NO. 755: PAROUSIA – EPIPHANEIA – APOKALYPSIS

Part One

No. 755

“Watch therefore: for ye know not on what day your Lord cometh.” (Matt. 24:42, ASV)

The Greek New Testament uses three words in relation to the Lord’s Second Advent: parousia, epiphaneia and apokalypsis. The word parousia is generally used with respect to the earliest stage of the Second Advent, although it really applies to the entire Millennial Age. Epiphaneia and apokalypsis relate to a later stage of the Second Advent and not to another or third advent. Epiphaneia and apokalypsis are not two different features of the Second Advent, but two different words used to describe the same feature. All of these Greek words are somewhat obscure or hidden in our common translations of the Bible, and undoubtedly for a purpose. The Lord evidently wished to keep the world and the wicked in ignorance of His gracious plan until the due time for it to be understood.

The Lord instructed His people to watch: “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all [believers], Watch.” (Mark 13:35-37) [1] He did not wish the details of His plan to be understood even by His people until near the time of their fulfilment. But we are now in “the time of the end,” the time when it was foretold that “the wise shall understand.” (Dan. 12:9-10) The “wise” are not the worldly-wise, but the humble watchers who are wise enough to take heed to the Word of the Lord.

Since few of the watchers are Greek scholars, God has made gracious provision through valuable helps such as concordances and various trans­lations such as the Emphatic Diaglott, enabling the very humblest of His people to have a clear understanding of certain features of His Word before kept hidden under imperfect translations. God Himself has been bringing these things to the attention of His people through the Studies in the Scriptures and other publications.

With these aids, the watchers have come to see that the Greek word parousia, commonly translated “coming,” does not mean what our English word signifies – namely, to be on the way or approaching. On the contrary, it signifies presence, as of one who has already arrived. The watchers note also that the Scriptures assert certain things concerning the Lord and His parousia (His presence) which clearly imply that He will be present and doing His work, His great work of setting up His Kingdom and smiting the nations with the sword of His mouth, wholly unknown to the world, as a “thief in the night.” The watchers also notice that the Scriptures clearly indicate that after the Lord has done certain things during His presence (parousia) and unknown to the world, He will later make a manifestation of His presence which will be discerned by all mankind. This outward mani­festation is designated as His epiphaneia, which signifies “shining forth” or “bright shining.”

As already noted, the word parousia does not apply merely to a little period of presence at the beginning of the Millennial Age. Christ’s parousia and that of His Church will continue throughout the age. The epiphaneia or apokalypsis will also not be a sudden burst of glorious light, nor do any of these words signify a visible showing to mankind of the Lord’s person, or of the persons of His Church. Let us remember His words, “Yet a little while, and the world seeth me no more.” (John 14:19)

PAROUSIA IN THE NEW TESTAMENT

The Greek word parousia occurs in the New Testament 24 times. In the King James Version it is translated “coming” 22 times and two times it is translated “presence.” For a more consistently proper trans­lation, we cite here from Young’s Literal Translation (YLT). We suggest also comparing the Rotherham and Emphatic Diaglott translations.

“Tell us, when shall these be? and what is the sign of thy presence [parousia], and of the full end of the age?” (Matt. 24:3, YLT)

“So shall be also the presence [parousia] of the Son of Man.” (Matt. 24:27, 37, 39, YLT)

“And each in his proper order, a first-fruit Christ, afterwards those who are the Christ’s, in his presence [parousia].” (1 Cor. 15:23, YLT)

“For what is our hope, or joy, or crown of rejoicing? are not even ye before our Lord Jesus Christ in his presence [parousia]?” (1 Thess. 2:19, YLT)

“To the establishing your hearts blameless in sanctification before our God and Father, in the presence [parousia] of our Lord Jesus Christ with all His saints.” (1 Thess. 3:13, YLT)

“For this to you we say in the word of the Lord, that we who are living – who do remain over to the presence [parousia] of the Lord – may not precede those asleep.” (1 Thess. 4:15, YLT)

“And the God of the peace Himself sanctify you wholly, and may your whole spirit, and soul, and body, be preserved unblameably in the presence [parousia] of our Lord Jesus Christ.” (1 Thess. 5:23, YLT)

“And we ask you, brethren, in regard to the presence [parousia] of our Lord Jesus Christ, and of our gathering together unto him.” (2 Thess. 2:1, YLT)

“And then shall be revealed the Lawless One, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the manifestation of his presence [parousia], him [the Lord], whose presence [parousia] is according to [is during] the working of the Adversary, in all power, and signs, and lying wonders.” (2 Thess. 2:8-9, YLT)

“Be patient, then, brethren, till the presence [parousia] of the Lord . . . be patient, ye also; establish your hearts, because the presence [parousia] of the Lord hath drawn nigh.” (Jas. 5:7-8, YLT)

“For, skilfully devised fables not having followed out, we did make known to you the power and presence [parousia] of our Lord Jesus Christ, but eye-witnesses having become of his majesty.” (2 Pet. 1:16, YLT)

“This first knowing, that there shall come in the latter end of the days scoffers [in the nominal church], according to their own desires going on, and saying, ‘Where is the promise of his presence [parousia]?’” (2 Pet. 3:3-4, YLT)

“And now, little children, remain in him, that when he may be manifested, we may have boldness, and may not be ashamed before him, in his presence [parousia].” (1 John 2:28, YLT)

Seven other verses use parousia in reference to persons or things other than Christ. Five instances incorrectly translate it “coming” in the KJV. (1 Cor. 16:17; 2 Cor. 7:6-7; Phil. 1:26; 2 Pet. 3:12) The two instances where the KJV properly translates the word parousia as “presence” are in 2 Cor. 10:10 and Phil. 2:12.

EPIPHANEIA AND APOKALYPSIS IN THE NEW TESTAMENT

The Greek word epiphaneia occurs in the New Testament six times. In the King James Version it is translated five times as “appearing” and one time as “brightness.” It signifies “bright shining” or “manifestation.” We again cite Young’s Literal Translation:

“I charge thee, before God, who is making all things alive, and of Christ Jesus, who did testify before Pontius Pilate the right profession, that thou keep the command unspotted, unblameable, till the manifestation [epiphaneia] of our Lord Jesus Christ, which in His own times He shall shew – the blessed and only potentate, the King of the kings and Lord of the lords.” (1 Tim. 6:13-15, YLT)

“And was made manifest now through the manifestation [epiphaneia] of our Saviour Jesus Christ, who indeed did abolish death, and did enlighten life and immortality through the good news.” (2 Tim. 1:10, YLT)

“I do fully testify, then, before God, and the Lord Jesus Christ, who is about to judge living and dead at his manifestation [epiphaneia] and his reign.” (2 Tim. 4:1, YLT)

“Henceforth there is laid up for me the crown of the righteousness that the Lord – the Righteous Judge – shall give to me in that day, and not only to me, but also to all those loving his manifestation [epiphaneia].” (2 Tim. 4:8, YLT)

“Waiting for the blessed hope and manifestation [epiphaneia] of the glory of our great God and Saviour Jesus Christ.” (Titus 2:13, YLT)

“And then shall be revealed the Lawless One, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the manifestation [epiphaneia] of his presence [parousia].” (2 Thess. 2:8, YLT)

The name of the last book of the Bible is from the Greek word apokalypsis – Apocalypse or Revelation. This word and the related word apokalypto signify a revealing, an uncovering – as of a thing previously present but hidden – and refer to the same stage of the Lord’s Second Advent as epiphaneia. In the following texts these words refer to the uncovering or revealing to the world of the Lord’s second presence. Many of these texts also show that when He is revealed, His Church will be with Him and be revealed or manifested at the same time and in the same manner:

“For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed [apokalypto] in us.” (Rom. 8:18)

“But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed [apokalypsis], ye may be glad also with exceeding joy.” (1 Pet. 4:13)

“To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, Who are kept by the power of God through faith unto salvation ready to be revealed [apokalypto] in the last time.” (1 Pet. 1:4-5)

“The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed [apokalypto].” (1 Pet. 5:1)

“Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed [apokalypto] by fire; and the fire shall try every man’s work of what sort it is.” (1 Cor. 3:13) This verse evidently refers to the tests of the Lord’s people during the period of His presence in the end of the age. The Lord prophesied of the same tests: “For there is nothing covered, that shall not be revealed [apokalypto]; neither hid, that shall not be known.” (Luke 12:2)

“Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation [apokalypsis] of Jesus Christ.” (1 Pet. 1:13)

“And to you who are troubled rest with us, when the Lord Jesus shall be revealed [apokalypsis] from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.” (2 Thess. 1:7-8) The flaming fire here represents the judgments that will be made against all unrighteousness.

“So that ye are not behind in any gift, waiting for the revelation [apokalypsis – translated ‘coming’ in the KJV] of our Lord Jesus Christ.” (1 Cor. 1:7, YLT) The Lord’s people need to watch and wait for the manifestation or revelation of the Lord. Those watching are aware of His presence (parousia) and the harvest work beforehand and share in the revelation.

“That the proof of your faith – much more precious than of gold that is perishing, and through fire being approved – may be found to praise, and honour, and glory, in the revelation [apokalypsis –translated ‘appearing’ in the KJV] of Jesus Christ.” (1 Pet. 1:7, YLT)

“For the earnest expectation of the creature [creation – mankind] waiteth for the manifestation [apokalypsis] of the sons of God.” (Rom. 8:19) The Church (the sons of God) will bring life and liberty to the groaning creation through the New Covenant.

“But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed [apokalypto].” (Luke 17:29-30) The judgments upon Christendom (represented by Sodom – Rev. 11:8) will begin after the saints have all been changed. The presence of the Lord will be revealed, although He had already been present for some time, gathering His elect.

PAROUSIA AND EPIPHANY ARE SEPARATE THOUGHTS

Hereafter we will use the term “Parousia” to refer to the thought of our Lord’s presence during His Second Advent and the term “Epiphany” to refer to the thought of His manifestation or revelation at His Second Advent. It is important that those watching keep separate these two thoughts of presence and manifestation. Although really present as a glorious spirit being of the divine nature, the Lord will not be manifest to the natural eye during the Parousia. Hence it is necessary that the Lord’s faithful ones “watch” because they, like the world, cannot discern a spirit being with their natural eyes. The watchers only discern the presence (Parousia) of their Lord by the eye of faith. The sleepless eye of faith will in due time take note of “the sign of the Son of man” – the indications of the presence of the King. (Matt. 24:30)

The work of the Lord during the period of the Parousia preceding the Epiphany has been unknown to the world and to the nominal church. It is known only to those watching: “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts.” (2 Pet. 1:19) That light has shone upon the pathway of the watchers throughout the Gospel Age night; but now its various prophetic rays have focused and clearly indicate that we are already living in the Parousia. As the Master expressly foretold, the world in general goes on as usual, in utter ignorance of His presence and of His harvest work and of the beginning of “the day of the Lord.” The world continues as usual – eating and drinking, marrying and giving in marriage, planting and building as in the days of Noah. (1 Thess. 5:2; Matt. 24:37-39)

It is a mistake to suppose that our Lord meant that it is wicked for the world to eat, drink, plant, build and marry; these are not improper things. Any such interpretation is strained and faulty and is the result of an utter misconception of the subject. Our Lord merely wished to show that the world would be ignorant of His presence and utterly ignorant of the great time of trouble, or “day of vengeance” which the inauguration of His Kingdom will bring to the kingdoms of this world, which are to be dashed to pieces as “the vessels of a potter.” (Isa. 61:2; Rev. 2:27)

The ignorance of the impending trouble is similar to that of the people who lived in the days of Noah: “And as it was in the days of Noe, so shall it be also in the days of the Son of man.” (Luke 17:26) The days of the Son of Man are the days of His Parousia – invisible and unknown to the world – known only to the watchers who see only with the eye of faith. (For more on this topic, see our paper No. 753, May 2020.) But what is the purpose for our Lord being thus present? What will be His work during the period of presence preceding His Epiphany or manifestation to the world?

PARABLES FORESHADOWED THE LORD’S WORK

A number of the Lord’s parables clearly outline His work during this period. The parable of the wheat and the tares (Matt. 13:24-30, 36-43) represents the period of the Parousia preceding the Epiphany as the “harvest” time of the Gospel Age. The Son of Man, represented by the householder of the parable, sowed the good seed and His servants have worked in the field throughout the age. When the end of the age finally comes and the full crop of wheat is ripe, then the harvest is reaped.

The parable shows the separation of the two classes of the nominal church during the “harvest.” Note that the wheat field is not the entire world, but merely the professedly Christian part of the world – Christendom. The parable focuses on the wheat field and on the wheat in particular. The tares (spurious Christians) are dealt with only incidentally. The tares choke the wheat but nevertheless the Master will obtain a sufficiently large crop, for all God’s purposes will be accomplished. (Isa. 55:11)

The separation of the tares from the wheat and the gathering of the wheat into the garner of heavenly conditions precedes the work of cleansing the wheat-field of its symbolic tares by symbolic “fire.” This entire harvest work is to take place during the period of the Parousia or presence of our Lord before His Epiphany or manifestation. He is the Chief-Reaper, and all the under-reapers work under His direction and eye; and every kernel of true symbolic “wheat” will be gathered into the glorious symbolic “garner” by resurrection and change.

The sickle of truth will be the separating medium. It will not be until the separation is nearly complete and the “wheat” nearly all garnered into the “barn” (the glory of the heavenly nature) that the “fire” (the great time of trouble mentioned by the Prophet Daniel and by our Lord) will burn and symbolically consume all the “tares.” Thereafter none will make false professions of being Christians while really being of the world and possessed of its spirit. (Rev. 14:14-19)

The parable of the pounds (Luke 19:11-27) and the parable of the talents (Matt. 25:14-30) are companion parables that also depict the Parousia. (See our paper No. 737, January 2019 for a more complete discussion of these two parables.) In both of these the Lord represents Himself as a great nobleman and heir to a throne, who went to a far country to be invested with kingly powers and then returned to use those powers. Upon departing, he left various riches under the stewardship of his servants. Upon his return as king, his first work was not to deal with enemies – those who resisted his reign over them. His first act was to call his servants before him to judge their stewardship over the riches he had left with them.

The return of the nobleman in the two parables unquestionably represents the Second Advent of our Lord and Master. As illustrated by these parables, He does not first deal with the rebellious world – those who would not have Him to rule over them. He instead first calls His own servants and reckons with them – rejecting some from further service because of unfaithfulness, and accepting others to a participation in the joys of the Kingdom, which He at once establishes. The nobleman’s reckoning first with his servants signifies that after His return the Lord will reckon first with the Church; it corresponds to the separating of the wheat and tares in the first parable.

This part of the Lord’s work at His Second Advent precedes the Epiphany or manifestation to the world. The world is to be in total ignorance of this period of Christ’s presence and this feature of His work until the reckoning with His servants and the glorification of the faithful is finished. The judgment of the world will then begin with a time of trouble (Dan. 12:1) symbolically pictured as a fire in the parable of the wheat and the tares. (Matt. 13:42) As we have seen, the Apostle informs us that our Lord will be revealed or made manifest (apokalypsis) in flaming fire (judgments), taking vengeance. (2 Thess. 1:7-8)

The world would not go on in its usual routine (eating, drinking, planting, building, marrying, etc.) if they knew of the Lord’s presence and the progress of the “harvest” of the Gospel Age. They would change their usual order of affairs considerably and be in great fear if they knew that the next thing in order would be judgments upon themselves, the beginning of the day of the Lord, which is to be to them “the day of vengeance.” (Isa. 61:2) Very evidently, therefore, this reckoning with the Church and the reward of the faithful will precede our Lord’s apokalypsis, or revealing.

NOT A THIRD ADVENT

However, we are not to understand that the Lord will take the Church away to heaven and then come back again to make His epiphaneia or apokalypsis; for that would be a third advent, which is nowhere even hinted at in the Scriptures. The change of the Church to the spirit nature will occur first and then Christ and the Church, His bride, having become one in nature will commence the work of bringing all things into subjection to the heavenly Kingdom, the Millennial Kingdom. Our Lord and His Church will not be absent from the earth during the period of the world’s tribulation. They will be present but invisible, bringing upon the world the tribulation foretold in the Scriptures. The result will be the humbling of the hearts of mankind so that eventually all will say, “Come ye, and let us go up to the mountain [Kingdom] 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)

This fact is abundantly proven by the Lord’s own words: “And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I have received of my Father.” (Rev. 2:26-27) The Prophet David affirms this power of the overcomers: “To execute vengeance upon the heathen, and punishments upon the people; To bind their kings with chains, and their nobles with fetters of iron; To execute upon them the judgment written: this honour have all his saints.” (Psa. 149:7-9)

The majority of the faithful members of the body of Christ will have gone beyond the vail before the trouble, but others may remain in the flesh for a time, to serve further on this side the vail. It is true that our Lord 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) We cannot be too certain which way He meant that they could escape. They might escape by avoidance of the trouble, or by being shielded from feeling its worst effects.

PROOFS OF CHRIST’S PRESENCE

Many will doubtless be surprised to learn there is much scriptural proof that we are already in the Parousia, the time of the presence of the Son of Man. Peter foretold that “scoffers” would question this, saying, “‘Where is the promise of his presence [parousia]?” (2 Pet. 3:3-4, YLT) Our Lord’s own declaration, as we have already pointed out, answers the question. He stated that in the days of His presence the world would be eating, drinking, planting and building, and would not know of His presence. It could not be more explicit.

But what are the proofs of Christ’s presence? This is a reasonable inquiry. Even though we know that He is a spirit being whose presence would be invisible, we would not be justified in believing that the Lord is present without solid evidence. We have a right to expect clear, reasonable grounds for faith before accepting any matter which implies so much. We are not, however, to ask or to expect evidences to our natural sight: the eyes of our understanding must also be the eyes of our faith. (Eph. 1:18) We can expect reasonable, satisfactory evidence for our faith but we cannot expect visible demonstrations of an invisible Parousia. As the Apostle explains: “For we walk by faith, not by sight.” (2 Cor. 5:7)

As the angel explained to the Prophet Daniel, the entire matter was to be hidden from the world: “But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.” (Dan. 12:4, 10) The “wise” were to only understand at the due time – “the time of the end.”

This and other general prophecies offer clues that we are living in about the time of the Master’s second presence. However, there are specific prophecies that prove that our Lord’s Parousia began in the autumn of 1874. While somewhat hidden, there are several clear and positive lines of prophecy which interlace and corroborate each other in this testimony. We have seen nothing with our natural eyes – only with the eyes of our understanding, only in the light of the “more sure word of prophecy.” (2 Pet. 1:19)

Although space will not permit us to give a complete and comprehensive statement of these prophecies, we will summarize four of these prophetic lines in our next paper. A comprehensive study of these prophecies is presented in Studies in the Scriptures, Volumes I-V. We leave it for true watchers to use the keys which God has provided if they are interested in penetrating into the “deep things” of the divine Word now due to be understood.

(Based on Reprint 2972. To be continued in our August 2020 paper.)

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LETTER FROM A DEAR SISTER

Greetings in the name of our Lord and Savior Jesus Christ!

Thanking you for checking on me and my family. We are safe under the wings of our Lord and Savior Jesus Christ. My daughter is a nurse at Mt. Sinai Hospital. We are seeing daily the fulfillment of the Bible. We are “Rejoicing in Tribulation.”

Christian love to all,

Your Sister by His Grace . . . . . (New York) (Written May 7, 2020)

Write to us at: epiphanybiblestudents@gmail.com

[1] Quotations are from the King James Version (KJV) unless otherwise noted.

NO. 754: WAITING FOR MESSIAH

No. 754

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap.” (Mal. 3:1-2)

Malachi’s prophecy, which concludes the Old Testament canon, is thought to have been written during the time when Nehemiah, the governor of Judea, was absent at the court of the king of Persia. The period of his absence is thought to have been one of religious decline, as the record shows considerable upheaval and setting in order again after his return. Malachi’s prophecy, therefore, may have served a double purpose – first to reprove and stimulate the people of that time, and secondly, and much more importantly, to give a general lesson applicable throughout the following centuries all the way to the present. It was necessary for Israel to repent and institute thorough reforms – reformation and repentance that is equally needed today. Their wayward and evil course was robbing God and impoverishing themselves. They needed to learn what great blessings would be theirs if they rendered a whole-heart service to the King of kings.

The Jews, comparing themselves with other nations, felt they were being held to a higher standard as a result of being God’s people. They felt they had only maintained their superior status through repeated and severe chastisements. They even questioned the value of being God’s “chosen people.” The arrogant, proud nations around them flourished in material things more than they. They chaffed at this, forgetting that they were a people for a purpose and trying experiences were really evidences of divine favor. As the Apostle said, “If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?” (Heb. 12:7)

This lesson of a future reward is pointed out by the words, “Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.” (Mal. 3:16-17)

ISRAEL – TYPICAL AND ANTITYPICAL

This prophecy shows the favors to come for Israel – a portion for Spiritual Israel and a portion for Natural Israel. The faithful of the Jewish Age, Abraham, Isaac and Jacob and all the Prophets will have a great reward. When Messiah’s Kingdom is inaugurated on the spirit plane, invisible to men, those Ancient Worthies, who were once called the fathers, will have a very high rank of service in the Kingdom; they will be its earthly representatives. “Instead of thy fathers shall be thy children” [of Messiah], whom thou [Messiah] mayest make princes [rulers] in all the earth.” (Psa. 45:16)

Spiritual Israel, the great Messiah for whom the Jews have so long waited, has many members – Jesus is its Head and the Church is His body. This Messiah constitutes the Spiritual Seed of Abraham – “the stars of heaven.” (Gen. 22:17) Of the Spiritual Seed St. Paul says, “And if ye be Christ’s, then are ye Abraham’s seed [typified by Isaac], and heirs according to the promise.” (Gal. 3:29) The members must first be completed and glorified in Kingdom power before the Ancient Worthies can receive their blessing on the earthly plane. Natural Israel will then be gathered to them as the nucleus of the Kingdom of God on earth, to which ultimately all nations, peoples, kindred and tongues will flow for a share in Israel’s New Covenant blessings. As the Messiah Head and Body are to be God’s jewels on the spirit plane, the faithful Jews of the past are to be the jewels on the earthly plane.

“MESSENGER OF THE COVENANT”

The Israelites were discouraged by their failure to keep the Law and to get the promised blessings. They were encouraged, however, by the Lord’s promise that someday a great Messiah would appear – a Messiah greater than Moses, with whom God would make a New Covenant on their behalf. Israel already had God’s perfect Law, but the New Covenant would be superior to the old Law Covenant because it would have a better Mediator. The new Mediator would not make the Law easier to keep, but somehow His Covenant and Sin-Offering would be more effective than the one instituted by Moses; it would put away sin forever and give willing Israelites a new heart, a heart of flesh, after which they would be given everlasting life provided they maintained their relationship with the Almighty. (Ezek. 36:26)

Jeremiah articulated this promise, saying: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. 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, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.” (Jer. 31:31-34)

From that point forward, Israel’s hope was in the Messiah, whose coming would bring to them the New Covenant blessings; they have been waiting for Him ever since. Who cannot help admiring the persistency of the Jewish faith – their loyalty to God! Who cannot help noticing how sharply it is in contrast with their previous unbelief and idolatry. Who can doubt that God still loves His people whom He foreknew and whom He promised to regather back to their own land and back to His favor under the New Covenant! (Rom. 11:25-27)

The Prophet Malachi clearly suggests, however, that disappointment might be in store for the Jews in connection with the much longed for Messenger or Mediator of the New Covenant, in whom the Jews so delighted and hoped. The Prophet declares that the day of the Lord’s coming will be a strenuous one: “But who may abide the day of his coming? and who shall stand when he appeareth?” (Mal. 3:2) The intimation is that not many will abide, not many will stand – the majority will fall.

The Prophet proceeds to give the reason: He will require such purity, such holiness, that few will come up to His requirements. The tests He will impose will be like “fullers’ soap,” which is the enemy of every spot upon a white garment. His requirements will be like those of a refiner of silver – all the dross must be eliminated, in a furnace hot enough to insure its separation. The test will last a considerable amount of time, for He will sit as a refiner sits, closely inspecting, that the heat be neither too great nor too little, the time neither too long nor too short.

This great Messiah, the Messenger of the New Covenant, began His refining and purifying work nearly twenty centuries ago, following the divine rule “to the Jew first.” (Rom. 1:16) He began to refine and purify a priestly class for association with Himself in the glorious Messianic work. The privilege of being the antitypical Levites came to the Jew first. Thousands of them responded at Pentecost and thereafter, but not enough to complete the foreordained number of Spiritual Israelites, the members of the Body of Messiah.

After that, the selecting work continued; God has called and drawn from all nations and the great Refiner has been purifying those who responded. If they have suffered afflictions for righteous­ness, they have shared in the sufferings of Messiah that they may be accounted worthy also of a share in His glories to follow. We think the “elect” number of Spiritual Israelites is complete or soon will be; the blood of the New Covenant will soon be put into effect for Natural Israel and for all the families of the earth, and on that basis the Messianic Kingdom or reign of righteousness will begin.

(Based on Reprint 4930.)

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THE JUDGMENT DAY PARABLE

“For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me . . . Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Matt. 25:35-36, 40)

This Scripture is generally misunderstood and misused, most believing it to refer to the Gospel Age. But the context shows that the Lord is here referring to those living in the Millennial Age. The principle, however, is helpful to us now, because whoever does a kindness for anyone belonging to the Lord at any time is counted by Him as doing it unto Him.

The Parable of the Sheep and the Goats (Matt. 25:31-46) begins: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations.” Those spoken of as gathered before the throne will be the world of mankind – not the Church. The Church will be with Him on His throne. (Col. 3:4; Rev. 3:21)

Those gathered are sometimes referred to as Gentiles, meaning those not in covenant relation­ship with God. In the past God made a covenant with the nation of Israel alone; therefore, all other nations and peoples were outsiders. During this Gospel Age God has made a covenant with the Church through Christ, a special Covenant. The opportunity to make this Covenant of Sacrifice (Psa. 50:5) has been open throughout the Gospel Age, and those coming to God through that covenant are said to be “Israelites indeed.” (Gal. 3:8, 16, 29; John 1:47)

In this parable Jesus refers, not to Christians, but to Gentiles – the world in general who will be gathered before Messiah’s throne. “And he shall separate them one from another, as a shepherd divideth his sheep from the goats.” It is not a separation of classes, but a separation of individuals. Whoever is tried and demonstrates that he is a goat will go to the left. Whoever proves himself to be a sheep will go to the right. In figurative language the Lord thus designates the place of disfavor on the left and that of favor on the right. The parable shows that these two classes will not be aware of the fact that they are going to the right or to the left. Not until the conclusion of the trial do they find out where they stand.

The whole picture refers to the thousand years of the Messianic reign, the world’s judgment, the world’s trial. The sole object of that reign is to prove who of mankind will desire to be God’s sheep, coming into His fold and having His Son as their Shepherd, and who will not come into harmony with Him, but will have a goat-like nature. They will then be rewarded or punished accordingly.

MINISTERING UNTO MILLENNIUM BRETHREN

In what way will the people have an opportunity of ministering to the Lord’s brethren during the Millennial Age? We note that the Apostles were in prison sometimes because of their service to the Lord and were ministered unto; and that some of the Lord’s followers since have been in prison or in need of assistance, but probably not very many have been in prison or hungry or naked. Hence it is difficult to see how this parable could refer to the Church. Now we see the explanation: Throughout the Millennial Age the Messiah will be dealing with the world of mankind, the majority of whom are now in the great prison-house of death.

The Apostle Paul, in speaking of the resurrection, says that the dead shall come forth “every man in his own order” (company or class). They will not all come forth at once. The Church class will come forth first; then the Great Company class; and early in the new order of things will come forth the Ancient Worthies, who will be the earthly representatives of God’s Kingdom. (1 Cor. 15:21-23) As Jesus said to the unbelieving Jews who rejected Him, “Ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God.” (Luke 13:28) They will be the human representatives of the Heavenly Kingdom, which will be invisible. Jesus said nothing about them seeing Jesus Himself or His disciples in the Kingdom. He did say, however, “Yet a little while, and the world seeth me no more.” (John 14:19)

St. John tells us that the Church will be like her Lord (1 John 3:2), thus if the world will not see Him, they will not see the Church; for the Church will be spirit beings that cannot be seen. So we have these orders, at least: The Little Flock, the Great Company, the Ancient Worthies, and the world of mankind – “every man in his own order.”

Jesus said, “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth . . . and they that hear [obey] shall live.” (John 5:28-29, 25) As those of the world return from the tomb, we think it will be in answer to prayer, very much the same as did Lazarus. The Lord Jesus, said, “Where have ye laid him?” Then He lifted up His eyes and prayed to the Father, after which He said, “Lazarus, come forth.” (John 11:34, 41-44)

We do not understand that in the Millennial Age the people will have power to command the dead to come forth from the tomb, but that our Lord Jesus will have that power. As He prayed for the restoration of Lazarus, not because of any service which Lazarus would do for Him, but because Lazarus was the brother of Martha and Mary, so we envision that nearly all the world will come forth in answer to the prayers of their brothers, their sisters, their parents, children and friends.

We think that as restitution progresses during the Millennial Age, the Lord will let the people know of the privilege they might have of cooperating with God, joining with Christ in the work of restitution. Thus they will pray for the return of their loved ones and will make provision for them. Each will thus be brought forth, preparations having been made to assist them when they come back into life. This whole work of bringing mankind back into life will be God’s work. It will be the work of the Lord Jesus Christ, the work of spirit beings, as God’s agents. But human beings will be permitted to cooperate, through their love for humanity.

The “sheep” class will be those who will have the Lord’s spirit. As the Lord’s purpose will be to bring people back from death, to teach them and to prepare them for eternal life, all the sheep will feel the same way. They will gladly feed, clothe and help those released out of the prison-house of death. Their prayers will go out continually for those in prison. This explains the whole work of the Millennial Age, and shows how all people will come into harmony with God.

A SELFISH CLASS AND AN UNSELFISH CLASS

There will certainly be some who will not be interested in helping their fellow men, but will be more interested in enjoying the abundant blessings available in the Millennial Age. The sheep class will be busy working, but the goat class will be showing their selfish disposition. God does not purpose that any who are selfish shall have everlasting life. Selfishness came into the world as a result of sin. We were all born selfish, but we have better knowledge now and are beginning to see God’s way. All in true sympathy with God and righteousness will then cultivate love in their hearts.

As the sheep class provides for those already recovered from the prison-house of death, they will ask for others to come back. Those with the sheep-like disposition will not be reluctant to help those not considered worthy or desirable before they died. They will be glad to welcome back all (even those who believed they were going to eternal torment when they died) and introduce them to the blessings they never imagined would come. The sheep class will seek to cooperate with Christ in the work of blessing the world and in the process they will develop a noble, Christ-like character. They will be helping themselves, as well as helping those raised from the dead.

At the close of the Millennial Age the Lord will place on His right hand the sheep class who ministered to His Millennial brethren, saying to them: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” (Matt. 25:34) The Kingdom referred to is the earthly paradise originally given to Father Adam (Gen. 1:26-28), but lost through his disobe­dience. No other class will be given this earthly Kingdom.

The Heavenly Kingdom is for those of the Church who have been proven worthy. They will get it because they have the spirit of love. Those of the world who cultivate the Lord’s spirit will receive the Kingdom prepared for them from the foundation of the world, while the Church will receive the Kingdom prepared for them from before the foundation of the world. (Eph. 1:4)

EVERLASTING PUNISHMENT OF THE WICKED

There is another part to this parable that we cannot neglect. It reads: “And these [the goat class] shall go away into everlasting punishment.” (Matt. 25:46) We believe in everlasting punishment because we always believe in everything the Bible teaches. But what kind of punishment it will be is another matter. The Bible says that the punishment will be death, and we believe the Bible. (Rom. 6:23; Ezek. 18:4)

The creeds of the Dark Ages tell us that everlasting death means everlasting dying, endless torture. So when the Bible speaks of everlasting death, some people have their heads so twisted that they make death mean life. There is such a thing as everlasting death. When the goat class are sentenced to death, they will become dead ever­lastingly. They will remain dead to all eternity. The Greek word kolasis, here rendered punishment, is from the root word kolazo, meaning to cut off, or to restrain by cutting off.

God will give men all the opportunities they wish to be selfish, to choose the wrong way. They will have the opportunities and blessings of the Millennial Age, as long as they do not outwardly violate the Law, as long as they do not injure somebody else. They will not be forced to help those returning from the dead, as that work will be one of charity, of love. But unless they attain the spirit of love, they will not be fit for the Kingdom; for “God is love.”

No one will attain everlasting life except those who are in accord with God, whether on the spirit plane in the Heavenly Kingdom or on the human plane in the everlasting Kingdom of mankind upon the earth. All others will be everlastingly destroyed, cut off from life: “For evildoers shall be cut off: but those that wait upon the Lord, they shall inherit the earth.” (Psa. 37:9; Acts 3:23; Psa. 101:8; 2 Thess. 1:9)

FIRE A SYMBOL OF DESTRUCTION

Concerning the wicked, our parable says, “Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.” (Matt. 25:41) Fire always symbolizes destruction, and everlasting fire would mean an everlasting destruction. What about it being prepared for the Devil and his angels? We answer, the Devil is the father of lies, “a murderer from the beginning,” the one who “abode not in the truth.” (John 8:44) He has assistants, “the angels which kept not their first estate.” (Jude 6) Instead of remaining holy angels, they became demons, associated with Satan. Their final penalty is to be quite appropriate for them – fire, the fire of God’s anger, the fire of God’s opposition. As fire destroys, so God’s anger will destroy Satan and all in harmony with him. Because the goat class of mankind will manifest the selfish spirit of Satan, contrary to the divine spirit, they will have their portion with Satan and the fallen spirits and be destroyed in the Second Death. This will cleanse the universe and have everything pure. Not a sinner will be left in it.

Thenceforth all will be governed by love. The Lord Jesus Christ was tried; the Church, His Bride will have been tried; the Great Company will have been tried before being received into the Heavenly condition. In the days of Noah all the angels were tried (those who did not maintain their condition of loyalty to God were cast down to tartarus – that is, to our earth’s atmosphere, and there restrained until the judgment day – 2 Pet. 2:4; Jude 6). So all mankind will be tried during the thousand years of Messiah’s reign, and only the victors will go into the everlasting conditions. No wonder that the Revelator, prophesying of that glorious time, says: “And every creature which is in heaven [the Church, the Great Company, the angels, the cherubim and seraphim], and on the earth, and under the earth [those now in the tomb] . . . heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.” (Rev. 5:13)

Soon all shall sing Hosannas to our Heavenly King; hail Him Lord of all!

(Based on Pastor Russell’s Sermons, pages 224-231.)

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BLESSED ARE THE MEEK

“The meek will he guide in judgment: and the meek will he teach his way.” (Psa. 25:9)

Even perfect human beings would need divine guidance in their judgment of matters, their decisions, their conduct and their manner of living. And if the perfect would need divine guidance and oversight in order to avoid mistakes from their limited degree of knowledge, because they do not know fully the Father’s will, much more would the imperfect need this! Whether good or bad, wise or foolish, all classes of mankind need such instruction. But there is only one class now in the proper attitude of mind to receive it, and that class is scripturally called “the meek.”

We cannot say that the meek are those who feel themselves inferior and that there are necessarily those who are superior they can look up to. In that regard, Adam could not have been meek; Jesus could not have been meek; the Heavenly Father could not be meek. While it is not scripturally stated that the Heavenly Father is meek, yet Jesus was meek, and He was the express image of the Father’s person in the flesh. Hence we would assume that the Heavenly Father possesses meekness, in distinction from arrogance.

GOD RESISTS THE PROUD

Our Lord Jesus said, “I am meek and lowly in heart.” (Matt. 11:29) Our Lord was meek in that He was teachable. He realized that even in His perfection there were things to be learned, and He learned obedience through the things which He suffered. It was because He had the quality of meekness, the quality of being teachable, that the offer was made to Him to be our Savior. Without this quality we may assume that He never would have been our Redeemer. Without this quality, He would have been self-assertive and proud, not ready to do the Father’s will. As it was with the Master, so it has been with those who seek to follow in His footsteps.

Even small talents that are rightly directed are more valuable than larger talents that are misdirected. We can observe in our daily lives that great talents are misdirected for lack of proper knowledge and guidance. We may assume this lack of guidance has resulted from the lack of the spirit of being teachable – the lack of desire to know the best way, the Father’s way. We can see that even nonbelievers, if they are meek, would have much more opportunity to learn about the Lord’s will than would those who think that they are above instruction. Whoever knows it all to begin with, is not apt to be in a condition to receive any instruction.

The Lord declares that He resists the proud. (Jas. 4:6) Even if they were to become His children they would be kept at a distance. If the proud were permitted to come nearer to the Lord, it would make them more proud; whereas, if they are kept at a distance, they may become meek and teachable and humble. We see then that all need instruction. But the only ones who are in a position to receive it are those who recognize their need and who are in the attitude to avail themselves of the Lord’s offer to guide their judgment, their actions and their course in life. Those who avail themselves of the privilege get a proper perspective of everything – of the things of the present life and also of the things of the life to come.

These are the ones whom the Lord is pleased to instruct and guide in the knowledge of His Son, and into all His blessings. We read in the Scriptures that the meek shall inherit the earth (Matt. 5:5) – that is, the Church of the First born will inherit it under the terms of the primary and original Covenant. They will be the Seed of Abraham and from them blessings will go to all those of mankind who will be obedient during the Millennial reign. After the final test at the end of the Millennial Age, the whole world will be teachable. They will have learned the great lesson that God is the fountain of all wisdom; and they will have profited by this instruction. Then the meek of the restitution class will inherit the earth.

(Based on Reprint 5370.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 753: THE MANNER OF OUR LORD’S RETURN

No. 753

“Yet a little while, and the world seeth me no more.” (John 14:19)

According to the views of the various creeds, our Lord is to return visibly to the natural eyes of men, riding upon a literal cloud, blowing a literal trumpet, shining with a dazzling literal light and blasting the literal universe into atoms. This view is usually presented to frighten people into repen­tance; however, a close examination reveals that this view not only contradicts reason and facts, but the light of the Bible as well.

Such beliefs are drawn from a literal interpre­tation of figurative scriptural passages, such as parables, symbols and dark sayings, which must of course be interpreted figura­tively. Not only does this view rest upon a false scriptural interpretation, but upon logical analysis its absurdity becomes apparent. How could people on the opposite side of the earth from His arrival see Him coming? How could a literal trumpet blow loud enough to be heard all over the earth without bursting the ear drums of those near it? A candid, reverent and careful study of the Scriptures reveals the fact that our Lord’s return is to be invisible to men’s natural sight, while being visible to their mental sight, the eyes of their understanding.

PROOFS THAT HIS RETURN IS TO BE INVISIBLE

We find there are ten lines of Biblical evidence proving that the Lord’s return is to be invisible to men’s natural sight:

(1) No man can see the glorious body of the divine nature. The light from the glorified body of Christ would instantly blind the natural eyes of men, as Saul was blinded by the light of the Lord’s presence on the way to Damascus. (Acts 9:3-9) The glorified Christ being the express image of the Father, if men were to see the Lord’s body itself, they would instantly drop dead, as no one can see Him and live. (Exod. 33:20; Heb. 1:3; 1 Tim. 6:16)

(2) Jesus will no more be seen by human beings. While the Lord’s Church will see Him when they are changed with Him (1 John 3:2), Jesus plainly taught that no others of mankind will: “Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also.” (John 14:19) Jesus here referred to Himself as being forever invisible to mankind in His glorified resurrection body. This is clearly shown to be the case by the language of St. Paul: “Who only [the Father excepted – 1 Cor. 15:27] hath immortality, dwelling in the light which no man can approach unto; whom [in His glorified condition] no man hath seen, nor can see.” (1 Tim. 6:16) These passages very clearly show that since our Lord’s glorification, He has been and forever will be invisible to men’s natural sight.

(3) His return is to be thief-like. When a thief comes to break into a house he does not carry a bright light and blow a trumpet, shouting to announce that he has come to rob the house. Jesus said, “Behold, I come as a thief.” (Rev. 16:15; 2 Pet. 3:10) The thief in the night comes silently, stealthily, concealing his presence from his unsuspecting victims. The Lord comes in a similar manner, unknown to the world. But just as a thief may make his presence known by certain signs to his accomplices awaiting him in the house, so the Lord promised to make known to His faithful watching saints the fact of His return by certain signs and proofs. (Matt. 24:3-33) The Apostle tells us that the world is not to be aware of the Lord’s return because of its thief-like manner, but that His awake and watchful people are to be aware of it. (1 Thess. 5:1-6) If the world were to see His return with their natural eyes, they would of course be aware of it. Hence the world not being aware of it proves that they are not to see Him in His Second Advent.

(4) The heavenly phase of the Millennial Kingdom (Jesus and the Church) is invisible. The Kingdom of God in its glorified condition and heavenly phase will consist of Jesus and His faithful followers and it will be invisible to mankind, as Jesus expressly states: “The kingdom of God does not come with observation; nor shall they say, Lo here, or, Lo there; for behold, the kingdom of God is in the midst of you.” (Luke 17:20-21, Darby) Men will not be able to see Christ and His Saints when they come to rule even though the Kingdom is present, in their midst. Hence it must be invisible, if it cannot be seen by people’s sight. The Kingdom of God being invisible, and Jesus being a part of that Kingdom, He must be invisible to human eyes in His glorified condition.

(5) It will be as in the days of Noah. Jesus gives a strong proof of the fact that mankind will not see Him in His Second Advent: “For, just as the days of Noah, so, will be the presence of the Son of Man; For, as they were in those days that were before the flood, feeding and drinking, marrying and being given in marriage, – until the day Noah entered into the ark; And they observed not, until the flood came and took away all together, so, will be, the presence of the Son of Man.” (Matt. 24:37-39, Rotherham; see also Luke 17:26, 28-30)

Jesus here compares the period just before the flood to the period of His own second presence just before the Great Tribulation. In the days of Noah before the flood, the people were engaged in the ordinary activities of life but were ignorant of the impending trouble because they did not believe the preaching of a coming flood. Likewise the people will not believe the testimony about the coming tribulation and its cause, Christ’s Second Presence, and will continue with the ordinary activities of life.

How can it be that Jesus could be present and yet the people in general be ignorant of this fact, as well as of the coming time of trouble? If they were able to see Him, of course they would know of His presence and would expect the trouble to follow. The fact of their ignorance of His presence necessarily implies that He is hidden from their natural eyes.

(6) The Lord’s second presence will be manifested by symbolic light. Jesus declares that as the natural sun manifests its presence by the natural light which it gives out, so He will manifest His Second Presence by the symbolic light of Truth, which He will give out at that time. This is Jesus’ statement: “For, just as the lightning [bright shining, i.e. the sun] goeth forth from the east, and shineth unto the west, so, shall be the presence of the Son of Man.” (Matt. 24:27, Rotherham; see also Luke 17:24) The Greek word astrape has unfortunately been translated here as “lightning.” It should have been translated “bright shining” as it is in Luke 11:36, where the light of a candle is described.

That lightning is not a correct translation is obvious when we consider that lightning does not always come out of the east and flash to the west. It may come from any and every direction and usually flashes over only a part of the heavens. Sunlight on the other hand, always comes from the east and then shines to the west. This shows that astrape should have been translated “bright shining” in the verse in Matthew just as it was in the verse in Luke, where “lightning” would have obviously been an incorrect translation because we cannot catch lightning and put it on a candlestick!

When we understand our Lord to refer to the bright shining of the sun, we can readily see the comparison that He is making. As the sun manifests its presence gradually, moving from east to west, so our Lord manifests His presence gradually by the light of Truth that He emits as the “Sun of righteousness.” (Mal. 4:2) He first shines upon His watchful and early-awake Church: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” (Isa. 60:1-2) He will later shine upon the whole world: “And the Gentiles shall come to thy light, and kings to the brightness of thy rising.” (Isa. 60:3; John 1:9). Men will recognize our Lord’s presence, not by natural sight, but by their eyes of understanding, recognizing Him as present by the light of Truth that He sheds upon them.

(7) Every eye will see Him. Certain scriptures show that all mankind, including Israel, will “see” the Lord in His Second Advent and others teach that in His glorified condition no man can see Him. When these passages are harmonized, the invisibility of our Lord to men’s natural eyes at His return is obvious. In Revelation, we read the following regarding our Lord’s Second Advent: “Behold, he cometh with clouds [of trouble in the Great Tribulation]; and every eye shall see him, and they also which pierced him.” (Rev. 1:7) If we interpret the “clouds” of this passage literally we would make the passage teach nonsense since literal clouds could not be seen by everyone the world over. If we interpret the expression “every eye” in this passage as literal or natural eyes, we would make the passage contradict Jesus’ words that “the world seeth me no more” (John 14:19) and the Apostle’s assertion that “no man hath seen, nor can see” Jesus in His glorified condition. (1 Tim. 6:16)

Reverence for God’s Word should preclude us from interpreting Scriptures in contradiction of one another. How may we interpret these and similar passages and preserve the harmony of the Bible? The answer is evident: 1 Tim. 6:16 and John 14:19 are literal and refer to the literal sight. Therefore, the eyes of Rev. 1:7 must be figurative and refer to our mental sight – our eyes of understanding. This verse, therefore, evidently means that our Lord’s Second Presence will be accompanied with clouds of trouble and that the eyes of understanding in all people including even the Jews will be opened to a proper knowledge of Him. It is this sense of “seeing” that St. Paul refers to when he says, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:9) Certainly he does not mean that we see Him with our natural eyes, but rather with our mental eyes of understanding.

The character of the book of Revelation warrants such an interpretation. The opening verse of that book shows that it is a book of symbols: “The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John.” (Rev. 1:1) He gave the Revelation in signs or symbols – He “sign-ified” it. Hence it would be natural to interpret the clouds, eye and seeing of Rev. 1:7 symbolically. That the passage refers to the Jews who pierced Him as seeing Him, clinches the matter because Jesus told them on the Wednesday before His crucifixion (two days before the Jews last saw Him with their natural eyes), that they would not see Him again until His Second Advent when they would hail Him with the acclamation, “Blessed is he that cometh in the name of the Lord.” (Matt. 23:39) Natural sight could not be meant here, because they saw Him with their natural eyes two days after He uttered these words. This shows that those who pierced Him would see Him during His Second Advent, not with their physical sight, but with their mental sight.

(8) He will return in the same manner as He left. One of the most misapplied Bible passages on the manner of our Lord’s return is this: “This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.” (Acts 1:11) This passage, addressed to the disciples who witnessed His ascension, is usually interpreted to mean that they (and by extension everyone else) will see Him come again with their natural eyes just as they saw Him go into heaven with their natural eyes. This interpretation assumes that the point of comparison is that He was seen going and will be seen again coming. However, the passage does not state that He will be seen when He comes again. Clearly the point of comparison in this passage is between the manner of His going and the manner of His coming again.

We can learn certain things about the manner of His return from the manner in which He went: (1) He went secretly so He returns secretly (“as a thief in the night”). When He went, none but His disciples knew of it at the time; the world was unaware. Likewise, none but His faithful followers are to know of His return in its first stages; the world is to be unaware. (2) He went away without startling the world, quietly and without fanfare (no literal trumpet, etc.); hence He returns quietly and without fanfare, without startling the world. (3) He went away blessing those He left; hence He returns, blessing first His waiting Church and later the world of mankind. (4) His divine body was invisible to the natural eyes of human beings when He went away, although He manifested Himself to His disciples by His works. He is likewise invisible to the natural eyes of mankind when returning, although He is manifested as present by His works.

(9) Our Lord’s return could not occur until the “man of sin” is revealed. The Thessalonians had mistakenly inferred from St. Paul’s first epistle to them that the Lord’s Second Advent had already set in; therefore the Apostle wrote the second epistle to them to correct this mistaken impression, among other things. Had the Apostle believed the Lord’s return would be visible to the natural eyes of men, that He would be seen blowing a literal trumpet, riding on a literal cloud, etc., he would have simply pointed out to the Thessalonians that none of these things had yet occurred. The fact that he did not use that argument is strong evidence that it was not correct. St. Paul alone of all human beings saw the glory light that emanated from our Lord’s glorified body, and he lost his natural vision as a result. He consistently taught that no human being ever saw our Lord’s glorified body or could see it and live. (1 Tim. 6:16)

St. Paul instead presented an argument that was direct and logical. He appealed not to their sense of sight, but to certain predicted but unfulfilled signs that must precede the Second Advent. He told the Thessalonians that our Lord’s return could not set in until Antichrist, the Papacy, had arisen through a falling away from the true faith and practice of Christianity. Antichrist must first rise to power, accomplish its dreadful reign, be revealed, and its main teachings and powers be consumed. Thereafter Christ would come again and annihilate Antichrist. (2 Thess. 2:3-9)

When St. Paul wrote those words, that falling away was at most only in its earliest stage and pagan Rome still stood in the way of Antichrist’s birth. Its rise to power was still future and its ultimate revelation and destruction would come at the Lord’s Second Advent: “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.” (2 Thess. 2:8) Since none of these things had yet occurred, Christ’s Second Advent had not yet set in.

St. Paul had previously taught the Thessalonians that the Lord’s return would be invisible, otherwise they would never have fallen into the error of believing that it had already occurred. St. Paul’s arguments in refuting that error clearly imply that he and they believed that our Lord would be invisible to human eyes at His return. St. Paul pointed out the unfulfilled prophetic signs which must precede Christ’s Second Advent, thus proving that our Lord was not present at that time. His arguments would have been clumsy, indirect and decidedly weak if the Lord were to be visible to the natural eyes of all mankind at His return, but they were cogent, direct and clear proof when considered in the context of the invisibility of the Lord’s return.

(10) Jesus is now a spirit being. Since His resurrection, our Lord is no longer a human being, but a spirit being. As a spirit being, He of necessity has a body that is invisible to our natural sight. Hence the manner of His return must be invisible.

Having given the Bible evidence that the manner of the Lord’s return is to be invisible to men’s natural sight, we now consider the Bible proofs that He is now a spirit being.

PROOFS THAT JESUS IS NOW A SPIRIT BEING

That the Lord since His resurrection is no longer a human, but a spirit being, can be demon­strated to be scriptural from twelve standpoints:

(1) God’s Word directly tells us that Jesus is now a spirit being. St. Paul expressly states that the Adam of the Garden of Eden was not a spirit, but a human being, and that the last Adam, our resurrected Lord, is a spirit: “And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” (1 Cor. 15:45-46) He then shows that the first Adam had an earthly body made of material substances while the second Adam, our Lord, had a body made of spiritual substances: “The first man is of the earth, earthy: the second man is the Lord from heaven.” (1 Cor. 15:47) These verses prove that our Lord was raised from the dead a spirit being with a spirit body, and not a human being with a human body.

In addition, St. Paul directly calls our Lord Jesus a spirit: “Now the Lord is that Spirit.” (2 Cor. 3:17) He later writes: “Though we have known Christ after the flesh, yet now [and] henceforth know we him [so] no more.” (2 Cor. 5:16) He no longer knew Christ as a human being, although he had once known Him as such, before our Lord’s death. This shows that Jesus was then no longer a human being although He had previously been a human being. Another scripture is strongly to the point: “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.” (1 Pet. 3:18) These verses prove that our Lord is now a spirit being and invisible to our natural sight.

(2) The joint-heirs of Jesus are to be spirit beings. The saints were promised spirit bodies: “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption . . . It is sown a natural body; it is raised a spiritual body.” (1 Cor. 15:42, 44) The Scriptures clearly teach also that the bodies which the saints receive in the resurrection are just like Jesus’ resurrection body: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.” (1 John 3:2)

The same thoughts are taught in other scriptures: “As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.” (1 Cor. 15:48-49 – see also Phil. 3:21) Thus these verses prove that the saints receive spirit bodies in the resurrection and their bodies are like our Lord’s resurrection body.

(3) Jesus has inherited the Kingdom of Heaven, which flesh and blood cannot inherit. A human being cannot inherit the Kingdom of Heaven unless he gives up his humanity and becomes a spirit being: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.” (1 Cor. 15:50) Humanity cannot be transubstantiated and taken to heaven. To gain the heavenly resurrection one must be changed from human nature to a spiritual nature; the human body is not converted into that of another nature, as St. Paul clearly teaches. (1 Cor. 15:50-54)

This was also Jesus’ teaching to Nicodemus: “Jesus answered, Verily, verily, I say unto thee, Except a man be born of water [the Truth] and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:5-8) One must become a spirit being to enter the glorified phase of the Kingdom of Heaven. One born of the Spirit can come and go like the wind, invisible to mankind. Jesus became a spirit being at His resurrection. (Col. 1:18; Rev. 1:5; Heb. 1:3-5; Acts 13:33)

(4) Jesus is now the exact image of the Father’s person. While in the flesh, Jesus was “a little lower than the angels” as St. Paul declares. (Heb. 2:9) Being lower than the angels is an essential attribute of the human nature (Heb. 2:6-7), but the Bible clearly teaches that since His resurrection Jesus is higher than the angels. He is a divine spirit being – the exact image of the Father’s Person. (Heb. 1:3)

(5) Jesus became human only to ransom us. Jesus only became human so that He could die as our ransom, so that He could “taste death for every man.” (Heb. 2:9) Having fulfilled the purpose for which He became a human being, He had no more need of the human nature; therefore, we may be sure that He no longer has it. He is now a spirit being and as such must be invisible.

(6) Our Lord was not eternally reduced to a lower nature. Had our Lord taken back His humanity when He arose from the dead, He would be eternally reduced in nature. While in His pre-human condition, He was next to the Father and higher than the angels, but He became lower than the angels when He gave up His pre-human nature. If He had taken back and eternally retained His humanity in His resurrection, He would thereby be everlastingly lower than the angels and eternally degraded in nature. However, the Scriptures clearly teach that instead of now being lower than the angels, He is highly exalted above them. (Heb. 1:3-5; Eph. 1:20-22; Phil. 2:9-11; Rev. 5:11-13) Hence He did not take back His humanity in His resurrection and is now a spirit being.

(7) Jesus did not take back the ransom price. The Ransom doctrine is the basic doctrine of the Bible. The Scriptures teach that Jesus gave up His perfect humanity as our Ransom price. (Matt. 20:28; 1 Tim. 2:5-6; John 6:51) Had He taken back His humanity – His flesh – when He arose from the dead He would have taken back the Ransom price and thus invalidated His entire redemptive work. He would have left us in irretrievable ruin and made the entire Plan of God a failure! This fact alone demonstrates that the doctrine that our Lord arose from the dead a human being is false and the doctrine that He arose from the dead a spirit being is true.

(8) God’s perfect character would not allow Him to violate His oath to Jesus. God promised with an oath that if Jesus continued faithful unto death He would exalt Him above all other natures. If God had resurrected Jesus in the human nature, despite the fact that Jesus had been faithful to the last degree, He would thereby have degraded Him in nature forever and would have violated His oath to Jesus to make Him heavenly, spiritual, “as the stars of heaven.” (Gen. 22:16-17; Gal. 3:16; Heb. 6:17-20) The perfection of God’s character and His promise and oath to Jesus guarantee that Jesus was resurrected as a spirit in the highest of all spiritual natures, the divine nature.

(9) Jesus is a fully developed New Creature. Jesus passed through the various stages of character development as a New Creature from begetting to the birth of the Spirit. The Scriptures assure us that His character reached perfection as a New Creature, a perfect spiritual character. (Heb. 2:10; Heb. 5:8- 9) Hence His affections were completely detached from earthly things and fully attached to heavenly things. (Col. 3:1-4)

As a New Creature all His aspirations were crystallized in heavenly-mindedness, and thus were unchangeably adverse to the earthly-mindedness of human nature. This implies that if He had been raised from the dead as a human being, He would have proceeded to sacrifice His humanity again unto death. But the Bible teaches us, “Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.” (Rom. 6:9) Therefore He was not raised from the dead a human, but a spirit being.

(10) A human being could not hold the office of Savior. A human being would be unable to minister to the countless needs of God’s children scattered all over the earth. A human being could not thwart the attempts of Satan, the demons and fallen men against His Elect. A human being could not bind Satan and his fallen angels, destroy Satan’s empire and establish God’s Kingdom. A human being could not awaken all the dead, restoring their individualities and personalities. A human being could not restore the human race to perfection and the earth to paradise through a mediatorial reign. Nothing short of a divine being could do all these things, which will constitute the chief features of His ministry to the world of mankind in the Millennial Age. Therefore, as a divine being He is forever invisible to men’s physical sight.

(11) A human being could not hold the office of God’s Vicegerent. The Bible most clearly teaches that God does all things by Christ. (1 Cor. 8:6; Matt. 28:18; Eph. 1:20-23; Phil. 2:9-11; Phil. 3:21; Col. 1:15-19; Heb. 1:3-5; Rev. 5:11-13) This means that He is the Father’s Vicegerent throughout the universe. The duties of such an office cannot be performed by a human being. To mention but one item among millions, how could a human being, a being lower than an angel, exercise control over angels, heavenly principalities, powers, thrones, dominions, cherubim and seraphim? Accordingly, we see that He is no longer a human being, but a spirit being.

(12) Jesus’ various appearances to the disciples after His resurrection prove He is not a human being. After His resurrection and before His ascension, Jesus appeared to the disciples in different bodies that He created, sometimes appearing through closed and locked doors. In doing this He had the two-fold purpose of proving to them that He was alive from the dead, and that He was changed in nature from a human to a spirit being. The disciples believed, in harmony with God’s Word, that the dead are dead and therefore can know and do nothing. (Eccl. 9:5) Thus His simple act of announcing Himself to be alive and doing some­thing when He appeared to them were sufficient proof to them that He was alive from the dead. From His appearances to them in different bodies, they gradually drew the conclusion that none of the bodies that they saw was His real resurrection body and that His resurrection body was spiritual and could not be seen with human eyes. Thus He convinced them quickly that He was alive, and gradually that He was no longer a human being, but a divine spirit being.

Based on all the above evidence, it is conclusively proven that Jesus is now a spirit being of the divine nature and that He will forever remain invisible to men’s physical sight. Therefore, the Lord’s return is to be invisible to men’s natural sight, though visible to their mental perception.

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The above is derived from Chapter VIII of Epiphany Volume 17, The Millennium, written by Brother Paul S.L. Johnson. It has been condensed and edited to adapt it to the paper format.

Write to us at: epiphanybiblestudents@gmail.com

NO. 752: “I AM ALIVE FOR EVERMORE”

“But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:20)

The death of Christ, along with His resurrection, is the greatest event in history. The death of Christ without His resurrection would have left the human race just as helpless and hopeless as before. The word “death” signifies the absence of life when it is applied to our Redeemer, just as truly as when it is applied to others. The following scriptural statements applied to Him while He was dead just as they apply to other dead persons: “For the living know that they shall die: but the dead know not any thing;” (Eccl. 9:5) and, “Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave [sheol], whither thou goest.” (Eccl. 9:10)

No religion in the world other than that taught in the Bible teaches the resurrection of the dead. All other philosophies assume, in contradiction of the Scriptures and contrary to reason, facts, and all the evidences of the senses, that the dead are not dead, but are instead more alive than ever before. It is because so many Christian people have absorbed much of such philosophies on this subject of death that to many of them the resurrection of the dead is considered a superfluous matter, to say the least.

Consider their reasoning on the subject. If Abraham lived 175 years in this world and at death passed into the spirit world more alive than ever, he has therefore been enjoying himself in spirit surroundings for the past four thousand years. They can see no reason why he might not continue to enjoy himself just as well for all eternity in that condition. Indeed they can argue forcefully and logically that if, according to their expectations, his eventual resurrection will mean a return to earthly conditions after so long an experience in spirit conditions, he doubtless would, if given his choice, prefer that there should be no resurrection.

The problem is that the scriptural teachings on the subject are wholly overlooked in such reasoning. According to the Scriptures, Abraham has known nothing since he died, and the moment of his resurrection will mean the revival of all his previous experiences and hopes at a time and under conditions which will permit all of God’s gracious promises to him to be fulfilled. Without resurrection he would be, as atheists would claim, “dead as a door nail.” From this scriptural point of view it will be readily seen that the resurrection of the dead is an all-important subject; all hopes of eternal life depend on it.

“IF THERE BE NO RESURRECTION”

Our opening text is from the chapter which explains the subject of resurrection in more detail than any other chapter in the Bible. It assures us that Christ was dead and that He is arisen from the dead. In this it agrees with our Lord’s own words, “I am he that liveth, and was dead; and, behold, I am alive for evermore.” (Rev. 1:18) How plain and forceful are these words when given their proper weight, their true significance! Life and death are here referred to as opposites – He is not dead now, but is alive; when He was dead He was not alive. It seems strange that it should be necessary to examine so simple a statement. It surely would not be necessary to discuss the matter at all with thinking people were it not that the error of thinking of the dead as being alive is so prevalent, so deeply entrenched in all our minds and in all our thoughts.

Further, our text declares that our Lord in His resurrection became the “firstfruits of them that slept.” What does this mean? It means what the Apostle states elsewhere: “That Christ should suffer, and that he should be the first that should rise from the dead . . .” (Acts 26:23) Again: “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” (Col. 1:18) None before Jesus was ever resurrected, though a few were temporarily awakened, resuscitated – for instance, Lazarus, the daughter of Jairus, and the widow of Nain’s son. Jesus was the first to be raised completely out of death’s power to perfection of life and being on any plane of existence. And as we have seen, the word “firstfruits” carries with it the implication that there are to be others who similarly will pass completely out of death conditions into perfect life conditions.

In his treatise on resurrection, the Apostle Paul sought to impress upon his listeners the importance of this doctrine in the Christian religion. At the time he was writing, Greek philosophies were becoming prevalent in all parts of the civilized world. Imbued with the Platonic theory that the dead are actually alive, many who became interested in Christ were trying to square the Platonic view that there is no death with the Christian view that death is the penalty for sin, but that Christ paid that penalty, making possible the resurrection of the dead. The prevalence of this erroneous thinking compelled the Apostle to state the truth in the most forceful terms:

“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: 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. 15:12-18)

There is no reasonable basis for misunder­standing these plain statements. It is only deep-seated errors that have hindered us from understanding the true meaning of these inspired words. They mean what they say: if Jesus had not been raised from death to life but instead had remained dead, He would not have completed the work He undertook to do. He would not have become the Savior, the Deliverer. It is true that His death was necessary as the redemption price, but there was also another part of the divine plan. If He accomplished the sacrifice in a manner satisfactory to the Father, He would be raised from death to a plane of existence higher than the human nature. He would be raised to the divine nature, and would then have the opportunity of presenting the merit of His sacrifice to the Father, first on behalf of the Church and subsequently for the sins of the whole world.

If He was not resurrected but instead remained dead, it would be proof that He had failed to meet the Father’s requirements. If He remained dead and not resurrected, then He could never present His sacrifice on our behalf, could never appear as our advocate and mediator, could never secure our release from the sentence of death, and could never be our helper to bring us back into harmony with the Father. Consequently, the Apostle states that all the teachings of the Apostles are false if Christ was not resurrected, because they are all built upon one central fact: “Him God raised up the third day.” (Acts 10:40)

If Christ did not rise from the dead it proves that our hope of forgiveness of sins through the merit of His sacrifice is a vain one – then He did not appear on our behalf; He did not offer the merit of His sacrifice in mediation of our sins; we are not reconciled to the Father; we are yet in our sins; we are yet under condem­nation; we are without hope. As the Apostle puts it, “If in this life only we have hope in Christ, we are of all men most miserable.” (1 Cor. 15:19)

But then comes our opening text, in which the Apostle reassures us that Christ did in fact arise from the dead: “But now is Christ risen from the dead, and become the firstfruits of them that slept.” (1 Cor. 15:20) He continues his argument by pointing out that as the whole world came into the death condition by one man’s disobedience, all will be rescued from that condition by the obedience of another man: “For since by man came death, by man came also the resurrection of the dead. 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; afterward they that are Christ’s at his coming.” (1 Cor. 15:21-23)

Thus Paul proves that the resurrection is for all mankind. God divides the salvation of mankind into two parts. The Christ class (head and body) are the “firstfruits” – they are first in rank and first in time and will be resurrected to the spirit nature. Then those of the world who by faith become Christ’s during the Millennial Age, those who will be “Christ’s at his coming,” will be resurrected to perfect human life. This evidently does not refer to the Church because they were Christ’s before His second advent and constitute the first fruits along with Him.

The Apostle then states the end result of Christ’s reign: “For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1 Cor. 15:25-26) There will be a full release from death, which is the great enemy. This shows the importance of the resurrection, not only for Jesus but also for all who will ultimately be blessed through Him as the Savior.

A FORCED CONCLUSION

Those who think of the dead as being alive, but still desire to somehow apply the scriptural teachings about the resurrection, have been forced to conclude that it is a resurrection of the human body that is promised. This is a mistake. It is the being or soul that has the promise of a resurrection, and some beings or souls are to be resurrected to one plane of existence and others to another plane. The promise to the Church of Christ is a resurrection in a spirit body.

When the Apostle describes the resurrection of the dead he is referring to the resurrection of the Church, born again to a new nature, a spiritual, a heavenly nature. Of the being or soul of the members of the Church he says, “So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.” (1 Cor. 15:42-44)

Although he does not particularly discuss the resurrection of the remainder of mankind, the Apostle intimates that not all will be raised spiritual or celestial bodies, and he explains that there is a glory for the celestial and a glory also for the terrestrial or earthly. He proceeds to contrast the first Adam, of the earth earthy, with the second Adam, the heavenly Lord, saying, “And so it is written, The first man Adam was made a living soul [an animal being], the last Adam was made a quickening [life-giving] spirit.” (1 Cor. 15:45)

It was not until our Lord’s resurrection, however, that He became a life-giving spirit. As the Apostle Peter declares, He was “put to death in the flesh, but made alive in the spirit.” (1 Pet. 3:18, ASV) These two Adams are samples or patterns of what mankind may attain to in the resurrection: the Church is to attain to the likeness of the second Adam, the world to the likeness of the first Adam – “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)

Only the Church of this Gospel Age has been granted the opportunity of becoming spiritual children of God, joint-heirs with Christ their Lord. Theirs is the great blessing, the privilege of the first resurrection, concerning which the Scriptures declare, “Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.” (Rev. 20:6) It is this wonderful hope that God has set before the Church in the Gospel, the hope of participation with the Redeemer in the sufferings of this present time and also in the glories that shall follow. This hope is attainable in and through and by the first resurrection, of which the Lord was the first fruits.

The world’s oppor­tunity for a resurrection will come subsequently. This is described elsewhere as “restitution” (Acts 3:21), a return to all that was lost in Adam – a return to the likeness of God in the flesh which Adam had before he transgressed. During the period of His Millennial Kingdom, all of His children may attain to it through the redemption which is in Christ Jesus, if they are willing. The world has a glorious resurrection hope in Christ, but the hope of the Church excels in glory, honor and immortality.

“MANY INFALLIBLE PROOFS”

Seeing the great importance of the resurrection of Jesus, it is no wonder that the Scriptures lay great stress upon it, providing various proofs and demonstrations intended to establish our faith in it. All four of the evangelists describe our Lord’s resurrection and manifestation to His Apostles in great detail. Luke begins the book of Acts with this assurance: “To whom [the Apostles] also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God.” (Acts 1:3)

The Apostle Paul begins his dissertation on the resurrection by noting how it was witnessed by many: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.” (1 Cor. 15:3-8)

Mary Magdalene had the honor of being the first witness to our Lord’s manifestation of Himself after His resurrection. She had been at one time possessed by evil spirits, but being freed from their domination, she became a faithful and loyal follower of Jesus. She was not the Mary, sister of Lazarus and Martha, neither was she Mary the “sinner,” who washed our Lord’s feet with her tears in the Pharisee’s house. She is called Mary Magdalene, probably because her home town was Magdala.

Early on the morning after the Sabbath – the first day of the week corresponding to our Sunday – Mary had an appointment with others of the Lord’s friends to go to the tomb with spices to embalm His body. Because of the lateness of the hour of His crucifixion on the preceding Friday, it had been impossible to complete this work because under the Law no such work was permissible on the Sabbath. Their thought was to take advantage of the very earliest opportunity for the embalming before decomposition could set in. Arising earlier than her companions, Mary went alone to the sepulcher. Looking in, she saw that the body of Jesus was gone. She was distressed and wept, not knowing why His body had been removed and to where. Then stooping down again to look through the low door of the sepulcher, she saw two persons in white raiment, whom she recognized as angels, sitting at the head and foot of the place where Jesus’ body had lain, as though they were keeping guard. They asked her why she wept; she answered because they had taken away her Lord and she knew not where they had laid Him.

Turning, Mary saw a man that she took to be the caretaker of the garden where the tomb was located. He also asked why she wept, and she appealed to Him that if He had removed the body to tell her where it was so that she could take charge of it. Nothing about this person indicated that He was Jesus. He looked like a gardener and probably had on gardener’s clothing. His own clothing we know had been appropriated by the soldiers who crucified Him, and the linen burial clothes were still lying in the tomb. Then Jesus called her by name, saying simply, “Mary.” Probably because He spoke in the old familiar voice, she recognized that the one before her was her Lord – although in a different body, in another form, but still the Lord. Our risen Lord evidently revealed Himself to Mary only by His voice.

She simply uttered the word, “Rabboni” meaning, “Master.” Her first impulse was likely to embrace Him, but Jesus told her not to linger in His presence, but instead to go and spread the news to the disciples: “Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.” (John 20:16-17)

Later in the day, two of His disciples were walking to Emmaus when the Lord overtook them, inquiring why they appeared to be in deep sorrow. They did not know Him; they did not see the wounds caused by the nails in His hands and feet; they did not see His familiar features nor His familiar clothing. One of them asked, “Art thou only a stranger in Jerusalem, and hast not heard the things which are come to pass there in these days . . . Concerning Jesus of Nazareth . . .?” (Luke 24:18-19) They then told Him of all that had transpired.

He took that opportunity to open the Scriptures to them: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” (Luke 24:27) He doubtless pointed out to them how the prophecies foretold the necessity that Messiah should thus suffer in order to enter into His glory, in order that His Kingdom might come, in order that mankind might be blessed, in order that an elect Church might be gathered to be associated with Him in the blessing of the world.

After being with Him for probably several hours, they approached their destination and they prevailed upon Him to stay and take the evening meal with them. It was then in the breaking of bread that their eyes were opened and they recognized Him. Something about His words or about His manner of giving thanks told them at once that this was their Lord. He then immediately vanished.

“A SPIRIT HATH NOT FLESH AND BONES”

The two disciples then returned to Jerusalem and joined the others who were meeting behind closed doors in fear of the Jews. As they discussed all that had happened, Jesus appeared suddenly in their midst. They were astounded and afraid. How could anyone enter the room while the doors were closed? Surely the being before them must be a spirit. The Master stilled their fears saying, “Peace be unto you.” They were still terrified and He soothed them: “Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:36-39) They were then filled with joy as they realized the truth.

All who realize this great fact of our Lord’s resurrection from the dead, all who have any concept whatever of its importance in the divine plan for our salvation, are likewise filled with joy.

Some may think that Jesus contradicted the thought that He was a spirit when He said that a spirit does not have flesh and bones, but the two thoughts are in harmony. They were not seeing the spirit Jesus, they were merely seeing the flesh and bones which the spirit Jesus assumed for the purpose of conversing with them, just as the angels assumed flesh and bone bodies when they made certain communications as recorded in the Old Testament Scriptures. He did not say that a spirit does not have flesh and bones as I have, but rather as you see me have.

The spirit Jesus manifested Himself to them through the flesh and bones and clothing. He knew if they could but realize that they were looking at flesh and bones they would be calmer and less afraid. Jesus would then be better able to instruct them about His resurrection and to give them lessons preparing them for their future work as His representatives in the world when He was gone. This was the object of His various manifestations during those forty days.

There were about eleven such manifestations and they were very brief. On two occasions they saw Him in a body of flesh resembling the one He had when crucified. This helped them also to grasp the reality of the resurrection and accept that He was no longer dead. The fact that He appeared in different bodily forms proved to them conclusively that none of these forms was His own proper one.

Doubtless it was for this same reason that He remained forty days, manifesting Himself only occa­sionally, yet invisible to them the remainder of that period. Although they were gradually learning not to expect Him again in the flesh, they nevertheless began to realize that He was always present with them and watched over them. They were thus better able to understand that He could leave them and yet still be present with them and have guardianship of all their interests. He was sending them forth as His special representatives in the world as His words indicated, “Peace be unto you: as my Father hath sent me, even so send I you.” (John 20:21) Jesus Christ was the Father’s representative; His followers are the special representatives of their Lord and Head and through Him and in Him they are representatives also of the Father.

WHY THE DIFFERENT FORMS?

We may be sure that there was some good and wise purpose served by the Lord’s actions when He appeared in various forms and later vanished. We may be sure that nothing was done without a purpose, especially at such a critical time. It is for us to reverently examine the matter and note the purpose of such manifestations. We accept them to be as follows:

First, our Lord’s appearances served to convince the disciples that He was no longer the fleshly Jesus they had known for several years. They would be convinced that although He was put to death in the flesh, He was quickened in the spirit, and that henceforth He was a spirit being. They knew about angels – Mary herself had seen two in the sepulcher. They knew that angels could appear and disappear; they knew that angels could assume human form and flesh; they knew from the record that angels had appeared to Abraham and had eaten a meal with him, and that Abraham did not know that they were angels until subsequently.

Secondly, our Lord’s appearances showed His disciples that not only was He no longer dead, but that now He could go and come like the angels; He could appear and disappear; He could manifest Himself in the flesh or be present without flesh; He could create clothing as well as flesh, yet none of the clothing and none of the flesh were the same as they had seen in previous contacts. The soldiers still had Jesus’ clothing and no one knew where His flesh was. They learned what we know: Jesus was not raised in the flesh. We know also that the elements of the fleshly body are not at all necessary to God for the creation of a spirit body.

How appropriate it was that our Lord thus illustrated in His own person the very lesson He had given Nicodemus: “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. . . . The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.” (John 3:6, 8)

“YE SHALL BE WITNESSES UNTO ME”

The disciples, however, would not be fully able to appreciate this lesson until after Pentecost, when the Holy Spirit was poured out. Prior to Pentecost, only Jesus alone had ever received the Holy Spirit in the sense of a begetting, although the Prophets had received it in the sense that it worked in them and through them. This is in harmony with the statement elsewhere made, that “the Spirit was not yet given; because Jesus was not yet glorified.” (John 7:39, ASV)

In other words, God could not communicate His spirit to any until after the merit of Christ’s sacrifice had been appropriated to them. This was done after the Lord ascended up on high, there to appear in the presence of God on behalf of the Church. The Holy Spirit was then immediately poured out in Pentecostal power and blessing.

Although the disciples had not yet received the Holy Spirit, the Lord wanted them to know the blessing that was to come to them: “But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth.” (Acts 1:8, ASV) He wanted them to understand that the Holy Spirit would not be a person, but the Father’s spirit and His own spirit – the breath or spirit of God, the breath or spirit of Jesus, the spirit of truth, the spirit of holiness, the spirit of a sound mind. He illustrated this thought thus: “And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit.” (John 20:22, ASV)

Our Lord declared to the Apostles that they might forgive or not forgive sins: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” (John 20:23) This does not imply the Catholic belief that a priest may remit sins through the sacrifice of the mass. Rather, the thought is that under the guidance of the Holy Spirit the Apostles in particular, and to a lesser extent all of His followers, would be able to know the terms and conditions on which sins would or would not be forgiven by the Lord.

Every true child of God, when brought into contact with penitent sinners, should render them assistance by showing them the terms by which their sins may be forgiven by the Lord. If anyone displays heart repentance, the desire to make restitution to the extent of ability, faith in Christ and the desire to walk in His ways, we may assure him that his sins are forgiven. It is not that we have the power to forgive sins; but if we know the Master and know His mind, we can speak for Him as His mouthpiece, declaring the terms of reconciliation. Whoever knows about his own sins, should also know how to direct and assist others about their sins.

(Based on Reprint 3563.)

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NO. 751: "THE LIVING BREAD" - SOME THOUGHTS FOR THE MEMORIAL

No. 751

“I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.” (John 6:48-51)

The annual observance of our Lord’s death occurs this year after 6 p.m., April 5. The date is determined by this method: The moon nearest the Vernal Equinox becomes new in Jerusalem on March 24 at 11:28 a.m., thus establishing 6 p.m. March 23 as the beginning of Nisan 1. Counting forward to the beginning of Nisan 14, we arrive at 6 p.m., April 5. Any time that evening after 6 p.m. would be proper for the celebration.

From our opening text we see that the manna of the wilderness was a type of our Lord Jesus, the true manna for our souls, feeding upon which we may attain eternal life. We sympathize with the Jews who heard the Master’s words, realizing that in their fleshly condition, unenlightened by the Holy Spirit which was not yet given, it was impossible for them to comprehend the significance of the deep things of God contained in them. Indeed, we see that the majority of Christians today but faintly comprehend their meaning.

How is our Lord’s flesh the bread of life to those who eat it? Bread is called “the staff of life” to mankind, a basic or necessary food on which this present life depends. Hence it is an appropriate symbol of our Lord and the graces and virtues in Him which sustain new life. Our Lord’s flesh was uncontam­inated, free from sin – “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) This was necessary because our Father Adam, having been created in a similar condition of sinless flesh, transgressed the divine law and became a sinner: his flesh came under the divine sentence of death and became corrupt, both morally and physically.

It was necessary for there to be the man Christ Jesus, whose sinless flesh could be accepted as the ransom price, the offset, the full equivalent in place of Adam and his flesh which had become defiled through sin. The Scriptures explain that it was for this purpose that our Lord Jesus left the glories and honors of the higher nature and condition: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:9) Note our Redeemer’s own words: “The bread that I will give is my flesh, which I will give for the life of the world.” (John 6:51)

Thus we see that the giving of our Lord’s unblemished flesh was a corresponding price for father Adam’s condemned flesh; it constituted the purchase price which not only redeemed father Adam, but also the entire race in his loins at the time of his transgression. We praise God for the undefiled flesh of our Redeemer. The various claims to the effect that a knowledge of the historic Christ and of His sacrifice for sins is unnecessary to salvation are untrue. None can have eternal life except by partaking of His broken body: “Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.” (John 6:53)

THE PASSOVER LAMB

There has only been one Passover night, the one in Egypt when the Angel of Death passed through Egypt slaying every firstborn of man and beast. The annual observance of the Jewish Passover is simply a memorial of that great event. When we look back to that event, we note the types and antitypes: Egypt was a type of the world; Pharaoh, Egypt’s king, was a type of Satan, the prince of this world; the bondage of the Israelites was a type of the bondage of the human race to sin and death; Moses was a type of Christ, head and body; the deliverance of the Israelites under the leadership of Moses was a type of the ultimate deliverance in the next age of all who love God and who desire to do sacrifice to Him, under the leadership of Christ; the destruction of Pharaoh and his hosts was a type of the final overthrow of Satan and his servants.

The passing over or deliverance of Israel’s firstborn from death in the night before all the people went forth from the bondage the next day was a type of how God has passed over, spared, given life to, a certain class during the Gospel Age, the “night” before the full introduction of His Millennial Kingdom when all who love and seek righteousness will be delivered. The class delivered, spared, passed over during this night, while God’s people are in the world and under the evil influence of the prince of this world, is merely and only the firstborn – the Church – the “church of the firstborn, which are written in heaven.” (Heb. 12:23)

In order that the firstborn in the type might be passed over, it was necessary for every household to kill a lamb without blemish, sprinkle its blood upon the door-posts of their houses, and eat its flesh within with unleavened bread and bitter herbs. This Passover lamb was a type of Jesus, as John the Baptist pointed out when he said, “Behold the Lamb of God, which taketh away the sin of the world.” (John 1:29) The antitypical firstborn, the elect Church, must eat of the flesh of the Lamb, as the literal firstborn of Israel ate of the flesh of the typical lamb. Their hearts also must be sprinkled with the precious blood from all consciousness of evil, from all willful association with sin. The “bitter herbs” signify the trials, oppositions, persecutions, difficulties and crosses of the human will and are necessary to their feeding upon our Lord’s flesh which was given for the life of the world.

The Scripture which refers to our Lord as “the Lamb slain from the foundation of the world” (Rev. 13:8) indicates to us that all the details of the Passover were clearly in the mind and plan of God, not only since the fall of Adam under the death sentence, but from long before Adam’s creation. It thus assures us that love was in God’s heart toward His creatures from the beginning, although for centuries only the justice of God was manifest. Divine love was not manifested until the First Advent of Jesus: “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him.” (1 John 4:9)

THE LORD’S MEMORIAL SUPPER

Being Jews, our Lord and the Apostles were obligated to keep the Jewish Passover Supper, and they kept it for the last time the night before He was crucified. After observing the Passover that night, Jesus instituted the “Lord’s Supper” - the bread and the wine, which was to replace the lamb and unleavened bread. When He said, “This do in remembrance of me,” He was telling His followers to discontinue the memorial of the Passover in Egypt, and to thenceforth use the bread and the wine in memory of Him. There is no record that the Apostles ever again partook of the lamb and the unleavened bread in observance of the Passover in Egypt. The Lord’s Memorial Supper was a separate institution and designed to take its place. (1 Cor. 11:23-26) In giving the symbols of the bread and the fruit of the vine to represent His own flesh and blood, our Lord wished us to recognize two things:

(1) He is the antitypical Lamb and the antitypical Passover is the passing over or sparing of the Gospel Church and her deliverance from death to newness of life in Christ and to a share with Him in the first resurrection.

(2) The unleavened bread and the wine emblemize the body and blood of the true Lamb and take the place of the typical Paschal lamb. The bread and the wine are not the antitypes of the lamb; rather they are the symbols, figures or represen­tations of Jesus, the antitypical Lamb.

Consequently, partaking of the unleavened bread and the fruit of the vine are matters of small importance compared with what is symbolized: our partaking of and feeding by faith upon our Lord. Many have partaken of the emblems who have never tasted that the Lord is gracious, while others may have tasted of the Lord’s grace and never had the privilege and opportunity of partaking of the emblems of His broken body and shed blood. We rejoice in our privilege to have both – the real feast in our hearts and the symbols which our Lord Himself had provided and instructed us to use.

THE SYMBOLS CONSIDERED

Consider how eating natural bread symbolizes the eating of Christ’s flesh. As the eating of natural bread involves its assimilation and absorption into our bodily systems, our eating of the flesh of Christ signifies the following:

(1) Our appreciation of the fact that He was sinless, and a suitable sacrifice on our behalf.

(2) Our faith in the fact that He did give Himself a ransom for all.

(3) Our conviction that this sacrifice was acceptable to the Heavenly Father, as evidenced by our Lord’s resurrection from the dead.

(4) Our desire that the purity and separation from sin which Christ possessed be imputed to us – the renouncing of our relationship to the first Adam, and our acceptance of the hoped-for life through the second Adam, based upon His sacrifice – His flesh given for the life of the world.

Consider further that the bread was unleavened, leaven signifying sin in the type. The Apostle explains that the bread represents our Lord’s flesh upon which we feed by faith. Further, the Church of the firstborn having fed upon it and received of His spirit are reckoned as being members together in one loaf of unleavened bread. Thus he exhorts them to remember that, as a little leaven leavens an entire batch of dough, so a little sin might accomplish a great fermentation in their midst. Hence his admonition, “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven [rank wickedness], neither with the leaven of malice and wickedness [less rank but more insidious]; but with the unleavened bread of sincerity and truth.” (1 Cor. 5:6-8)

The Apostle compares advanced Christians, those who have purged their hearts of sin and consecrated themselves fully to the Lord, to a baked loaf of unleavened bread. He declares that, along with Christ, all such are members or parts of one loaf – all pledged to be broken, that they may be of life-giving power and influence to others. He says, “The bread [loaf] which we break, is it not the communion of [our participation as] the body of Christ? For we being mny are one bread, and one body: for we are all partakers of that one bread. (1 Cor.16)

Having thus considered the significance of the bread and having fed upon it in our hearts, we give thanks to God for the bread of eternal life. In passing the bread, remember our Lord’s words: “Take, eat: this is my body, which is broken for you: this do I remembrance of me.” (1 Cor. 11:24)

Next we consider the fruit of the vine and see that it symbolizes death, and not only death, but also the more or less degree of suffering associated with death. We see that the grapes must be crushed, trodden, sorely pressed, before the juice can be drawn out. And as we consider the juice of the grape as a symbol for the blood of Christ, His consecrated life, and then as a symbol of the consecrated lives of all those who have become joint-sacrificers with Him, we see that it was a most beautiful and fitting symbol. “The cup of blessing which we bless, is it not the communion of [our participation in] the blood of Christ?” (1 Cor. 10:16)

Our Lord likened Himself to the vine and His followers to the branches, and declared that it was His desire that they bring forth much fruit. The fruit of the vine which we use seems a fitting symbol of the fruitage of Christ, the vine, and the sufferings of all who would be faithful as members of His body, seeking to walk in His footsteps, spending themselves in glorifying God in their bodies and their spirits which are His. (1 Cor. 6:20)

Remember also our Lord’s response to two of the disciples of old who requested that they might sit with the Lord in His throne He informed them that they did not comprehend fully what their request implied of self-denial, saying, “Are ye able to drink of the cup [of ignominy and suffering] that I shall drink of, and be baptized with the baptism [death] that I am baptized with?” (Matt. 20:22) Although the Apostles could not comprehend this subject fully, our Lord was evidently gratified with their promptness to make the consecration. They declared themselves willing to endure the cross to win the crown, and He in turn pledged to them that, since this was the desire of their hearts, they should indeed be able to carry it out. If they continued to have the will to suffer with Christ, they would have the opportunity to have a share in His Kingdom, although He could not designate for them the particular place, that being in the Father’s hands. This gives us the encouraging thought that, however insignificant and weak we are, the Lord by His grace is both able and willing to carry us through. If we remain faithful to Him and His spirit of sacrifice, He will bring us off conquerors, and more than conquerors. (Rom. 8:37)

Let us then render thanks to the Lord for the cup – for the sufferings of Christ on our behalf for our redemption. In passing the cup, remember our Lord’s words, “Drink ye all of it; For this ismy blood of the new testament [New Covenant], which is shed for many for the remission of sins.” (Matt. 26:27-28) Let us have fellowship in His sufferings.

Having thus considered the symbols, we see they represent two things: First, they symbolize Christ our Passover slain for us, on account of which we keep the feast, seeking to abstain from sin and feeding upon the merit of our Redeemer. Secondly, they represent our consecration to Him and our pledge to be broken with Him for the good of others. For the Firstborns they have meant participation in His sufferings so that they may participate also in the glory that shall follow. To these are the promises: “If we suffer, we shall also reign with him.” (2 Tim. 2:12) “Now if we be dead with Christ, we believe that we shall also live with him.” (Rom. 6:8)

All advanced Christians are inspired with their Master’s spirit – a spirit of love to the Father, and to those who have the Father’s likeness, and to all mankind. It is to these that the Apostle says, “Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.” (1 John 3:16) This willingness and desire to be broken for the good of others is the result of ourfirst feeding upon our Lord’s broken body and receiving of His spirit, mind, disposition, and love.

FIRST FRUITS AND AFTER FRUITS

The Scriptures call the Church of Christ the “church of the firstborn;” “a kind of firstfruits of his creatures;” and “the firstfruits unto God and to the Lamb.” (Heb.12:23; Jas. 1:18; Rev. 14:4) These expressions imply that ultimately there will be others of God’s family later born; they imply after fruits. Christian people in general seem to have overlooked the implication of these Scriptures, generally believing that only those designated in the Bible as the first fruits will ever be saved – that there will be no after fruits.

But the Passover type indicates that it was God’s purpose to save all Israelites. In that first Passover, all members of the household ate of the lamb and the bread. As a nation they represented all of mankind who will ultimately come into harmony with God and be granted everlasting life in the Land of Promise. Moreover, not only the firstborns, but all Israelites by divine command and approval partook of the annual Passover Memorial, the type of the Lord’s Supper. (Exod. 12:25-27; Josh. 5:10; 2 Ch on. 35:1-19) This types that all ultimate believers – the Youthful Worthies, as well as all New Creatures – may celebrate the Lord’s Supper.

It is important to note that there were two Passovers in Egypt – the one in which only the firstborns were passed over, and another greater one at the Red Sea. There, by divine power, the whole nation of Israel was miraculously delivered and led across the channel especially prepared for them by the accentuation of winds and tides. These “passed over” on dry land and were saved, while the hosts of Pharaoh, representing all who eventually will go into the Second Death, were overwhelmed in the sea and were destroyed. The passing over at the Red Sea pictures the ultimate deliverance from the power of sin and death of every member of Adam’s race who desires to come into harmony with God and to render Him worship, all who will ultimately become a part of Israel, for not one Israelite was left behind in Egyptian bondage.

Blessed are those whose eyes of faith see that Jesus was indeed “the lamb of God.” Let all the faithful in Christ Jesus, in every place, celebrate the Memorial in remembrance of God’s Lamb who redeemed us by the sacrifice of Himself. Such, in every place should assemble together, even if there be but two or three of like precious faith. And even the solitary ones may break the bread and partake of the wine, in heart communion with the Lord and with fellow believers.

(Based on Reprints 2291 and 5869, with pertinent additions.)

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“UNDER HIS WINGS”

“He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.” (Psa. 91:4)

In the midst of the “perilous times” of this “evil day,” how precious are the assurances of divine protection and care and personal love! We call to mind the gracious promises of our Lord: “For the Father himself loveth you, because ye have loved me, and have believed that I came out from God.” (John 16:27) “Let not your heart be troubled, neither let it be afraid.” (John 14:27)

But words of caution and wholesome counsel are also necessary; and he is not wise who turns a deaf ear to them. The comforting assurances are designed only for those who faithfully watch and pray. (Mark 14:38) Every soldier of the cross must heed the Apostle’s warning: “Put on the whole armour of God . . . that ye may be able to withstand in the evil day, and having done all, to stand.” (Eph. 6:11, 13) To such faithful ones are the blessed consolations of Psalm 91. While this Psalm seems to apply particularly to the Lord Jesus and the Church, especially in the end of the Gospel Age, it may be broadly applied to all faithful believers. Let us listen to its wise counsel:

“He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.” (Psa. 91:1) Having come to a knowledge of God’s willingness to accept us as His children, we place ourselves under the divine protection when we approach in His appointed way, through Christ our Redeemer, consecrating ourselves fully to His service. The world does not see the overshadowing wings of divine protection, but the faithful have a blessed secret realization of it. Praise the Lord!

“I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust.” (Psa. 91:2) These are the words of David. Here, as elsewhere, he personifies Jesus Christ. He thus addresses these words to His body, His Church.

“Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence.” (Psa. 91:3) He will deliver us from the deceptions of Satan, which will ensnare all not protected. Our Lord warned that the deceptions will be so subtle that, if it were possible, they would deceive the very elect. (Matt. 24:24) The protection is not from the destructive pestilences of physical disease, but from the moral and spiritual pestilences of false doctrine, which will destroy the faith of the unwatchful with subtle sophistry.

“He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler.” (Psa. 91:4) His Truth, the divine plan of the ages, is an ample shield and buckler to all who in simplicity of heart receive it and prove faithful to it. It is the armor of God which the Apostle urges all the faithful to put on – to appropriate, to meditate upon. They are to store up the Truth in mind and heart that they may be able, by its use, to withstand error and evil in very form presented to them in this evil day. The Father gathers His loyal and faithful children so close to His heart that they feel the warmth of His love, and their hearts respond: “For thou hast been a shelter for me, and a strong tower from the enemy. I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name.” (Psa. 61:3-5)

“Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day.” (Psa. 91:5) Both the Prophet Isaiah and our Lord spoke of the dark night, the time of trouble. The Prophet said, “The morning cometh, and also the night.” (Isa. 21:12) The Millennial morning will be immediately preceded by the great time of trouble, the night “when no man can work.” (John 9:4) So great will be the terror, tumult, and persecution of that night that no one will be able to work for the dissemination of divine truth. In comparison with the dark night that is coming, the present is called day. The arrow is the “bitter words” of the opponents of the Truth. (Psa. 64:3)

“Nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday.” (Psa. 91:6) Moral and spiritual pestilence spreads; its victims are those who are in darkness, ignorant of the Truth or unfaithful to it and hence unworthy of it. All such therefore lack divine protection and are subject to the strong delusions of error, even when the light of divine truth is shining upon the faithful at “noonday.” (2 Thess. 2:11)

“A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.” (Psa. 91:7) Although there will be a great falling away from the Truth, even among those who once received it with joy, those of uncompromising faithfulness who put on the ample armor of truth and righteousness will stand and not fall.

“Only with thine eyes shalt thou behold and see the reward of the wicked.” (Psa. 91:8) Those enlightened by the spirit of truth will see the recompense of those who reject the Truth or who prove unfaithful to it.

“Because thou hast made the Lord, which is my refuge, even the most High, thy habitation; There shall no evil befall thee, neither shall any plague come nigh thy dwelling.” (Psa. 91:9-10) No evils of the kind that befall the wicked will befall the shielded ones. Any other seeming trials and trouble will, under divine providence, work together for their good. (Rom. 8:28)

“For he shall give his angels charge over thee, to keep thee in all thy ways.” (Psa. 91:11) God will raise up some faithful messenger (pastor or teacher) to guard the faithful, watching over them as someone that must give an account. (Heb. 13:17) While it is true that false teachers will arise seeking to subvert God’s children by cunning sophistries, if they require a “Thus saith the Lord” for every element of their faith and carefully prove all things by the Word, they will be able to distinguish readily the true from the false.

“They shall bear thee up in their hands, lest thou dash thy foot against a stone.” (Psa. 91:12) The messengers will help and support against the stumbling stones of false doctrine, especially errors regarding that great fundamental rock-doctrine: the redemption through the precious blood of Christ – the “stone of stumbling” and “rock of offense to both the houses of Israel.” (Isa. 8:14)

“Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet.” (Psa. 91:13) Borne up in the hands of the Lord’s faithful messengers and under the constant protection of the Most High, God’s trusting, faithful children will triumph over every attempt of Satan to overpower or beguile them – whether he goes about loudly as a roaring lion or stealthily lurks serpent-like to insert his venomous poison.

“Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.” (Psa. 91:14) The Heavenly Father will deliver the faithful from moral and spiritual pestilence and will exalt the Church to joint-heirship with Christ.

“He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, and show him my salvation.” (Psa. 91:15-16) The faithful may be delivered at present according to their needs but the final deliverance will be in the resurrection. They will be made to understand God’s plan and will be rewarded with eternal life. (John 10:28-29)

Praise the Lord for such assurances of His loving care! “Bless the Lord, O my soul: and all that is within me, bless his holy name.” (Psa. 103:1)

(Based on Reprint 3331.)



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