the consecrated, the overcoming Little Flock and the “great company” of consecrated servants of God who do not make the high calling theirs by overcoming the world.

The method of calculating the date for Good Friday and Easter Sunday in vogue in Christendom differs from the foregoing in this: the first Sunday following the first full moon after the spring equinox is celebrated as Easter Sunday, and the preceding Friday is recognized as Good Friday. This method of counting was instituted by the Council of Nicea in A.D. 325, instead of the Jewish method which we recognize, although the name “Passover” continued to be used (not Easter Sunday) for a long time afterward. The name “Easter” was substituted for “Passover,” after Papacy had become established in political influence, and the ignorant pagans began to flock to the system which enjoyed the favor of the government. The pagans had been in the habit of celebrating, at about the same time as the Passover, the festival of their goddess whose name is thought to be derived from the ancient word for spring, eastre. The adoption of the name “Easter” was one of the many methods used by an ambitious clergy for gaining numbers and influence.

Sometimes the two methods of counting, Jewish and Roman Catholic, indicate the same days, but not often; and occasionally their results are nearly a moon or month apart.

We do not celebrate the feast-week but the day previous, the 14th of Nisan, beginning on the evening of the 13th. This was the proper date for killing and eating the Paschal lamb and consequently is the anniversary of the death of our Lord Jesus, the true Lamb of God, because of whose sacrifice the Church of the firstborn is passed over from death unto life (by faith or reckonedly while still in the flesh but actually in “the first resurrection”). The antitype of the Passover Feast week is found in the rejoicing of heart of all the firstborn of true Israel, the seven days signifying the perfection or completeness of the joy and the salvation.

While we have given the details as to the calculation of the date, we attach no importance or bondage to the exact anniversary day. We recognize no such bondage upon those made free by Christ. For though desirous of observing the Memorial Supper properly, upon its proper anniversary, as intended by our Lord when He said, “This do ye [every time you celebrate this yearly memorial] in remembrance [lit., for commemoration] of me,” we esteem it more as a privilege than as a duty; and if we should err in calculating the date, through ignorance or misunderstanding, we believe the Lord would accept our good intentions, and forgive the error and grant His blessing. Indeed, we believe that the Lord owns and accepts the good intentions of many of His children who, because of erroneous teachings and human traditions, select various other times and seasons for celebrating this memorial of His death, instead of its anniversary which He designated. Similarly we would sympathize with the patriotic intentions of any who would celebrate the independence of the United States three, four, or fifty times a year, forgetful of the date, or ignorant of the fact that the Fourth of July is the anniversary of the event, and was appointed as the appropriate date for celebrating it.

This like other truths long buried under the rubbish of the Dark Ages, God is now making clear to His people. And all who are truly His people are anxious for the truth and the right upon this, as upon all other subjects revealed in God’s Word.

YE DO SHOW THE LORD’S DEATH

“For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament [covenant] in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord’s death till he come.” (1 Cor. 11:23-26)

There is no necessity for discussing with honest minds what is and what is not meant by the expression, the Lord’s death. Some, anxious to get away from the doctrine of the ransom and the logical deductions associated with it, claim, regardless of all Scripture to the contrary, that our Lord Jesus had two deaths, one when He came into the world, and the other at Calvary; and that the death of the “man Christ Jesus; who gave himself a ransom for all” (1 Tim. 2:5,6) at Calvary, was of small importance as compared with the other. They seem willingly ignorant of the fact that the Scriptures declare, “For in that he died, he died unto sin once;” (Rom. 6:10) and that this one death, the only one ever referred to by our Lord or His Apostles, was the death at Calvary.

This one and only death of our Redeemer is what is symbolized by this Memorial (this remembrancer). His body, His flesh was broken for us, and all who would have life everlasting must partake of its merits and life. “Let no man deceive you by any means,” on this important question. (2 Thess. 2:3)

But as water baptism is not the important baptism but only the symbol representing the real baptism, so partaking of the emblematic bread and wine is only the symbol of the more important feast – our appropriation of the merit of Christ, which secures to us eternal life through His broken body and shed blood. Thus by faith accepting His finished sacrifice, and by similar faith, as instructed by Him, appropriating to ourselves all the merits and perfections and rights which the man Christ Jesus possessed and laid down in death for us, we really feed our hearts upon the bread of everlasting life, the bread which God sent to us from heaven. (John 6:33) This is the true bread of which, if men will eat, they will never die – the flesh which He gave for the life of the world, that all the dead and dying race may have life. This is, primarily, what the literal bread symbolizes and signifies to all who partake of it rightly and intelligently. It is a Memorial of the ransom of Adam and His family from the bondage of sin and death.

Note that the bread was unleavened. Leaven is corruption, an element of decay, hence a type of sin, and the decay and death which sin works in mankind. So, then, this symbol declares that our Lord Jesus was free from sin, a lamb without spot or blemish, “holy, harmless, undefiled.” (Heb. 7:26) Had He been of Adamic stock, had He received His life in the usual way from any earthly father, He too would have been leavened with Adamic sin, as are all other men; but His life came unblemished from a higher, heavenly nature, changed to earthly conditions; hence He is called “the bread which came down from heaven.” (John 6:41) Let us then appreciate the pure, unleavened, undefiled bread which God has provided, and so let us eat of Him – by eating and digesting the truth, and especially His truth – appropriating to ourselves, by faith, His righteousness; and let us recognize Him as “the way, the truth, and the life.” (John 14:6)

The Apostle, by divine revelation, communicates to us a further meaning in this remembrancer. He shows that not only did the loaf represent our Lord Jesus individually, but that after the Church have thus partaken of Him (after having been justified by appropriating His righteousness), they by consecration, become associated with Him as part of the one broken loaf – food for the world. (1 Cor. 10:16,17) This suggests the thought of the privilege of the Church as justified believers to share in the sufferings and death of Christ, the condition upon which they may become joint-heirs with Him of future glories, and associates in the great work of blessing and giving life to all the families of the earth.

This same thought is expressed by the Apostle repeatedly and in various figures of speech, but none of them more forceful than this, that the Church, as a whole, is the “one loaf” now being broken. It is a striking illustration of its union and fellowship with its Head. We quote: “Because there is one loaf, we, the many [persons] are one body; for we all partake of the one loaf.” “The loaf which we break, is it not a participation of the body of the anointed one?” (1 Cor. 10:16,17, Diaglott)

The “fruit of the vine” represents the sacrificed life given by our Lord. “For this is my blood [symbol of life given up in death] of the new testament [covenant], which is shed for many for the remission of sins.” “Drink ye all of it.” (Matt. 26:27,28)

It was by the giving up of His life as a ransom for the life of the Adamic race, which sin had forfeited, that a right to life may come to men through faith and obedience under the New Covenant. (Rom. 5:18,19) The shed blood was the “ransom [price] for all,” which was paid for all by our Redeemer Himself; but His act of handing the cup to the disciples, and asking them to drink of it, was an invitation to them to become partakers of His sufferings, or, as Paul expresses it, to “fill up that which is behind of the afflictions of Christ.” (Col. 1:24) It was the offer to the Church that if they, after being justified by faith, voluntarily partook of the sufferings of Christ, by espousing His cause, it would be reckoned to them as though they had part in His sacrifice. “The cup of blessing, for which we bless God, – is it not a participation of the blood [shed blood – death] of the Anointed one?” (1 Cor. 10:16, Diaglott) Would that we all might realize the value of the “cup,” and could bless God for the opportunity of the Church to share with Christ His “cup” of sufferings and shame that they might be assured that they will be glorified together with Him. (Rom. 8:17)

Our Lord also attached this significance to the “cup,” indicating that it signified the participation of the Church in His dishonor, its share in His sacrifice – the death of its humanity. For instance, when asked by two of His disciples for a promise of future glory in His throne, He answered them: “Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?” On their hearty avowal He answered, “Ye shall drink indeed of my cup.” (Matt. 20:22,23)

What is the full significance of the expression, “till he come”?

Since our Lord, who instituted the Memorial Supper, placed no limit upon its observance, this expression by the Apostle is not to be understood as limiting the length of time in which it will be appropriate to commemorate the death of our Lord Jesus, our ransom sacrifice, and our consecration with Him. Rather, He is showing that it was not to be considered a limited arrangement, for a few years, but was to be continually observed until the Lord’s second coming. When speaking of the second coming of our Lord, the Apostle includes in his expression the gathering and exaltation with Christ of His Church or Kingdom to rule and bless the world. The Christ, Head and body, is coming to rule the world in power and great glory. Even though the Kingdom may be considered as begun from the time the King began the exercise of His great power (Rev. 11:17) in 1878, it will not be set up, in the full sense of the word, until the last member of the Kingdom has been changed or glorified – until the breaking of the “loaf,” the Church, Head and body, is complete.

It is the coming of Christ as including the full exaltation of His Church or Kingdom that the Apostle evidently meant when he said, “For as often as ye eat this [Passover] bread, and drink this cup, ye do show the Lord’s death [as your hope and confidence] till he come.” [1]The same thought of the Kingdom glory being the end of the symbol may be gathered from our Lord’s own words on the occasion of the institution of the memorial – “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s Kingdom.” (Matt. 26:29)

And surely if it were ever proper and expedient for those who believe that our Lord’s death was the ransom-price for sinners to confess it – to show it forth as the basis of all their hopes – it is now, when this foundation doctrine of God’s Word is being traduced and misrepresented.

Let all who hold fast the confidence of faith in His precious blood (his sacrificed life) as the propitiation (satisfaction) for our sins, and not for ours only, but also for the sins of the whole world, be more zealous and fervent than ever before in confessing this great truth; “For even Christ our passover [sacrifice] is sacrificed for us; Therefore, let us keep the feast.” (1 Cor. 5:7,8)

WHO MAY PARTAKE?

The Lord’s Supper is not for the world, nor for merely nominal believers, but only for those who accept Christ as their Redeemer and sin-bearer, and are consecrated to Him and His service. But it is not for us – nor for any man or set of men – to decide who may and who may not partake. It is our duty to point out from the Word of the Lord what are the proper qualifications for participation in the “cup” and in the “loaf,” and then to say as did the Apostle: Let every man examine himself, and then, if he think proper, let him partake. (1 Cor. 11:28)

Now that God’s people are emerging from the errors of the Dark Ages, when this Memorial can be more clearly understood, the judging or examining of one’s self can be more thorough than ever before. Let each ask himself:

(1) Do I believe the Scripture teaching that I, as a member of the human family, was under that condemnation to death which passed upon all because of original sin?

(2) Do I believe that my only hope of escape from that condemnation of sin and death was through the ransom-sacrifice of the man Christ Jesus, my Lord?

(3) Do I believe He gave Himself – His flesh and blood, His humanity – as my ransom-price, pouring out His soul unto death, making His soul a sin-offering (Isa. 53:10,12) on this behalf?

(4) Do I see that the consecration to death, made at Jordan when He was baptized, was fulfilled by His sacrifice of Himself for mankind, which beginning there, was finished on the cross when He died?

(5) Do I see that the rights under the Law, which He secured by obedience to it (the right of lasting life and the dominion of earth), were what He through that same sacrifice bequeathed to the fallen, dying race – to as many as shall accept the blessings under the conditions of the New Covenant?

(6) Do I see that His flesh and blood, thus sacrificed, stood for, represented, those blessings and favors which they purchased for us?

(7) Do I see that the partaking of the bread and wine symbols of His flesh and blood signifies my acceptance of those favors and blessings which the flesh and blood of my Lord bought for me and for all?

(8) And if I do thus heartily accept of the ransom thus memorialized, do I consecrate to the Lord my entire being, my flesh and blood, justified through that ransom?

If we can answer these questions affirmatively we clearly or fully discern the Lord’s body, give credit to His meritorious sacrifice and may eat, should eat.

Those, however, that deny that a ransom for sin and sinners was required and given, who feel that they need not to partake of Christ’s merit, who deny that the merit of one can be imputed to another, who have cast off the wedding garment of Christ’s righteousness, who feel happier and freer in the filthy rags of their own righteousness, and who now consider the precious blood wherewith they were once sanctified a not-holy or an ordinary thing – such we advise to stay away from memorializing that in which they no longer believe; for they would merely be adding hypocrisy to unbelief. For such to partake, is to add condemnation to themselves and their no-ransom theories.

But, better still, let us advise all who have merely been entrapped into this error, by the sophistries promulgated through various channels by the great Adversary, to reject all vain human philosophies and to receive again the simple Word of God, the truths therein set forth: that all are fallen, and that the only way open for our reconciliation and restitution consistent with the divine law and sentence was the giving of the full and exact corresponding price or ransom for our sins; that in no other way could He be just and yet justify sinners. Let them recognize the fact that our Lord Jesus, as the Lamb of God, bore the full penalty for our sins in His own body on the tree, that He gave full ransom for all.

The philosophy is very plain, but if such cannot grasp it, at least let such grasp the fact that God declares it to be so, and let them return unto the Lord and He will abundantly pardon. Let them ask for the guidance of the spirit and the anointing of the eyes, that they may be able to comprehend this, the foundation of all the grace of our God in Christ. Thus in true acceptance of the broken body and the shed blood, realizing that the sacrifice was for their sins and that the blood shed [life given] seals the New Covenant for all, let them commemorate the greatest event of history, the shedding of the precious blood, the sacrifice of the precious life of God’s dear Son for our sins.

Many in the past have partaken of the emblems of the Lord’s body and blood without fully appreciating the philosophy of the ransom, who nevertheless did so with reverent appreciation of the fact that the death of our Redeemer had purged us from our guilt and relieved us from its penalty. Such discerned the real significance of the Memorial, but because of gross errors associated with the truth, they did not discern its simple philosophy as many of us may now do.

HOW TO PARTAKE

If there are in your neighborhood others of God’s consecrated people besides yourself, you should know it. Your faithful love for them and for the truth should have led you to seek them out to bless them with the truth shortly after you yourself received it. If there are such with whom you can have communion and fellowship invite them to join you in the Memorial; but not if you know them to be deniers of the ransom, lest you assist in bringing additional condemnation upon them.

Meet with few or many, as circumstances will permit, but better far with a few who can enter with you into the spirit of the Memorial, than with a throng devoid of that spirit of fellowship and union in Christ.

Provide for the occasion, if possible, unleavened bread (or crackers), such as the Lord used, and such as Jews now use; because the pure, sweet, unleavened bread best symbolizes the sinless flesh of the Lamb of God, who knew no sin (of which leaven is a symbol), who was holy, harmless, undefiled and separate from the race of sinners. Provide some drink from “the fruit of the vine,” as the Lord directed. Undoubtedly He and the disciples used light wines, and we regard wine as unquestionably the more appropriate symbol; but since our Lord did not stipulate wine, but merely the “fruit of the vine,” we can conceive of no objection that can be urged against unfermented grape juice. And surely this would be “the fruit of the vine” as much as wine is.

The Memorial service should be very simple – it is chiefly a season of communion. Have a table in the midst of the assembly for the bread and wine. After the singing of a hymn one of the brethren should, in a few chosen words, express the object of the service and read a few verses from the Scriptures on the subject; another might then give thanks for the bread of life, the broken body of our Lord; after which the unleavened bread should be passed to all the communicants. An opportunity for remarks on the bread of life might here be given. Then a prayer of thanks for the cup, and for the precious blood symbolized in it, should be offered, and the cup of “fruit of the vine” passed. Here an opportunity might be given for remarks on the precious blood. But avoid discussions at this meeting. However appropriate to contend earnestly for the faith on other occasions, this is not such an occasion. This is a meeting for fellowship and communion with the Lord, our Redeemer and present King. If any seem contentious, let him have his say, and let the others refrain from discussion, that the holy moments of special communion, which the Master appointed for our blessing, be not marred.

Of the first Supper it is written: “And when they had sung an hymn, they went out.” (Matt. 26:30) Let us do the same. Let each go to his home with his heart full. We suggest the omission on this occasion of the usual, general and proper after-meeting greetings, and all commonplace remarks and thoughts, that we may thus prolong our communion and fellowship with the Master. Keep within sight of Him throughout the next day. Hear the clamor of the people against the guileless one; see them incited by the clergy of Jerusalem; see Him before Herod and his soldiers; see Him arrayed in robes of mock-royalty and crowned with thorns, then buffeted and spat upon.

See Him crucified as a criminal, and taunted with the very gracious deeds which He had performed – “He saved others; himself he cannot save.” (Matt: 27:42) Remember that He could have saved Himself; that He could have asked for and would have received, “more than twelve legions of angels” (Matt: 26:53) to deliver and protect Him; that He could have destroyed His enemies and villifiers, instead of dying for them; and that our hope of a resurrection and everlasting life depended upon His willing offering of Himself as our ransom-price. Considering His love for us and for all it will surely strengthen us as His followers.

(Based on Pastor Russell Reprint No. 2270)

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FURTHER THOUGHTS

“When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem.” (Luke 9:51) The determination of Jesus as expressed in this text offers an example in perfection of the grace of patience in its true biblical meaning – ­cheerful continuance in well doing amid contrary cir­cum­stances. His course herein was against all human concepts as viewed by the natural man; hence, Peter said to Him, “Be it far from thee Lord: this shall not be unto thee.” And Jesus gave him appropriate correction: “Get thee behind me, Satan: …thou savourest not the things that be of God, but those that be of men.” (Matt. 16:22,23) Jesus knew full well that the “fulness of the time” (Gal. 4:4) had come – that it was not the time to wait for His enemies to come to Him (which, had He done, would have dis­played only the passive grace of longsuffering) – ­that the active aggressive grace of patience should now be perfectly revealed in and by Him. And, “hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps.” (1 Pet. 2:21)

Be it noted that those who condem­ned Jesus to the cross were not the beggarly elements of that time, not the irreligious; it was the “good” people who were guilty of that – those who would not cross the Gentile door lest they should be defiled for the feast. As He was, “so are we in this world.” (1 John 4:17) The heathen Pilate strove to avoid the tragic miscarriage of justice; and it was the high priest of Israel who “hath the greater sin” in the matter. (John 19:11) It was those people schooled in the Law, who sat down and “watched him there” – watched the tragedy of the cross as the idly curious might watch a street‑corner side show – watched the final hours of agony of the Lord of Glory with a calloused indifference that would be unbelievable were it not written in the sacred record. (Matt. 27:36)

And Jesus, knowing in the final hours of that awful night, that He had finished the work God gave Him to do, resigned Himself to what was to be. (John 17:4) The time for contro­versy had passed – “this is your hour, and the power of darkness” (Luke 22:53); so He held His peace. “No man taketh it [my life] from me, but I lay it down of myself.” (John 10:18) There is in this a lesson for us, too: The day previous and the day following our observance of the Memorial should be a time of calm meditation insofar as lieth in us.

Nor should we allow (in the words of the poet) “the maddening maze of things” to make us bitter or morose or hateful. It is a time at which we should lift our minds to the highest spiritual levels possible – to repose in the sublime reflections of the past, to “consider him that endured such contradiction of sinners against himself.” (Heb. 12:3) “To be spiritually minded is life and peace.” (Rom. 8:6) And again, “The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Spirit.” (Rom. 14:17) Nor should we allow those of contrary disposition to deter us in these resolves. As it was in Jesus’ day, so it has been all through the Age: “I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” (Rev. 2:9) As we have now come into “the evil day” when “the end of all things is at hand,” let us embrace with full determination the Apostle’s admonition to above all things have fervent love among yourselves. (1 Pet. 4:7,8) Jesus stated of this time in which we live: “And because iniquity shall abound, the love of many shall wax cold,” but, “he that shall endure unto the end, the same shall be saved.” (Matt: 24:12,13; Mark 13:13) These words are a warn­ing to all; and blessed are they who give ear to them. “The leaven of the Pharisees, which is hypoc­risy” abounds in all quarters; but God’s faithful people will accept and do – particu­larly at this season – what St. Paul admonishes: “Purge out therefore the old leav­en.” (Luke 12:1; 1 Cor. 5:7)

In the type the lamb was taken up five days before it was killed; and that was typ­ical of Jesus, the Greater Lamb, presenting Himself to the Jews on Palm Sunday, five days before He was “lifted up.” (John 12:32) But there was another compelling reason for the five­ day interval: That most memorable of nights, when the Angel of Death would “Pass over” the Jewish firstborn, was not to be approached flippantly or carelessly. As each family took up its own lamb, and removed all leaven from the home, the course of these five days would put them into a proper mental attitude and contrition of heart for that awe­some night. And this is well in keeping with St. Paul’s words to all who commemorate the antitype: “Let a man examine himself” – not five minutes before the service, per­haps in public confessionals; not just an hour before the service; but let each do so in “sincerity and truth” during the days preceding it. (1 Cor. 5:8) As most of us know, Brother Johnson always counseled all to read Brother Russell’s treatise on the Passover in Vol­ume 6; and we now counsel the same. Over the years this writer has each year read Exo­dus 12 five days before the Memorial, with the Berean Comments; then the same with the pertinent writings of Matthew, Mark, Luke and John – one each day, with the Berean Comments. This has always proven most refreshing and helpful for this writer to “exam­ine himself”; and we venture the opinion that any who follow this, or a similar course, will most likely eat and drink worthily in full discernment of the Lord’s body and blood.

(By Brother John Hoefle, excerpt from No. 20, March 15, 1957)

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“IN THE VALLEY OF THE SHADOW”

Sister Ruth Roach of Trinidad, West Indies finished her course on October 24, 2014 at the age of 97. She came into the Truth at an early age and remained faithful to the end. When such good brethren leave us we feel a deep sadness. We will miss the frequent inspiring letters she wrote to us throughout the years and we mourn her passing with her family and friends. She is now asleep in Jesus awaiting the resurrection of the Just. (Acts 24:15)

[1] We believe the command would apply also to those faithful ones here in the end of the Age who are not a part of the spirit-begotten Church of the Firstborn, because the merit of our Lamb has been tentatively imputed to all such – to the extent that the New Covenant cannot begin to operate toward the world until that embargo against Christ’s merit has been removed.

NO. 690: PROSPECT: "BEHOLD I MAKE ALL THINGS NEW"

No. 690

“And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold I make all things new. And he said unto me, Write: for these words are true and faithful.” (Rev. 21:4,5)

At the beginning of a new year many in all parts of the world take stock of their affairs – mental, physical, moral, financial and religious. Many no doubt look back to the beginning of the previous year, to the resolutions then made, and feel more or less disappointed with, if not ashamed of, the results. Indeed it is safe to assume that whoever is completely satisfied with his accomplishments during the past twelve months has either too high an estimate of his own victories or else he did not set his goals very high. It is important that we not be discouraged with the past, whatever it may have been; but as we turn over a new leaf we should make fresh resolves of faithfulness to God and His principles of righteousness, and fresh resolves to be more just, forgiving, kind, patient, and loving in our relationships with others.

God’s word in the Scripture quoted above contains some thoughts that should be helpful to us all. It implies that God is proposing a new order on man’s behalf, a new dispensation, with fresh help and assistances for the groaning creation, Adam’s posterity. History records the endeavors of noble-minded men and women who for the past six thousand years have labored to stem the tide of sin, depravity, imperfection, mental, moral and physical decrepitude, dying, and death. Contemplating all these efforts, we are obliged to say, in the language of the Prophet, “We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth.” (Isa. 26:18) We have been unsuccessful in saving the world from sin and its imperfections.

We sometimes endeavor to persuade ourselves that the world is growing purer and holier, more full of faith toward God, more full of the fruits and graces of the spirit of God, more free from selfishness and the crime resulting from it; but as we scrutinize, carefully and honestly, we must confess that the world is far from the divine standard. This conclusion is fully corroborated by the prophetical writings of God’s word, which directly state that “evil men and seducers shall wax worse and worse, deceiving and being deceived” (2 Tim. 3:13) down to the very end of this age, when it will give place to the new order of things. We note also the suggestion in the words our Lord Jesus addressed to His Church, which assure them that in the end of the age the deceptions will be so strong that “if it were possible, they shall deceive the very elect,” (Matt. 24:24) and we appreciate the inference of His words, “Nevertheless when the Son of man cometh shall he find faith on the earth?” (Luke 18:8)

OLD THINGS MADE NEW

Notice the Scripture does not say that God will make all new things, but that He will make old things new; He will take hold of the old things and renovate them. Before examining what things are to be renovated, we remember that the Scriptures do speak of a new creation, telling us that each member of the Church, the Elect, is a “new creature” in Christ Jesus. (2 Cor. 5:17) Therefore, the text does not refer to the Church. This work of God with respect to the Church, which He has been calling out of the world since the day of Pentecost, is distinctively separate from His work in other directions and in other classes. The Church is to be a new creation in the sense that it will be changed to a new nature. By nature the elect were children of wrath even as others of human nature and depravity. By God’s grace they were not only redeemed, but through faith were justified. Then as they followed on to know the LORD and hearken to His word they were called to be special disciples, a “little flock” of the Lord Jesus.

When they accepted this call and made full consecration to the LORD they received a begetting of the Holy Spirit to a new nature, the spiritual nature. Their instruction, disciplining and testing proceeded so that at the close of their sacrificial life they might be counted of the LORD as “fit for the kingdom.” (Luke 9:62) In the First Resurrection (the chief resurrection) these are to be made like their Lord Jesus, changed “in a moment,” sharers of His glory and “partakers of the divine nature.” (1 Cor. 15:52; 2 Pet. 1:4)

This is the New Creation; nothing in the Divine statement respecting the Church implies that they are to be renewed or made over again as perfect men. Theirs is indeed a change, because, as the Apostle explains, “flesh and blood cannot inherit the kingdom of God,” (1 Cor. 15:50) and these have been called to be God’s Kingdom class, in association with their Redeemer, our Lord Jesus.

We also must not confound this statement of Rev. 21:5 respecting the renewing of old things with the statement of Rev. 21:1 which says, “And I saw a new heaven and a new earth; for the first heaven and the first earth were passed away; and there was no more sea.” Nothing in this verse implies that it refers to the same thing; on the contrary, the one is a renewing, the other distinctly states that it is a new creation and that the former passed away.

NEW HEAVEN AND NEW EARTH

To keep our minds clear on the subject, let us note the significance of this symbolic statement respecting the new heaven and new earth. It does not mean that the heaven of God’s residence has become dilapidated and unfit for His service. The figures of heaven, earth, and sea, are symbols common to the entire scriptures and refer to humanity. The heaven represents the ecclesiastical influences and powers of control, while the earth represents organized society, while the restless sea symbolizes the uncivilized and anarchistic masses of mankind.

The time for this great change of religious, social, and political institutions is near at hand and will be accomplished by the disintegration of the present heaven and earth in the great time of trouble foretold by the Prophet Daniel: “…there shall be a time of trouble, such as never was since there was a nation…” (Dan. 12:1) Then, after that awful cataclysm of anarchy and disruption which will utterly overthrow present institutions, God promises that He will establish new and better institutions, the present heaven and earth being largely under the control or influence of the “prince of this world,” (John 12:31) who the scriptures declare is to be bound or restrained at the close of this dispensation. (Rev. 20:2)

The new dispensation is, on the contrary, to be under the control of Messiah, the glorified Christ Jesus and His Bride, the elect Church, which will then be complete. The heaven, or ecclesiastical systems of control, will be new in that they will be in the hands of the glorified Christ, who will then, as the scriptures declare, take unto Himself His great power and reign. He has possessed this power ever since His resurrection, but will not exercise it until the Father’s due time. The new earth will be the new social and political systems, constructed on the lines of justice and love, and under heavenly guidance. No wonder then we have the assurance that the sea class, the unruly and uncivilized masses of mankind, will be no more, for we are assured that this new order of things will be the “desire of all nations,” (Hag. 2:7) and that to the new King of the world every knee shall bow and every tongue confess to the glory of God the Father. (Rom. 14:11)

ALL THINGS NEW

Understanding that this verse does not mean a literal new heaven and a literal new earth, we are better prepared to understand what is meant by the expression, “behold I make all things new.” The preceding verses of this chapter picture the glorified Kingdom of the glorified Christ as the New Jerusalem come down from heaven to earth. (Rev. 21:1-4) This is in harmony with our prayer, “Thy kingdom come.” (Matt. 6:10) Elsewhere we are specifically told about this New Jerusalem whose symbolic foundations bear the names of the twelve Apostles of the Lamb. (Rev. 21:14) There can be no doubt that it signifies the Kingdom of Christ and His glorified Bride, the Kingdom that the Lord promised to His faithful, saying, “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with My Father in his throne.” (Rev. 3:21)

From New Jerusalem, the new government that will then be established in the world, there will proceed a symbolic “river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.” (Rev. 22:1) This water of life, without impurity of any kind, is Truth which will then be dispensed to all the families of the earth.

The establishment of this heavenly city or government among men will have glorious results: “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” (Rev. 21:3) This scene clearly belongs to the Millennial Age after the New Jerusalem, the heavenly government, shall have been established on earth.

The New Jerusalem will represent God among men, for God will dwell in the glorified Church and all of His powers and gracious characteristics will be manifested in it most thoroughly. But some will ask: Has not God been dwelling with mankind for all the past six thousand years? Why is God’s dwelling place with man represented as being of the future and not of the present?

We reply, No! God has not dwelt with man in any sense of the word. On the contrary He has rejected and condemned mankind on account of sin, and the Apostle tells us that the whole world as a consequence are aliens, strangers and foreigners from God and His promises. He did indeed favor Abraham, Isaac and Jacob, and then all of Jacob’s posterity, the nation of Israel. Of this nation He made pictures and types of the blessings which He intended ultimately to accomplish for mankind through Messiah. Their Law Covenant represented in an imperfect manner the New Covenant to be made with the world in the future. Moses, their mediator represented imperfectly the mediator of the New Covenant – the Christ, head and body, Jesus the head, and the Church His body, His bride. Their tabernacle sacrifices represented the better sacrifices offered by Jesus first and chiefly, and secondly by those whom He accepts as members of His body, and who, under His guidance and direction, suffer with Him that they may also be glorified together as members of the world’s mediator in the Kingdom.

The blessing of God’s presence in the future was foreshadowed in the arrangements made with the typical nation of Israel. In their tabernacle, or moveable representation of the heavenlies, the LORD God appeared in the most holy, represented by the shekinah glory within and the pillar of smoke without. When later on, under the LORD’s direction, the temple was built at Jerusalem, it represented the perfect established Kingdom, Messiah’s Kingdom, the Millennial Kingdom of the new heaven and new earth. The LORD is also represented in the most holy of the temple by the shekinah glory.

These representations of God’s dwelling in the midst of Israel were foreshadows of the coming blessing to the world during the Millennial Age when the tabernacle of God will be with men. We have already seen that God will not meet with men in an earthly temple, but, as the Apostle explains, He has during this Gospel Age been preparing a spiritual temple, the Church. The Apostle Peter assures us that the elect are the living stones being prepared for the future glorious temple of God. The Scriptures explain that the trials and sufferings which the LORD permits to come upon His elect are to polish and chisel them, making them fit to be stones in the spiritual temple of the future, the tabernacle of God, the dwelling place of God among men. This temple will be the meeting place from which God’s mercy shall be disseminated and to which the world will approach to receive blessings.

WIPING AWAY TEARS

We see, then, that God’s proposition is to return to mankind through the glorified Christ (Jesus, the head and His body, the Church). He will accept the whole world of mankind through the merit of Christ, dealing with them for their enlightenment, blessing, and uplift out of sin and its resulting mental, moral and physical decay, sorrow, pain, and death. This will be the making of all things new. Thus we see God proposes not to make a new race, but to renew Adam and his race, and the channel or agency through which this renewing or restitution work shall be accomplished will be the New Creation, the “church of the firstborn,” the Christ, head and body. (2 Cor. 5:17; Heb. 12:23)

The Scriptures beautifully picture God’s work through the Christ, saying, “God shall wipe away all tears.” (Rev. 7:17; Rev. 21:4; Isa. 25:8) Through Isaiah the LORD informs us that these blessings will proceed from His mountain or Kingdom, which He will establish in the end of this age, the Messiah’s Kingdom:

“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. 2:2,3)

The Prophet declares that through this mountain or Kingdom God will destroy the obscuring veil of ignorance and death which now covers all people, and that He will make for all “a feast of fat things.” The result is also declared, “He will swallow up death in victory.” (Isa. 25:6-8)

The human race has been under condemnation for 6,000 years, with divine favor and presence withdrawn from it. Sin and death have reigned and have swallowed up the human family. But with the return of divine favor at the second advent of Christ and the establishment of “Thy kingdom come,” everything will be reversed, with the result that death will be swallowed up in victory. All people shall be delivered from the power of death; the resurrection of the dead shall take place under the guidance and control of Him who declared that “all that are in the graves shall hear his voice, and shall come forth.” (John 5:28,29) They will not only come forth to consciousness; they will also come forth to an opportunity for restoration and renewal. If they are willing and obedient the resurrection process will culminate in the full and complete rise out of sin, imperfection, and death and a restoration to the full image and likeness of God and all that was lost in Eden. (Ezek. 34:16; Matt. 18:11; Luke 19:10)

How wonderful is the message of God’s word: when His tabernacle, His glorified temple, shall be established in the earth as the Kingdom of God, it will mean victory for mankind over sin and death, victory at the hands of the LORD’s Anointed, the world’s great Mediator. Ah! Indeed there is force and meaning in the expression, “God shall wipe away all tears.” The poetic expression speaks volumes for the blessing and comforting and assuaging of the griefs and sorrows of the world.

NO MORE SORROW, PAIN OR DEATH

The statement that God will wipe away all tears is explained: it signifies that there shall be no more death. Death has reigned as the result of Adam’s disobedience; but the right, the power, the authority of death to reign is broken by the atonement for Adam’s sin, and instead the Redeemer will become the Life-giver of the world to revive the dying and awaken the dead.

That there may be no misunderstanding, the LORD continues to explain that the wiping away of tears signifies not only that death will be no more, but that there will also be no more sorrow, no more crying, no more pain forever. O, glorious picture! How it shows us the great plan of our God, by which present evil conditions will be utterly eradicated, and by which mankind will be lifted out of all its troubles by the loving hands of the Redeemer who died, the just for the unjust, that He might have this right, this opportunity of bringing the unjust back into harmony and acceptance with God.

Yes, indeed! Jesus is “the propitiation [satisfaction] for our sins [the Church’s sins]: and not for ours only, but also for the sins of the whole world.” (1 John 2:2) Thank God for such lengths, and breadths, and heights, and depths of His love, which indeed, passes all understanding! (Phil 4:7) As the heavens are higher than the earth, so are God’s ways and plans higher than man can conceive. (Isa. 55:9) “This is the LORD’s doing; it is marvellous in our eyes.” (Psa. 118:23)

The explanation of these great changes is summed up in the few words, “For the former things are passed away.” (Rev. 21:4) What are these former things and why and how will they pass away? Man, as God originally created him, was “very good.” It was the introduction of sin that caused the difficulty, as the Apostle Paul explains, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. 5:12) It is for this reason that the whole creation is groaning and travailing in pain together (Rom. 8:22), and this condition is the result of divine justice and the execution of the divine sentence against sin: “The soul that sinneth it shall die.” (Ezek. 18:20)

But if these conditions are the result of the just sentence of God, how and why can He ever set them aside or abolish them, so that He can say “the former things are passed away?” In other words, how could God set aside the curse or sentence of death? The answer to this question is the center of the Gospel hope, briefly stated in scriptural language: the present evil conditions are all to be set aside because God has had mercy upon our race. He did not manifest His mercy by overturning the sentence of His own court; but rather the requirements of the sentence have been met for the entire human race through the death of His Son, a “ransom for all,” a corresponding price for the world’s sin. (1 Tim. 2:6; 1 John 2:2)

“EVERY MAN THAT HATH THIS HOPE”

The opening of a new year brings a measure of fresh hope and courage to many. While some make fresh resolves to follow a nobler and more righteous course, to the vast majority life is a humdrum affair and sinful excesses are frequently indulged in with a view to breaking this monotony. It is, therefore, desirable that the world, having nothing better, should have business ambitions to fully absorb their time and energy.

How superior is the position of the Christian, who has the promise in the LORD’s word of not only the life which now is, but also of that which is to come. We see that the elect Church, called according to God’s purpose, will by and by be the glorious new Jerusalem, the government or Kingdom of God that will bless and uplift the world of mankind. This is a blessed hope. It gives us new aims, new ambitions, new energy and strengthens every good resolve in a manner nothing else could do. The Apostle declares, “And every man that hath this hope in him purifieth himself, even as he is pure.” (1 John 3:3)

The trouble with the majority of Christians is that they have not this scriptural hope, but vain unreal hopes and imaginings, built not upon the word of God, but upon the theories, creeds and traditions of the elders handed down from the Dark Ages. Let us go to the fountain head, and receive God’s message of love and mercy from His own word, through His inspired Son, His Apostles and the Prophets.

Even to those of the world, who have not yet given their hearts to the LORD, there is a message of encouragement in the Scriptures in the glorious promise of the coming time when God will wipe away all tears and there shall be no more sighing, no more crying, no more dying. This message is an encouragement to any whose faith can grasp it to any degree. It will help all such to fight against the allurements of the world, the flesh and the adversary. It will assure them that every good impulse and noble effort made now will bring corresponding peace and refreshment of heart in the present time, and it will help them to reach the future life, with its glorious hopes and promises, on a higher plane than if they now yielded to sin and Satan.

(Based on a sermon given by Pastor Russell in 1906 and printed in Harvest Gleanings, Volume 3)

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“THE PLACE OF MY FEET”

“Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?” (Isa. 66:1)

“The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious.”(Isa. 60:13)

The word feet is sometimes used in Scripture, as in the above text, to represent permanent establishment, or rest. God used His footstool before sin entered the world, but since then He has removed His presence and allowed sin to reign and Satan to be “the prince [ruler] of this world.” (John 14:30) In type, He established His presence among the Israelites in the Tabernacle and Temple. All through the Gospel Age He has been present in the Gospel Church in a higher and better sense, as in a shifting tent or Tabernacle. Soon the Temple glory, His presence in the Glorified Church – head and body, will be manifested to the world.

That glorious reign of the Christ complete was typified by Solomon’s peaceful reign, and the glorious Temple was typified by the temple “made with hands.” (Heb. 9:24) Under this glorious reign, all the families of the earth shall be blessed, and brought into complete harmony with God. When all sin and every opponent of right has been destroyed, then the knowledge and glory of the LORD will fill the whole earth; the wilderness shall sing and the solitary place be glad. All the ends of the earth (people) shall remember and turn to the LORD. (Gal. 3:8; Isa. 35:1; Isa. 40:5; Heb. 8:11)

The LORD will prepare and cleanse His footstool to place His feet there, that His presence may abide with the restored race of men and be their joy and blessing. Thus we read His declaration: “I will make the place of my feet glorious.” In harmony with this thought, we find in Zechariah a description of when and how God will establish His feet, or residence:

“Behold, the day of the LORD cometh … And his feet shall stand in that day upon the mount of Olives…” (Zech. 14:1,4)

These Scriptures, as well as some of those previously quoted, apply to the Father – the LORD God, Yahweh – but are often misapplied to our Lord Jesus. While Jesus and His Church will doubtless be the active agents of the Father in subduing all things (Phil. 3:21), yet the fact remains, that the work here mentioned is the Father’s, and the Hebrew text leaves no question about it.

Examining this prophecy further, we see the scene is laid in “the time of trouble,” probably near its close. It is surely during “the day of the Lord” when the first return of Israelites to Israel will have taken place (a second and greater returning mentioned by the Prophets evidently will not take place until after the time of trouble). Israel will have been in comparative peace and security there and measurably free from the trouble which, meantime, will have been disturbing and overturning and impoverishing the nations of the earth. Israel’s wealth and prosperity will excite the greed of the nations, which we read will come up against His people Israel dwelling safely in their own land “to take a spoil, and to take a prey.” (Ezek. 38:8,12)

The battle at first will go against Israel: “For I will gather all 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 residue of the people shall not be cut off from the city.” (Zech. 14:2) Then, the time having come for a manifestation of God’s justice against the nations and His favor to His anciently favored people, He will manifest His power and fight against the nations: “Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.” (Zech. 14:3) The fight will not occur by Jesus and the saints appearing on a mountain with carnal weapons, but rather as the LORD “fought in the day of battle.” God fought Israel’s battles in ancient times without being seen by other than the eyes of their understanding.

The Angel of the LORD put to death the Assyrians (Isa. 37:36); put to flight the Midianites (Judges 7:21), and “smote great nations, and slew mighty kings.” (Psa. 135:10) As He fought for Israel then, so He will do again at their deliverance. The deliverance will be so great and marked, that they will recognize God’s power and favor, and will be blessed by being brought to a condition of nearness to Him. In prayer and supplication, they will come to a full recognition that, as a people, they had rejected and pierced their Redeemer. “They shall look on [recognize] him whom they pierced,” and shall all mourn because of Him. (John 19:37; Zech. 12:10)

As the above Scriptures show how it will be manifested to fleshly Israel that God’s arm is ruling (Isa. 53:1), now we see how symbols are used in describing the spiritual view of the Kingdom’s establishment. God’s spiritual dominion is pictured in the description of the LORD’s feet standing in that day upon the Mount of Olives. The picture continues:

“…and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.” (Zech. 14:4)

A mountain is a symbol of a kingdom, and the Mount of Olives (the peaceful habitation), its location to the east (or sun-rising) of Jerusalem, signifies the Kingdom of Light and Peace. In this “day of the LORD,” already begun, the LORD God will establish Himself in a Kingdom of light and peace. This, we believe, will be accomplished through His representative, Jesus, who takes His great power and reigns along with His Church, resurrected to spiritual bodies. This we understand to be the organization of the Kingdom, whose exaltation to power invisibly smites and consumes evil systems and governments. By the teaching of the Word, we understand that this organization of the Kingdom began in 1878, and will be complete when the living members are changed. This Kingdom is the LORD’s foothold, and is to be the source of government from which shall emanate the laws, etc., for the guidance and blessing of mankind (Mount Zion is another figure representing this Kingdom).

The division of the mountain into two parts represents the two phases of the Kingdom of God: one the higher, spiritual, invisible Kingdom, composed of Jesus and the Gospel Church; the other the earthly phase of the Kingdom, composed of perfected fleshly beings, visible to humanity – Abraham, Isaac and Jacob and all the Prophets, and all those of past ages justified by their faith.

The prophecy continues:

“And ye shall flee to the valley of the mountains … and the LORD my God shall come, and all the saints with thee. And it shall come to pass in that day, that the light shall not be clear, nor dark: But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.” (Zech. 14:5-7)

The valley represents a place of favor and protection, made and guaranteed by both the heavenly and earthly phases of Kingdom power; and into this place of protection and safety Israel is represented as fleeing. Then they shall recognize Him whom they have pierced.

The day of the LORD will remain a dark day until the close of this period of trouble, or until the evening “when it shall be light.” When the day of wrath is over the Sun of Righteousness will arise with healing in His wings, blessing and restoring morally and physically. (Mal. 4:2)

The earthly phase of the Kingdom will thus be seen to be essentially Israelitish, and according to the promises of God, ungodliness shall be turned from Israel (Rom. 11:26) and they shall come into the inheritance of the land, and the promises made to Abraham; and then the fleshly seed of Abraham will be used as the agents of God in carrying to the world the blessings purchased by Christ, the higher, spiritual seed of God, whom Abraham typified.

This earthly part of the Kingdom is to spread and increase until it fills the whole earth and is under the whole heaven, and the kings of the earth shall bring their glory and honor into it, by coming into harmony with its laws.

These two parts of the Kingdom will be in perfect harmony; the earthly being under the control and direction of the heavenly: “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 [the spiritual phase] shall go forth the law, and the word of the LORD from Jerusalem [the earthly phase].”(Isa. 2:3)

Though in due time there will be an earthly element of the Kingdom visible to humanity and praised throughout the whole earth, yet in the inception of the Kingdom it will not have this double character (the LORD’s feet first stand on the undivided Mount of Olives). And so we read that when demanded of the Pharisees when the Kingdom of God should come, Jesus answered and said: “The kingdom of God cometh not with observation: Neither shall they say, Lo here! or lo there! for behold, the kingdom of God is within you [in your midst].” (Luke 17:20, 21) That is to say, the Kingdom of God will be among men but will be invisible to them in its coming. It is only after it has come and done a work, that the visible phase is due, during the Millennial Age.

It is for this Kingdom in both its phases that we pray “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) Oh, may the time soon come when God’s feet will be established and His footstool made glorious!

(Based on Pastor Russell Reprint 286)

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