NO. 820: GREAT JOY FOR ALL PEOPLE

No. 820

“Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.” (Luke 2:10-11)

Can we implicitly believe in this message sent by the angels? If so, it is surely “good tidings” – a message of “peace on earth and good will to men.” Such a momentous change from current conditions seems inconceivable, “For we know that the whole creation groaneth and travaileth in pain together until now.” (Rom. 8:22) But the words of the Prophet indeed assure us, “Weeping may endure for a night, but joy cometh in the morning.” (Psa. 30:5)

While darkness now covers the earth and gross darkness the people, in the “morning” of the New Dispensation the light of divine glory will arise. In the meantime, the Lord’s faithful must walk by faith and not by sight, and the Father’s word of promise must light their footsteps. (2 Pet. 1:19) Our Lord Himself is referred to as the “Sun of righteousness,” who will arise with healing (restitution) in His wings. (Mal. 4:2) His Church will also be with Him: “Then shall the righteous shine forth as the sun in the kingdom of their Father.” (Matt. 13:43)

The results will be the scattering of the ignorance, superstition, and darkness of sin which now prevails, and the enlightenment of all mankind. One of the first works of our Lord in the establishment of His Kingdom will be the binding of Satan: “And he laid hold on . . . Satan, and bound him a thousand years . . . that he should deceive the nations no more till the thousand years should be fulfilled.” (Rev. 20:2-3)

God’s Word assures us that every detail of that glorious plan has been worked out, and that nothing will fail: “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. . . . So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa. 55:9-11)

Our Lord said: “Blessed are they that mourn: for they shall be comforted.” (Matt. 5:4) The great majority of mankind have experienced much mourning and sorrow under the reign of sin and death, but there is comfort in the thought that the same large majority will be comforted and will receive joy during the promised “times of restitution of all things.” (Acts 3:21) All except the Church will share in that glorious restitution blessing, the faithful of the Church having before then received their richer blessing through the change of nature from human to divine.

The restitution work will begin following the great time of trouble which will usher in the Millennium. As soon as order and blessing are established under that glorious Kingdom, invisible to men except through its agents or channels, the awakening of the sleeping millions will gradually begin. They will be brought to an accurate knowledge of the Truth, and if they are rightly exercised in obedience to Christ, the great Mediator between God and men, they will gradually regain the perfection lost through original sin. If they become careless, they will receive “stripes,” that by these judgments of the Lord they may finally regain all that was lost. Their joys will be increasing with every step taken on the return journey back from sin and death to perfection of life. This opportunity for restitution is a message of joy unto all people, yet there is the indication that some will reject the divine favor and be “destroyed from among the people.” (Acts 3:23) Thus enlightened by the divine message, let our hearts be drawn nearer to the fountain of all grace.

(Based on a sermon given by Pastor Russell in 1908 and published in “Harvest Gleanings.”)

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“WE SEE JESUS”

It is once again the time of year when we consider the birth of Jesus. However, at the outset we would say that nowhere in the Bible are we told to remember His birth, although He emphatically told us to remember His death when He said, “This do in remembrance of me.” (Luke 22:19)

Most of our readers know that December 25 is not the correct date for Jesus’ birth. This date has been plucked out of thin air; the Atonement Day type and other Scriptures inform us that He was born on the tenth day of the seventh Jewish month, Tishri, Tishri being approximately our October. But we would not haggle about the exact date. We are persuaded that the Christian world does receive some moral uplift and spiritual encouragement through the observance of His birth, and we readily join with others in the observance. Many in Christendom reveal a milder and more pleasant spirit at that time.

If we were to ask many believers if they see Jesus – that is, do they understand Him – many would give a ready answer: “Of course, we do!” But how do we “see” Jesus? The Apostle Paul, referencing the Psalmist, had this commentary: “But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.” (Heb. 2:6-9; Psa. 8:3-9)

To present a proper foundation for our analysis, we quote from the Gospel of John: “In the beginning was the Logos, and the Logos was with God, and the Logos was a god. This was in a beginning with the God. Through it everything was done; and without it not even one thing was done, which has been done. In it was life; and the life was the light of men. And the light shown in the darkness, and the darkness apprehended it not. . . . The Logos became flesh, and dwelt among us – and we beheld his glory, a glory as of an Only-begotten from a Father – full of favor and truth.” (John 1:1-5, 14, Diaglott) This is quoted from the Emphatic Diaglott translation, and the following is a footnote from that same translation: “This term [the Logos] should be left untranslated for the very same reasons why the names Jesus and Christ are left untranslated. As every appellative of the Savior of the world was descriptive of some excellence in his person, nature, or work, so the epithet Logos, which signified a word spoken, speech, eloquence, doctrine, reason, or the faculty of reasoning, is very properly applied to him.” (See also 1 John 1:1)

We also quote from Philippians: “Christ Jesus, though being in God’s form, yet did not meditate a usurpation to be like God, but divested [emptied] himself, taking a bond-man’s form, having been made in the likeness of men; and being in condition as a man, he humbled himself, becoming obedient unto death, even the death of the cross.” (Phil. 2:6-8, Diaglott) Here is clear Scriptural proof that Jesus was a man – “made flesh” – “a little lower than the angels.”

“THE DUST OF THE GROUND”

“And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” (Gen. 2:7) When Jesus was born of the Virgin Mary, He began to partake of the foods common to man, and grew into a man of thirty years of age – the exact duplicate of Adam. He presented Himself to John in the River Jordan on the day He was thirty, the age at which the Jews reasoned, with Scriptural authority, that their males reached full manhood.

Analyzing this a little further, we know that vegetation grows from the earth – the dust of the ground – and is consumed by man as well as by flesh-producing animals, which are in turn eaten by man. We are all formed from “the dust of the ground,” even as Jesus was; and the record is clear: “For dust thou art, and unto dust shalt thou return.” (Gen. 3:19) Thus, at the age of thirty Jesus was in every detail an exact duplicate of Adam when God breathed the “breath of life” into him.

We do not infer from this that God was thirty years in producing Adam, but the moment he was animated, Adam was the exact image of Jesus when He was thirty. Jesus told the disciples that He came “to give himself a ransom for many.” (Matt. 20:28) The word “ransom” here is from the Greek lytron anti, which means an exact duplicate, or something in place of. Therefore, Jesus had to be an exact duplicate of Adam – no more, no less – so that He could provide the ransom for Adam, which no other human being was able to do. “They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give to God a ransom for him.” (Psa. 49:6-7)

“That disciple whom Jesus loved” (Jesus loved all but for some He had a special love) reveals the intimate acquaintance and understanding that the Apostles had of Jesus: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life [the Logos]; (For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal [aionian, ‘age-lasting’] life, which was with the Father, and was manifested unto us.)” (l John 1:1-2) In the words “our hands have handled,” the Apostle reveals the intimate relationship he had with our Lord when He was on earth – a comradeship of the closest nature.

“CALL HIS NAME JESUS”

We stress that the Apostle did not say, “We see Jesus Christ,” and there is good reason for this. When the angel was speaking to Joseph, the instruction was given: “Thou shalt call his name Jesus: for he shall save his people from their sins.” (Matt. 1:21) The name Jesus means “savior” or “God’s salvation.” From His birth to His baptism by John in Jordan, our Lord was known by the single appellation Jesus, and not Jesus Christ. Christ means anointed, and He did not become the “anointed” Savior until He received the Holy Spirit without measure at His baptism in Jordan.

Therefore, it was not Jesus Christ who was made “a little lower than the angels for the suffering of death”; because the Christ, the Anointed, was not sacrificed on the cross, but merely Jesus, the perfect man. Had Jesus the Christ been nailed to the cross, He would have offered much beyond what the man Adam had, because Adam was never anointed with the Holy Spirit; he was simply “a living soul” – a man from any viewpoint. Christ was not lower than the angels, and, when He said on the cross, “Father, into thy hands I commend my spirit” (Luke 23:46), He was referring to the spiritual life that had begun in Him at Jordan, which was raised from the tomb three days later: “Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil. 2:9-11) “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.” (Heb. 12: 2)

HIS POSITIONS AND TITLES

During His existence our Lord has held three positions in relationship to God, and these positions are indicated by three names:

Logos: Before His First Advent to the earth, He was known as the Logos – the Word. As the Word of God, He was the principal agent of God’s creation; He was second to God, but above every other creature in Heaven or earth. As the Bible tells us, “All things were made by him; and without him was not any thing made that was made.” (John 1:3) As the Logos, He was a spirit being not subject to being described with our limited knowledge.

Jesus Christ: St. Paul vividly described the situation when the Logos came to earth and became Christ Jesus: “Christ Jesus . . . made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men . . . and became obedient unto death, even the death of the cross.” (Phil. 2:5-8) “In the likeness of men” means He had the appearance of a man, although it was a most unusual likeness of men – so much so that Pilate exclaimed in admiration, “Ecce homo” – “Behold the man!” (John 19:5) St. Paul wrote of Him: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (Heb. 4:15) Although Pilate saw the excellent features of a most unusual man, he could not see that Jesus was “without sin.” Yet Jesus’ sinlessness had set Him apart from all men. Like David, we may all say, “Behold, I was shapen in iniquity, and in sin did my mother conceive me.” (Psa. 51:5)

Express Image of God’s Person: Jesus now and forever will occupy a third position, described by the Apostle: “Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.” (Heb. 1:3-4) In our earlier text, we learned that Jesus “was made a little lower than the angels” at His First Advent, but here we learn that He is now “so much better than the angels.”

Scores of additional names and titles are used in the Bible in discussing Jesus, but we shall offer just a few of them here: “Alpha and Omega, the beginning and the ending . . . the Almighty.” (Rev. 1:8) “The bright and morning star.” (Rev. 22:16) “Arm of the Lord.” (Isa. 51:9) “Rose of Sharon, and the lily of the valleys.” (Song 2:1) “The chiefest among ten thousand.” (Song 5:10) “The light of the world . . . the light of life.” (John 8:12) “The dayspring from on high.” (Luke 1:78) “The blessed and only Potentate, the King of kings, and Lord of lords.” (1 Tim. 6:15) “That great shepherd of the sheep.” (Heb. 13:20)

FOUR GREAT OFFICES

The risen Lord is now the possessor of four great offices, in which He is to do a certain work for the human race. There are many subdivisions of these four, but we will not go into that detail. These offices are presently operative only in a very limited way; but He will come into the full glory of them all when He establishes His reign on earth – “Thy kingdom come. Thy will be done in earth, as it is in heaven.” (Matt. 6:10) These offices are Biblically referred to as prophet, judge, priest, and king, and each is closely related to one of God’s four great attributes of wisdom, justice, love, and power. We will comment briefly on each of these descriptive pairs:

Prophet – Wisdom: “For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” (Acts 3:22) The word prophet here is from the Greek prophetes, from which the English word prophet is derived, and it has the meaning of public expounder, or teacher. To be a good teacher, one must be endowed with wisdom, thus the Lord’s office of Prophet is readily linked with the divine attribute of Wisdom. In making this statement we should be alert not to confuse wisdom with knowledge, because wisdom is the proper application of knowledge. It is well stated, “Knowledge is power”; but this is true only if we know what to do with knowledge. Also, it is a sound observation that “A little knowledge is a dangerous thing.” Knowledge in inexperienced hands often causes great disaster – in the laboratory, in construction, in the operation of intricate machinery, etc. But we have strong Bible assurance that our risen Lord will know perfectly what to do on every occasion, and how to do it. Thus, it is properly foretold of Him: “The government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor [able to advise and counsel in every situation].” (Isa. 9:6)

He who discerns clearly teaches clearly. Of the Teacher it is recorded: “And [Jesus] needed not that any should testify of man: for he knew what was in man.” (John 2:25) And His crushing answers to all the tricky questions of the Scribes and Pharisees offer ample proof that Jesus did know what was in man. “For he taught them as one having authority, and not as the scribes.” (Matt. 7:29) Concerning the Jews, St. Paul said: “For I bear them record that they have a zeal of God, but not according to knowledge.” (Rom. 10:2) Quite a contrast to the knowledge that Jesus had! “By his knowledge shall my righteous servant justify many.” (Isa. 53:11) And the Apostles stressed this point concerning the true followers of Jesus: “And hereby we do know that we know him, if we keep his commandments . . . And hereby we know that we are of the truth” (1 John 2:3; l John 3:19) However, we know, “When thy judgments are in the earth [when the Great Teacher supervises the teaching] the inhabitants of the world will learn righteousness.” (Isa. 26:9)

Judge – Justice: “The Lord . . . cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth.” (Psa. 96:13) “Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation . . . Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.” (Isa. 28:16-17) To be a good judge requires a keen sense of justice, making the divine attribute of Justice the fitting counterpart of the office of Judge.

In the book of Isaiah we find one of the classic Scriptures describing Jesus as Judge, administering quick and perfect Justice: “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.” (Isa. 11:1-5)

The most just and well-intentioned of our courts today must judge according to the seeing of the eyes and the hearing of the ears. Thus, some who are guilty go free, and some who are innocent are convicted. That is the best we have today, but that will not be so when the Great Judge administers Justice. We have “the sure word of prophecy” to verify this conclusion: “Because he hath appointed a day [the thousand-year Millennial Day], in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.” (Acts 17:31)

Indeed, “For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart.” (1 Sam. 16:7) Often do our judges favor the strong, and burden the weak, and our judgment is often based on the “outward appearance.” Consider the case of Pilate: He admired the fine physical features of Jesus; thus, he said to the Jews: “I find in him no fault at all.” (John 18:38 – repeated in John 19:4) But the “envy” of the Jews was so pronounced and clamorous that they prevailed. Thus, the law is often decided through prejudice, trickery, oratory or brute force. And the doctrine “Might is right” often prevails

Priest – Love: “Thou art a priest for ever after the order of Melchisedec.” (Heb. 5:6) The office of a Priest is to forgive and bless. Therefore, we are counseled: “Let us therefore come boldly unto the throne of grace, that we may obtain mercy [forgiveness of sins], and find grace [blessing] to help in time of need.” (Heb. 4:16) All of this is clearly an operation of love, therefore, we pair the office of Priest with the divine attribute of Love. The great love-work that Jesus will accomplish is well expressed by the Prophet Hosea: “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction.” (Hos. 13:14)

Of Melchisedec it is recorded that he was a Priest upon his throne; that is, he was not subservient to any earthly power, which is an excellent description of our High Priest Jesus. Melchisedec was the King of Salem (probably Jerusalem) and “priest of the most high God.” (Heb. 7:1) The name “Salem” is derived from the Hebrew word for peace, shalom, thus identifying it as a place of peace and safety. We are also told: “In Salem also is his [God’s] tabernacle, and his dwelling place in Zion.” (Psa. 76:2)

The Apostle describes Melchisedec this way: “Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.” (Heb. 7:3) This means he did not inherit his priestly office from his father or mother, and he had no children in this priesthood, typifying Christ whose priesthood was not inherited, and who has no successors. Melchisedec’s lineage and death are not recorded; his priesthood was without beginning or ending, typifying Christ whose office as priest of the Millennial Kingdom is not a limited one.

It is a sad record that most movements, religious, governmental, or political, have been relatively pure at the outset, but almost all of them have followed a very fixed pattern as the years have come and gone. Regarding religious movements, they have gone through three stages: Priest-hood, Priest-craft and Priest-graft. The pristine purity of the early Christian Church under the leadership of the Apostles was a thing of beauty, earnestly striving for the welfare of its adherents. But the Apostle Paul said of his day, “For the mystery of iniquity doth already work . . . whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.” (2 Thes. 2:7-10)

Much the same could be said for the Jewish Church. When it was organized under Moses at Sinai, Aaron was the ideal priest. “And no man taketh this honour unto himself, but he that is called of God, as was Aaron.” (Heb. 5:4) But by the time Jesus arrived, the noble ideals of Aaron had disappeared; the priesthood had degraded to the bottom of the dirty barrel – priest-graft. He said to the Scribes and the Pharisees, “It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.” (Matt. 21:13)

King – Power: “But thou, Bethlehem . . . out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.” (Micah 5:2) “Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever.” (Isa. 9:7) The rulership of this kingdom is a display of power, and so the office of King is coupled with the divine attribute of Power, which Jesus will exercise as King over all the earth.

Since the time that historical records began to be kept, men have striven to improve their living conditions; and while some progress has been made in certain respects, yet the overall picture is well described by the Prophet: “From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrefying sores: they have not been closed, neither bound up, neither mollified with ointment.” (Isa. 1:6)

It is a wise observation that beauty lies in the eye of the beholder, and the Bible emphasizes this in classic and emphatic fashion. The Prophet Daniel described King Nebuchadnezzar’s dream to him this way: “Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible.” (Dan. 2:31) He went on to describe the head of gold, breast and arms of silver, belly and thighs of brass, and legs of iron. This describes the four great universal Gentile empires, and from the viewpoint of Nebuchadnezzar and the world in general, they appear “great” and “excellent.” He then told King Nebuchadnezzar: “Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory . . . Thou art this head of gold.” (Dan. 2:37-38)

But these same kingdoms, regarded by the world as glorious, are portrayed to Daniel in the seventh chapter of the same book as four beasts: a lion, a bear, a leopard, and “a fourth beast, dreadful and terrible, and strong exceedingly.” (Dan. 7:7) In both instances the four universal empires are described – Babylon, Medo-Persia, Greece and Rome. We are later given this terse summarization of them all: “The most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.” (Dan. 4:17)

When we consider Nero, Ivan the Terrible, the Pharaohs of Egypt, the emperors of Rome, etc., along with more recent rulers, we recognize the truth of this statement. They may be the conquering heroes in their time, but they do not appear at all favorably when compared to The Prince of Peace!

“We see Jesus” with the eyes of our understanding; and we can join with St. Paul in his superb exclamation, “Thanks be unto God for his unspeakable gift.” (2 Cor. 9:15)

With this comes our warm wishes to all for a blessed Holiday observance.

(Written by Brother John J. Hoefle, and first published in 1980. Reprinted with modifications.)

Write to us at: epiphanybiblestudents@gmail.com

NO. 819: THE KINGDOMS OF THIS WORLD

No. 819

“And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish [fill] the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.” (Gen. 1:26-28)

In the first chapter of the Divine Revelation, God thus declares His purpose concerning His earthly creation and its government. This commission to multiply, and fill, and subdue, and have dominion over the earth was not to Adam alone, but to all mankind: “Let them have dominion,” etc. Had the human race remained perfect and sinless, this dominion would never have passed out of its hands.

Notice that in this commission no man is given dominion or authority over fellowmen, but the whole race is given dominion over the earth, to cultivate and to make use of its products for the common good. Had the race remained perfect and carried out this original design of the Creator, as it grew in numbers it would have been necessary for men to consult together, and to systematize their efforts, and to devise ways and means for the just and wise distribution of the common blessings. And as, in the course of time, it would have been impossible, because of their vast numbers, to meet and consult together, it would have been necessary for various classes of men to elect certain of their number to represent them. And if all men were perfect, mentally, physically and morally; if every man loved God and His regulations supremely, and his neighbor as himself, there would have been no friction in such an arrangement.

Thus seen, the original design of the Creator for earth’s government was a republic in form, a government in which each individual would share. This dominion of earth conferred upon man had but one contingency upon which its everlasting continuance depended; and that was that this divinely-conferred rulership be always exercised in harmony with the Supreme Ruler of the universe, whose one law, briefly stated, is Love. “Love is the fulfilling of the law.” (Rom. 13:10) “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. . . . Thou shalt love thy neighbor as thyself.” (Matt. 22:37-40)

But man’s disobedience to the Supreme Ruler forfeited not only his life, but also all his rights and privileges as God’s representative ruler of earth. Then speedily the kingdom of God on earth ceased, and has not since been established, except for a short time, in a typical manner, in Israel.

Our Lord’s death redeemed or purchased not only man, but also all his original inheritance, including the dominion of earth. He is now the rightful heir, and in due time He will take possession of His purchase. (Eph. 1:14) But as He bought man not for the sake of holding him as his slave, but that He might restore him to his former estate, so with the dominion of earth: He purchased it and all of man’s original blessings for the purpose of restoring them when man is again made capable of exercising them in harmony with the will of God. Hence the reign of Messiah on earth will not be everlasting. It will continue only until, by His strong iron rule, He will have put down all rebellion and insubordination, and restored the fallen race to the original perfection, when they will be fully capable of rightly exercising the dominion of earth as originally designed. When thus restored, it will again be the Kingdom of God on earth, under man, God’s appointed representative.

During the Jewish Age God organized the people of Israel as His kingdom, under Moses and the Judges – a sort of Republic – but it was typical only. And the more despotic rule afterward established, especially under David and Solomon, was in some respects typical of the Kingdom promised, when Messiah should reign. Unlike the surrounding nations, Israel had Jehovah for their King, and their rulers nominally served under Him. (Psa. 78:70-71) Israel is called “the kingdom of the Lord” (2 Chron. 13:8) and it is said that Solomon “sat on the throne of the Lord, instead of David his father” (1 Chron. 29:23),who sat upon or exercised the rule of the same throne for the forty years previous, following Saul, the first king.

When the people of Israel transgressed against the Lord, He chastised them repeatedly, until finally He took away their kingdom entirely. In the days of Zedekiah, the last who reigned of the line of David, the scepter of royal power was removed. There the typical kingdom of God was overthrown. (Ezek. 21:25-27) In fulfilment of this prophecy the king of Babylon came against Israel, took the people captive and removed their king. Though afterward restored to national existence by Cyrus the Persian, they were subjects and tribute payers to the successive empires of Medo-Persia, Greece, and Rome, down to the final destruction of their nationality, A.D. 70, since which time they have been scattered among all nations.

The kingdom of Israel is the only one, since the fall, which God ever recognized as in any way representing His government, laws, etc. All kingdoms other than that of Israel are Scripturally called heathen or Gentile kingdoms – “the kingdoms of this world,” under the “prince of this world” – Satan. The removal of God’s kingdom in the days of Zedekiah left the world without any government of which God could approve, or whose laws or affairs He specially supervised. The Gentile governments God recognized indirectly, in that He publicly declared His decree (Luke 21:24) that during the interregnum the control of Jerusalem and the world should be exercised by Gentile governments (“the Times of the Gentiles”).These “times” or years, during which the “kingdoms of this world” are permitted to rule, are fixed and limited, and the time for the re-establishment of God’s Kingdom under Messiah is equally fixed and marked in Scripture.

Evil as these Gentile governments have been, they were permitted or “ordained of God” for a wise purpose. (Rom. 13:1) Their imperfection and misrule form a part of the general lesson on the exceeding sinfulness of sin, and prove the inability of fallen man to govern himself, even to his own satisfaction. God permits them, in the main, to carry out their own purposes as they may be able, overruling them only when they would interfere with His plans.

Man’s inability to establish a perfect government is attributable to his own weaknesses in his fallen, depraved condition. These weak­nesses, which of themselves would thwart human efforts to produce a perfect government, have also been taken advantage of by Satan, who first tempted man to disloyalty to the Supreme Ruler. Satan has continually taken advantage of man’s weaknesses, made good to appear evil, and evil to appear good; and he has misrepresented God’s character and plans and blinded men to the truth. Thus working in the hearts of the children of disobedience (Eph. 2:2), he has led them captive at his will and made himself what our Lord and the Apostles call him – the prince or ruler of this world. (John 14:30; John 12:31) He is not the prince of this world by right, but by usurpation, through fraud and deception and control of fallen men. It is because he is a usurper that he will be summarily deposed. Had he a real title as prince of this world, he would not thus be dealt with.

Thus it will be seen that the dominion of earth, as at present exercised, has both an invisible and a visible phase. The former is the spiritual, the latter the human phase – the visible earthly kingdoms measurably under the control of a spiritual prince, Satan. It was because Satan possessed such control that he could offer to make our Lord the supreme visible sovereign of the earth under his direction. (Matt. 4:9) When the Times of the Gentiles expire, both phases of the present dominion will terminate: Satan will be bound and the kingdoms of this world will be overthrown.

In order that His children should not be in darkness relative to His permission of present evil governments and concerning His ultimate design to bring in a better government, God has given us, through His Prophets, several grand panoramic views of the “kingdoms of this world,” each time showing, for our encouragement, their overthrow by the establishment of His own righteous and everlasting kingdom under the Messiah, the Prince of Peace. That man’s present effort to exercise dominion is not in successful defiance of Jehovah’s will and power, but by His permission, is shown by God’s message to Nebuchadnezzar, wherein God gives permission to rule, until the time for the setting up of Christ’s Kingdom, to the four great empires, Babylon, Medo-Persia, Greece and Rome. (Dan. 2:37-43) This shows where this lease of the dominion will end. As we now glance at these prophetic views, let us remember that they begin with Babylon at the time of the overthrow of the kingdom of Israel, the typical kingdom of the Lord.

NEBUCHADNEZZAR’S DREAM

Among those things “written aforetime” for our edification (Rom. 15:4), is the dream of Nebuchadnezzar and its divine interpretation through the Prophet Daniel, who explained the dream, saying:

“Thou, O king, sawest, and behold a great image. . . . This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces.” (Dan. 2:31-34)

“Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer thresh­ingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth.” (Dan. 2:35)

“This is the dream; and we will tell the interpretation thereof before the king. . . . Thou art this head of gold. And after thee shall arise another kingdom inferior to thee [silver], and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter’s clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken.” (Dan. 2:36-42)

The student of history can readily trace, among the many smaller empires of earth which have arisen, the four above described by Daniel. These are termed “universal empires” – Babylon, first, the head of gold; Medo-Persia, conqueror of Babylon, second, the breast of silver; Greece, conqueror of Medo-Persia, third, the belly of brass; and Rome, fourth, the strong kingdom, the iron legs and clay-mixed feet. Three of these empires had passed away, and the fourth, the Roman, held universal sway over “all the world” at the time of our Lord’s birth, as we read, “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.” (Luke 2:1)

The iron empire, Rome, was by far the strongest, and endured longer than its predecessors. In fact, the Roman Empire still continues, as represented in the nations of Europe. This division is represented in the ten toes of the image. The clay element blended with the iron in the feet represents the mixture of church and state. This mixture is in the Scriptures termed “Babylon” – confusion. As we shall presently see, stone is the symbol of the true Kingdom of God, and Babylon substituted an imitation of stone – clay – which it has united with the fragmentary remains of the [iron] Roman Empire. And this mixed system – church and state – the church nominal wedded to the kingdoms of this world, which the Lord calls Babylon, confusion, presumes to call itself Christendom – Christ’s Kingdom.

Daniel explains: “And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men [church and world blend – Babylon]: but they shall not cleave one to another, even as iron is not mixed with clay. [They cannot thoroughly amalgamate.] And in the days of these kings [the so-called “Christian kingdoms” or “Christendom” represented by the toes] shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.” (Dan. 2:43-44)

Continuing his interpretation, Daniel states: “Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure.” (Dan. 2:45)

The stone cut out of the mountain without hands, which smites and scatters the Gentile powers, represents the true Church, the Kingdom of God. When complete, when entirely cut out, it will smite and destroy the kingdoms of this world. Not the people, but the governments, are symbolized by the image, and these are to be destroyed that the people may be delivered. Our Lord Jesus came not to destroy men’s lives, but to save them. (John 3:17)

The stone does not become the mountain until it has smitten the image; and so the Church, in the full sense, will become the Kingdom to fill the whole earth when “the day of the Lord,” the “day of wrath upon the nations” or “time of trouble,” will be over, and when it will be established and all other dominions have become subservient to it.

When the iron rod has accomplished the work of destruction, then will the hand that smote be turned to heal, and the people will return to the Lord, and He shall heal them, giving them beauty for ashes, the oil of joy for mourning and the garment of praise for the spirit of heaviness. (Isa. 19:22; Jer. 3:22-23; Hos. 6:1; Hos. 14:4; Isa. 2:3; Isa. 61:3)

DANIEL’S VISION

The stone class, the true Church, during its selection or taking out of the mountain, has been esteemed by the world as of no value. It has been despised and rejected of men. They see no beauty in it that they should desire it. The world loves, admires, praises and defends the rulers and governments represented in this great image, though it has been continually disappointed, deceived, wounded and oppressed by them. The proud are now called happy; yea, they that work wickedness are set up in power. (Mal. 3:15) Can we not see, then, that the destruction of this great image by the smiting of the stone, and the establishment of God’s Kingdom, means the liberating of the oppressed and the blessing of all? Though for a time the change will cause disaster and trouble, it will finally yield the peaceable fruits of righteousness.

But now, calling to mind the difference of standpoint, let us look at the same four universal empires of earth from the standpoint of God and those in harmony with Him, as portrayed in vision to the beloved Prophet Daniel. As to us these kingdoms appear inglorious and beastly, so to him these four universal empires were shown as four great and ravenous wild beasts. And to his view the coming Kingdom of God (the stone) was proportionally grander than as seen by Nebuchadnezzar. (For Daniel’s description of these four beastly empires, see Dan. 7:2-7)

Of the fourth beast, Rome, Daniel says: “After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; . . .and it had ten horns. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things.” (Dan. 7:7-8)

Here the Roman Empire is shown; and the divisions of its power are shown in the ten horns, a horn being a symbol of power. The little horn which arose among these, and which appropriated the power of three of them to itself, and ruled among the others, represents the small beginning and gradual rise to power of the Church of Rome, the Papal power or horn. As it rose in influence, three of the divisions, horns or powers of the Roman Empire were plucked out of the way to make room for its establishment as a civil power or horn. This last especially notable horn, Papacy, is remarkable for its eyes, representing intelligence, and for its mouth – its utterances, its claims, etc.

After giving some details regarding this last or Roman beast, and especially of its peculiar or Papal horn, the Prophet states that judgment against this horn would be rendered, and it would begin to lose its dominion, which would be consumed by gradual process until the beast should be destroyed.

No matter what may be the means or instrumentality used, the cause of this fall will be the establishment of the Fifth Universal Empire of earth, the Kingdom of God, under Christ, whose right it is to take the dominion. The transfer of the kingdom from the fourth beast, which for its appointed time was “ordained of God,” to the fifth kingdom, under the Messiah, when its appointed season has come, is described by the Prophet in these words: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him [the Christ – head and body complete] dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” This the angel interpreted thus: “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (Dan. 7:13-14, 27)

The dominion of earth is to be placed in the hands of Christ by Jehovah (“the Ancient of days”), who shall “put all things under his feet.” (1 Cor. 15:27) Thus enthroned over God’s Kingdom, He must reign until He shall have put down all authority and power in conflict with the will and law of Jehovah. The “kingdoms of this world,” like the “prince of this world,” will not surrender peaceably, but must be bound and restrained by force. And thus it is written, “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. 149:8-9)

Each of these governments represented in the image and by the beasts existed before it came into power as the universal empire. So, too, with the true Kingdom of God: it has long existed separate from the world, not attempting rulership, but awaiting its time – the time appointed by the Ancient of days. And, like the others, it must receive its appointment and must come into authority or be “set up” before it can exercise its power in the smiting and slaying of the beast or kingdom preceding it. Hence the appropriateness of the statement that God will set up His Kingdom in “the days of these kings” (while they still have power) and it will consume all those kingdoms and stand forever. (Dan. 2:44) Hence, however we may look for it, we must expect God’s Kingdom to be inaugurated before the fall of the kingdoms of this world, and that its power and smiting will bring their overthrow.

Man’s idea was self-government independent of God; and when God permitted him to try the experiment, Satan embraced the opportunity to extend his influence and dominion. Thus it was by wishing to forget God (Rom. 1:28) that man exposed himself to the influence of this wily and powerful though unseen foe; and therefore he has ever since been obliged to work against Satan’s machinations, as well as his own personal weaknesses.

While, therefore, we recognize the beastly character of these governments, as rendered so by the exaltation to power of a majority of unrighteous rulers, through the intrigues and deceptions of Satan, operating through man’s weaknesses and depraved tastes and ideas, yet we recognize them as the best efforts of poor, fallen humanity at governing itself. But after centuries of experiment, the results are as far from satisfactory today as at any period of the world’s history. In fact, the dissatisfaction is more general and widespread than ever before; not because there is more oppression and injustice than ever, but because, under God’s arrangement, men’s eyes are being opened by the increase of knowledge.

This increase of knowledge among men, which is of God’s appointment, and comes to pass in His own due time, is one of the mighty influences which are now at work binding Satan. The increase of knowledge in every direction awakens a feeling of self-respect among men, and a realization of their natural and inalienable rights, which they will not long permit to be ignored or despised; rather, they will go to an opposite extreme. And the Prophets declare that because of the increase of knowledge a still more general and widespread dissatisfaction will finally express itself in a world-wide revolution, in the overthrow of all law and order; that anarchy and distress upon all classes will be the result; but that in the midst of this confusion the God of heaven will set up His Kingdom, which will satisfy the desires of all nations. Wearied and disheartened with their own failures, and finding their last and greatest efforts resulting in anarchy, men will gladly welcome and bow before the heavenly authority, and recognize its strong and just government. Thus man’s extremity will become God’s opportunity, and “the desire of all nations shall come” – the Kingdom of God, in power and great glory. (Hag. 2:7)

Knowing this to be the purpose of God, neither Jesus nor the Apostles interfered with earthly rulers in any way. On the contrary, they taught the Church to submit to these powers, even though they often suffered under their abuse of power.

The Church of God should give its entire attention and effort to preaching the Kingdom of God, and to the advancement of the interests of that Kingdom according to the plan laid down in the Scriptures. If this is faithfully done, there will be no time nor disposition to dabble in the politics of present governments.

The early Church, shortly after the death of the Apostles, fell a prey to this very temptation. The preaching of the coming Kingdom of God, which would displace all earthly kingdoms, and of the crucified Christ as the heir of that Kingdom, was unpopular, and brought with it persecution, scorn and contempt. But some thought to improve on God’s plan, and, instead of suffering, to get the Church into a position of favor with the world. By a combination with earthly powers, they succeeded. As a result, Papacy was developed, and in time became the mistress and queen of nations. (Rev. 17:3-5; Rev. 18:7)

By this policy everything was changed: instead of suffering, came honor; instead of humility, came pride; instead of truth, came error; and instead of being persecuted, she became the persecutor of all who condemned her new and illegal honors.  She made all nations “drunk” with her erroneous doctrines. (Rev. 17:2) Thus it comes that the kingdoms of Europe today claim to be Christian kingdoms, and announce that their sovereigns reign “by the grace of God,” i.e., through appointment of either Papacy or some of the Protestant sects. The Reformers fell into the same error, and exercised the authority of monarchs in appointing and sanctioning governments and kings, and denominating such “Christian kingdoms,” or kingdoms of Christ.

God never approved of calling these kingdoms by the name of Christ. The claim that these imperfect kingdoms, with their imperfect laws and often selfish and vicious rulers, are the “kingdoms of our Lord and his Anointed” is a gross libel upon the true Kingdom of Christ, before which they must shortly fall, and upon its “Prince of Peace” and righteous rulers. (Isa. 32:1)

Let it be seen that the best and the worst of earth’s nations are but “kingdoms of this world,” whose lease of power from God is now about expired, that they may give place to their ordained successor, the Kingdom of Messiah, the Fifth Universal Empire of earth (Dan. 2:44; Dan. 7:14, 17, 27) – this view will do much to establish truth and to overthrow error.

The world is fast coming to realize that the “kingdoms of this world” are not Christlike, and that their claim to be of Christ’s appointment is not unquestionable. In fact, the tendency with many is to conclude that Christianity itself is an imposition without foundation, and that, leagued with civil rulers, its aim is merely to hold in check the liberties of the masses.

O that men were wise, that they would apply their hearts to understand the work and plan of the Lord! Then would the present kingdoms melt down gradually – reform would swiftly follow reform, and liberty follow liberty, and justice and truth would prevail until righteousness would be established in the earth. But they will not do this, nor can they in their present fallen state; and so, armed with selfishness, each will strive for mastery, and the kingdoms of this world will pass away with a great time of trouble, such as was not since there was a nation. Of those who will be vainly trying to hold to a dominion which has passed away, when the dominion is given to Him whose right it is, the Lord speaks, urging that they are fighting against Him – a conflict in which they are sure to fail:

“Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. . . . Be wise now therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss [make friends with] the Son [God’s Anointed], lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.” (Psa. 2:1-6, 10-12)

(From Studies in the Scriptures, Volume I, Chapter XIII, condensed and edited.)

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NO. 818: TIMES OF REFRESHING ─ TIMES OF RESTITUTION

No. 818

“Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive [retain] until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.” (Acts 3:19-21)

It has been our custom for many years to pay tribute at this time of year to Pastor Russell, That Wise and Faithful Servant, to commemorate his death on October 31, 1916. We believe his steward­ship doctrine was a correct understanding of the Atonement, the central teaching of which is Restitution. It has been said that once Brother Russell received the Truth on this doctrine, he never delivered a public discourse in which Restitution did not have a prominent place. In keeping with this, we present this treatise.

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In Acts 3:19-24 the Apostle Peter called to the attention of the Jews the promise that God had made to Abraham, saying, “And in thy seed shall all the nations [peoples] of the earth be blessed.” (Gen. 22:18) The word “restitution” in the text means restoration. The Apostle Peter here describes the refreshing times to come, as opposed to the present dry and dying condition of the human race – which he elsewhere likens to grass that withers and sears for lack of rain. (1 Pet. 1:24) He proceeds to stress that the Prophet Samuel and all who came after him had spoken of these refreshing times to come.

This was one of the first public speeches that came from any of the Apostles after Pentecost, and it is in fact just another way of preaching the Gospel of the Kingdom. Often it is recorded of Jesus that He went about “preaching the gospel of the kingdom” (Matt. 4:23; Matt. 9:35; Mark 1:14), which the Apostle Peter here declares to be the “times of restitution.”

It would seem that such an important and far-reaching doctrine as this should have prominent recognition wherever and whenever the Christian religion is preached. But what do we find? So far as we are concerned, we have never once heard Acts 3:19-24 even mentioned from the pulpits of Big Babylon, much less has any attempt been made to explain it. Since men usually preach the things they understand and love, we can but conclude that the silence on this part of Scripture is due to the lack of knowledge of those who should be declaring it.

All during the Gospel Age, since the death of the Apostles (or shortly thereafter), the doctrine of Restitution was completely lost, as represented by the parable of the woman who had ten pieces of silver, lost one and sought diligently until she found it. She then called her friends and neighbors together, saying, “Rejoice with me; for I have found the piece which I had lost.” (Luke 15:8-9) The woman in the parable is the Church, which lost sight of one cardinal doctrine of the Bible – Restitution – and it was not until the Harvest that this great Truth was with great rejoicing once more recognized. After the Harvest work had attracted a following, and the Pilgrims began to circulate, That Servant often urged them all to preach Restitution. That was especially emphasized with the Sunday speakers that were sent from the Bible House on weekends. It was indeed “Good Tidings of Great Joy” to all who received it with grateful hearts.

RESTORING THAT WHICH WAS LOST

Jesus said, “The Son of man is come to seek and to save that which was lost.” (Luke 19:10) After the transgression in the Garden of Eden four things were lost – things which man once had in his pristine purity. (1) He lost his intimate and friendly relationship with his Creator. (2) He lost his perfect home: “The Lord God sent him forth from the Garden of Eden, to till the ground from whence he was taken. So he drove out the man.” (Gen. 3:23-24) (3) He lost his original dominion over earth: “Let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.” (Gen. 1:26) Noting this loss of dominion, the Apostle Paul said, “But now we see not yet all things put under him.” (Heb. 2:8) (4) He lost his life. Man was not created to die – he was created to live – and the Scripture is clear that he would have continued to “live forever” had he remained in his perfect Edenic home, from which he was driven out “lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.” (Gen. 3:22)

Just as four things were lost, there are four component parts to the Restitution, the restoration, as clearly set forth in Psa. 103:2-5: “Bless the Lord, O my soul, and forget not all his benefits: [1] Who forgiveth all thine iniquities; [2] Who healeth all thy diseases; [3] Who redeemeth thy life from destruction; [4] Who crowneth thee with loving­kindness and tender mercies . . . thy youth is renewed like the eagles.”

The first of these processes came without any effort on man’s part and generally with little or no knowledge that he is receiving this “benefit.” St. Paul says of us who presently believe, “God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:8) Thus, Christ made Himself an offering for sin for us before we knew anything about it being done: “Who gave himself a ransom for all, to be testified in due time.” (1 Tim. 2:6) In “due time” all men will recognize what we now know – that a propitiation for sins was provided by the Redeemer without men asking for it – Christ forgives all iniquities.

The same may be said for the second Restitution process, the healing of all diseases. In the resurrection day it is self-evident that the disease which brought man to the grave must be cured before his awakening; otherwise, he would immediately die again. The natural and artificial causes that have caused death for centuries must be eliminated in all men before they are returned from the grave. This also will be accomplished without men asking for it.

The third process will operate somewhat differently. Redemption from destruction will require cooperation on the part of the recipient. “God our savior . . . will have all men to be saved, and come unto the knowledge of the truth.” (1 Tim. 2:3-4) But this knowledge of the Truth will not be forced down the throats of the unwilling; they must show some desire for it and willingly cooperate in the educational process. That educational process will not only teach men the religious truth on the facts of life and death, it will also teach them the physical, mental, moral, and religious philosophies of life which will enable them to live forever in perpetual youth. “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction.” (Hos. 13:14) That power which now turns man to destruction, to the grave, will be stayed. Death will be deprived of its present power over all. Then will come to pass the prophecy: “Deliver him from going down to the pit: I have found a ransom. His flesh shall be fresher than a child’s: he shall return to the days of his youth.” (Job 33:24-25)

The fourth process, the “crowning,” will also require the cooperation of the recipient, who will receive it with a clear understanding of its import. It is emphasized in the parable of the Sheep and the Goats: “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you.” (Matt. 25:34) In times past, when a prince inherited a kingdom from his father, he was seated on the throne and a crown placed upon his head. Figuratively speaking, this same procedure will be followed when the Restitution process is complete. Each one of the “sheep” will inherit a kingdom – perfect human life with its accompanying life rights – just as Adam had in Eden when he was given dominion over all things on earth. He was then in every sense a monarch over all he surveyed.

However, the Restitution processes cannot be completed fully until the causes that now send men to the grave have been eliminated. St. John states this very graphically: “And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men . . . And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.” (Rev. 21:3-4)

The angel who gave those words to John evidently realized the disbelief with which the message would be received by the present sick and dying race, for he then emphasized it with these words: “Write: for these words are true and faithful.” (Rev. 21:5)

The logical conclusion is that the Restitution processes will eliminate all crime, thievery, violence, moral depravity, and sickness. There will be no more need for locked doors; no more destructive armies; no more rigid police protection. “And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isa. 2:4)

THEN COMETH THE END

St. Paul graphically confirms this outcome: “But now is Christ risen from the dead, and become the firstfruits [Jesus] of them that slept. For since by man [Adam] came death, by [a] man [Jesus] came also the resurrection of the dead. For as in Adam all die [all who were in Adam die; this would exclude Jesus, for He was never in Adam], even so [all who are] in Christ shall all be made alive. But every man in his own order: Christ the firstfruits [meaning the entire Christ Company, and not merely Jesus only]; afterward they that are Christ’s at his coming [presence]. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and all power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.” (1 Cor. 15:20-26)

“The end” is the end of the Little Season, when Christ will have ruled over the earth to the full elimination of Satan and his evil acts and death and the dying process. The “last enemy” is the dying process – all the mental, moral, physical and religious ills now prevalent in the human race. Then the conclusion of St. Paul will be realized: “That through death he [Jesus] might destroy him that had the power of death, that is, the devil.” (Heb. 2:14)

The foregoing is vividly illustrated in what is perhaps the grandest type of the entire Old Testament: “And the Lord said unto Moses [type of Christ], Stretch out thine hand over the sea, that the waters may come again upon the Egyptians [Pharaoh and his hosts being typical of Satan and his henchmen] . . . and the sea returned to his strength . . . and the Lord overthrew the Egyptians in the midst of the sea . . . and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.” (Exod. 14:26-31) The destruction of the Egyptians in the Red Sea typically sets forth how Satan and all who are on his side will be forever destroyed. The “goats” of the parable in Matt. 25:31-46 will come to their complete annihilation, leaving the “sheep” as the unmolested and perfected rulers of all they survey – free from all the evils that Satan’s deceptions have inflicted upon the human race.

DOCTRINE OF RESTITUTION DISTORTED

That Servant gave a very clear and convincing presentation of the Times of Restitution; and his entire following was almost a solid unit in accepting it the way he taught it. But what do we find since his death? We find many who once seemed to understand the subject have now perverted it out of all recognition to the manner in which they had once accepted it. Chief among these are the Jehovah’s Witnesses, who now have consigned Adam to annihilation, which is actually a denial of the Ransom – although they would not admit that.

Since Adam was the only perfect man on earth aside from Jesus Himself, and since the word Ransom itself means a corresponding price, an exact duplicate, Adam is actually the only one who could be ransomed. Therefore, St. Paul gives the philosophy: “For as in Adam all die, even so in Christ shall all be made alive.” (1 Cor. 15:22) When ransom was provided for Adam, that act became the inheritance for all of us – just as all of us inherited the death penalty for sin passed upon him. The Witnesses now leave out a very large section of the human race in their presentation of Restitution. To all who understand the philosophy of the Ransom, it is an elementary conclusion that if Adam is not to be awakened, none of the rest of the world will be awakened.

They are now telling us that all living today who do not accept them will never be awakened, although they admit that Satan is still blinding the eyes of unbelievers. They are dividing the Sheep from the Goats now during this Time of Trouble when, more than ever, “The god of this world hath blinded the minds of them which believe not.” (2 Cor. 4:4) They tell us that those who will never be awakened will therefore never have the opportunity of Restitution when the Devil is bound and nothing but truth is taught.

The Prophet Isaiah tells us this: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. . . . And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.” (Isa. 35:5, 8) The highway is the established New Covenant. It will not be a “narrow way” but instead a public roadway, open to all. The unclean who refuse to go up it “shall be destroyed from among the people.” (Acts 3:23) Also Rev. 22:5 tells us, “And there shall be no night [error] there.”

When the Jehovah’s Witnesses say all present “unbelievers” in them will be annihilated in the approaching Armageddon, it is a far cry from the “good news” taught by That Servant, who had a message of hope for the groaning creation. And they claim That Servant as their founder! He is not the founder of their errors; he was the founder of The Watch Tower Bible and Tract Society, which the errorists took over after his death. Their teachings reveal that they do not understand, or will not accept, the meaning of “the gospel of the Kingdom,” as St. Paul so clearly states: “And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.” (Gal. 3:8) Most of these “heathen” have never intelligently heard the name of Christ (nor have they heard of the Jehovah’s Witnesses).

According to the Witnesses, this annihi­lation in Armageddon will include the majority of the people living – quite a few of whom are honorable, benevolent and kind – their besetting sin being that they cannot accept the Jehovah’s Witnesses and their errors. We continue to teach the Gospel of Christ, the Good Tidings to all mankind, the grand and glorious Restitution work of that blessed Kingdom, which will include all current unbelievers as well as current believers in the Jehovah’s Witnesses.

They can no longer teach: “Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (John 5:28-29) (Judgment is mistranslated “damnation” in the King James Version. Judgment is for all restitutionists. See Diaglott.) Nor can they teach: “There shall be a resurrection of the dead, both of the just and unjust.” (Acts 24:15)

For a number of years, they put forth their “Jonadabs” as the Restitution class. They still retain much the same view, except that they now call their Jonadabs the “great multitude” of Rev. 7:9-17. All Bible logic is against such an interpretation, because the language and setting of Revelation 7 clearly depict a class on the spirit plane – “before the throne” – which is in Heaven. They have set aside That Servant’s interpretation of this text and substituted their own interpretation, which is error.

Another group, The Laymen’s Home Missionary Movement, also teaches a superior Restitution class that is being developed now – “Consecrated Epiphany Campers.” To refute this error, we need only bear in mind that we are still in the Gospel Age, the Faith Age; and during this age the merit of Jesus is only for Himself and His house – for all those who honestly accept Him as their Savior and walk a “narrow way.” During this Faith Age there is only one place where His merit can be obtained, and that is inside the Court of the antitypical Gospel-Age Tabernacle. The LHMM has their non-existent class outside the linen curtain of the Gospel-Age Tabernacle – outside the righteousness of Christ in this Faith Age.

Jesus said, “I am the way” (John 14:6), and there is only one manner in which that “way” can be obtained, and that is by taking the step from the Camp, through the antitypical Tabernacle Gate, and into the Court, whereby “justification by faith” has been obtainable all during the Faith Age. It is still the only way, because we are still in the Gospel (Faith) Age. We would emphasize that a place in the typical Tabernacle represents a condition in this Faith Age antitype.

For those who have received Harvest Truth, there would seem to be little excuse for such distortions. According to the Prophet Malachi, one of the specific missions of Jesus at His Second Advent would be to “sit as a refiner and purifier of silver.” (Mal. 3:3) The “silver” in this text represents the Truth and the Truth has shone with great brilliance during the Harvest period. While the Truth on Baptism, the Lord’s Supper, the state of the dead, etc., were understood fairly well by some groups in Christendom before 1874, it remained for the Harvest Messenger to refine and elaborate upon every one of them with telling force. The word “purifier” in our text is from the Hebrew taher, one meaning of which is to make bright or to polish. Thus, at His Second Advent our Lord not only refines, purges the dross of error from the Truth, but He also brightens or polishes it.

Note that He “shall sit” as a refiner and polisher. At the time of the First Advent it was the custom for a speaker to sit, while the audience stood. In the Talmud the phrase to sit is almost synonymous with to teach. Jesus was indeed the teacher; but when He said the Scribes and Pharisees “sit in Moses’ seat” (Matt. 23:2), He meant they were setting themselves forth as the teachers of the people – just as Moses had done when he gave them the Law at Sinai. Jesus now sits on His throne, as does a king and as a judge sits on his bench, etc. Thus, He is the executive, the authority, the official opponent of error and developer of the Truth. This is true not only of religious truth, but also to a large degree of secular truth. Satan has done an excellent job of corrupting secular and religious truth over the centuries, and none but our all-powerful Divine Lord is capable of undoing the damage. He has come with the “golden crown” on His head as evidence that He has the power and the authority to eliminate the damage of the past. (Rev. 14:14)

To polish anything requires a cleansing agent to be applied with muscular strength. Since 1874 especially, this has been accomplished mainly through much controversy. The Truth comes out in controversy; those who object to controversy are actually objecting to one of the special missions of our Lord since 1874, and are imposing a deception on those who listen to them.

Our chief purpose in giving this explanation is to focus attention upon the “outer darkness” of those who once saw Restitution in its brilliance and clarity, but who have now sullied it so badly by their perversions (See Matt. 25:30 on the “unprof­itable servant” with the Berean Comments). The evidence clearly points to something being woefully wrong in the hearts of such.

“ALL MEN TO BE SAVED” – SOME CONTRARY VIEWS

Like all other fundamental teachings of the Bible, the text stating that God “will have all men to be saved” (1 Tim. 2:4), has been given the extremes of erroneous interpretation. Some contend that if God will have all men to be saved, that is a guarantee of eternal life for every human being that has ever lived. Universalism goes even further, insisting that even the Devil and his angels will also eventually be saved, despite the clear statement of St. Paul to the contrary. (Heb. 2:14) Others contend that God would like to have all men saved, but He just can’t seem to accomplish it. All of these perversions are based upon a misunderstanding of the salvation process.

God will have all men to be saved. But saved from what, to what? St. Paul offers us the proper help: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” (Rom. 5:12) All of Adam’s progeny inherited the death sentence from him through no fault of their own. It is relief from that sentence from which God wishes all men to be saved. Often in human affairs we hear of a condemned man being “saved from execution” by official decree; but that does not mean that he will continue to live forever. It simply means that he is saved from the sentence passed upon him by the judicial process.

Much the same explanation may be given for the entire human race being saved; they will be saved from the sentence now hanging over them, and thenceforth will be given the privilege of regaining perfect life, as Adam had it, if they wish to take advantage of it. If they do, they will be classified as the “sheep” of the parable; if they do not, they will be classified as the “goats” of the parable, and will be sentenced to death once more – for their own transgression, not for one inherited from another.

This is well stated by the Prophet Jeremiah: “In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.” (Jer. 31:29-30) No longer will the iniquities of the fathers be visited upon the children unto the third and fourth generation. (Exod. 20:5)

Some years back we corresponded with a preacher who insisted that St. Paul’s words mean that every man will eventually receive eternal life – although there is just nothing in the text to warrant such a conclusion. Man will be relieved from the present load upon his back, and given the opportunity, under favorable conditions, to free himself from its effects if he will take advantage of the opportunity. Nothing more than that; nothing less. The preacher argued that the “everlasting punishment” of Matt. 25:46 simply means “age-lasting” and that man will continue to receive one opportunity after another – for a full age – until he eventually avails himself of eternal life. But the same Greek adjective aionios is used to describe both the reward of the righteous and the punishment of the unrighteous. This would force the logical conclusion that the life received by the sheep will also be limited to the age. Note the footnote for verse 46 in the Emphatic Diaglott:

“The Common Version, and many modern ones, render kolasin aionioon, everlasting punish­ment, conveying the idea, as generally interpreted, of basinos, torment. Kolasin . . . is derived from kolazoo, which signifies [primarily] to cut off; as lopping off branches of trees, to prune . . . The righteous go to life, the wicked to the cutting off from life, or death.”

If we cut the limb from a tree, we know that limb will no longer continue to live; it withers and disintegrates – in much the same manner that Adam withered for 930 years, then disintegrated in the grave. “Dust thou art, and unto dust shalt thou return.” (Gen. 3:19)

“THE MEEK SHALL EAT AND BE SATISFIED”

At the birth of Jesus the angel declared, “I bring you good tidings of great joy, which shall be to all people.” (Luke 2:10) St. John elaborated: “He is the propitiation for our sins [those who accept Him in this present age]: and not for ours only, but also for the sins of the whole world.” (1 John 2:2)

As we look back with joy at the Savior’s birth and the subsequent atonement for all people, so the ancients looked forward to it. Jesus said, “Abraham rejoiced to see my day: and he saw it, and was glad.” (John 8:56) A beautiful prophecy on the subject is presented in Psalm 72: “He shall come down like rain upon the mown grass: as showers that water the earth [times of refreshing]. In his days shall the righteous flourish [the sheep of the parable]; and abundance of peace so long as the moon endureth. He shall have dominion also from sea to sea, and from the river unto the ends of the earth . . . Yea, all kings shall fall down before him: all nations shall serve him . . . daily shall he be praised . . . they of the city shall flourish like grass of the earth . . . all nations shall call him blessed     . . . let the whole earth be filled with his glory.” Truly, every knee will bow and every tongue confess that Jesus Christ is Lord. (Phil. 2:10-11)

Biblical names are often significant of the character and accomplishments of the persons to whom they are given. Thus, Jesus is the Latin word for Joshua, or Jeshua, which means “Yahweh is salvation,” the name being very expressive of the work He would do. Thus, He not only delivers, or saves believers in this age, but in the next age He will deliver the world in general from the sentence now resting upon men. This He will accomplish by His Priestly, Mediatorial, Kingly, Legislative, Judicial, Prophetic and Paternal offices, by His good Word and works. He “forgiveth all thine iniquities.” (Psa. 103:3) He is indeed “mighty to save!” (Isa. 63:1)

Then will be realized the words: “The meek shall eat and be satisfied: they shall praise the Lord that seek him: your heart shall live for ever    . . . all the kindreds of the nations shall worship before thee. For the kingdom is the Lord’s: and he is the governor among the nations . . . A seed shall serve him . . . They shall come, and shall declare his righteousness unto a people that shall be born.” (Psa. 22:26-31)

(Reprint of an article by Brother John J. Hoefle, with some modifications. Originally printed in No. 217, July 1, 1973.)

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NO. 817: THE THREE WAYS

No. 817

“Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matt. 7:13-14)

“And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it . . . but the redeemed shall walk there.” (Isa. 35:8-9)

Three ways, the “broad way,” the “narrow way” and the “highway,” are thus brought to our attention in the Scriptures. The broad way to destruction is thus named because it is most easy to the degenerate human race. As a sinner condemned to destruction, Adam (and the race represented in him) started upon this road, and for six thousand years the race has steadily pursued the broad, downward way. Only a few, comparatively, have tried to change their course and retrace their steps. In fact, to retrace all the steps, and reach the original perfection, has been impossible, though the effort of some to do so has been commendable, and not without beneficial results.

Sin and death have reigned relentlessly over mankind, and driven them upon this broad road to destruction. Not until the Gospel Age was a way of escape brought to light. In previous ages, rays of hope were dimly seen in types and shadows, but life and immortality were not brought to light until the appearing of our Lord and Savior, Jesus Christ, and the proclamation by the Apostles of the good tidings of redemption, remission of sins, and consequently a resurrection. (2 Tim. 1:10) The teachings of Jesus and the Apostles bring to light life – a restitution or restoration to life for all mankind, as based upon the merit and sacrifice of the Redeemer, and they show this to be the significance of many Old Testament types. They also bring to light immortality, the prize of the High Calling of the Gospel Church.

Although a way of escape has been brought to light through the gospel, the great mass of mankind heeds not the good tidings, because depraved by sin and blinded by the Adversary. Those who now gratefully accept the promise of life, restoration to human existence, through Christ, have pointed out to them a new way which has been opened up, by which consecrated believers may go beyond the human nature and be changed to a higher nature – the spiritual. This “new and living way” was consecrated for the royal priesthood. (Heb. 10:20) Our Master tells us that it is because of the narrowness of this way that the many prefer to remain on the broad road to destruction.

LIFE AN ENERGIZING PRINCIPLE

Before considering the narrow way and its dangers and difficulties, let us notice the end to which it leads – life. Life may be enjoyed on various planes of being, higher as well as lower than human. Life is a broad and comprehensive term, but here our Lord uses it in reference to that highest form of life pertaining to the divine nature – immortality – the prize of the High Calling. What is life? We not only realize it in ourselves, but we see its operation in lower animals, and even in vegetation, and we are told of its existence in higher forms, angelic and divine.

While we may not be able to discover the secret springs of life in all, we may safely assume that the Divine Being, Jehovah, is the great fountain of all life, from which all these springs are supplied. All living things result from and depend on Him for life. All life, whether in God or in His creatures, is the same: it is an energizing principle, not a substance. It is a principle which inheres in God, but which in His creatures results from certain causes which God has ordained, and of it He is therefore the cause, the author or fountain. Hence the creature is in no sense a part or an offspring of the Creator’s essence or nature, as some imagine, but he is God’s handiwork infused with life.

Recognizing the fact that only in the divine nature is life independent, unlimited, exhaustless, ever continuous and neither produced nor controlled by circumstances, we see that of necessity Jehovah is superior to those physical laws and supplies which He ordained for the sustenance of His creatures. It is this quality, which pertains only to the divine nature, that is described by the term immortality. Immortal signifies death-proof, consequently disease and pain-proof. In fact, immortality may be used as a synonym for divinity. From the divine, immortal fountain proceed all life and blessing, every good and perfect gift, as from the sun the earth receives her light and vigor.

THE SUN AN ILLUSTRATION

The sun is the great fountain of light to the earth, illuminating all things, producing many varieties of color and shades of light, according to the nature of the object upon which it shines. The same sunlight shining upon a diamond, upon a brick, and upon various kinds of glass, produces strikingly different effects. The light is the same, but the objects upon which it shines differ in their capacity to receive and to transmit it. So it is with life: it all flows from the one exhaustless fountain. The oyster has life, but its organism is such that it cannot make use of much life, just as the brick cannot reflect much of the light of the sun. So it is with beast, fish and fowl. Like the various kinds of glass under sunlight, so these various creatures show forth differently the various organic powers they possess, when life animates their organisms.

The polished diamond is so adapted to the light that it appears as though it possesses it within itself, and were itself a miniature sun. So it is with man, one of the masterpieces of God’s creation, made only “a little lower than the angels.” He was so grandly formed as to be able to receive and retain life by the use of the means which God supplied, and never grow dim. Before he fell, Adam was thus grander than any other earthly creature, not by reason of any difference in the life principle implanted, but because of a superior organism. Yet, as the diamond can reflect no light except when shone upon by the sun, so man can possess and enjoy life only as the supply of life is continued. Man does not have inherent life: he is no more a fountain of life than a diamond is a fountain of light. And the very strongest evidence that we do not have an exhaustless supply of life in ourselves, or (in other words) that we are not immortal, is that since sin entered, death has passed upon all our race.

God had arranged that man in Eden should have access to life-sustaining trees, and the paradise in which he was placed was abundantly supplied with numbers of “every [kind of] tree” good for food or for adornment. (Gen. 2:9, 16-17) Among the trees of life good for food was a forbidden one. While for a time forbidden to eat of the tree of knowledge, he was permitted to eat freely of trees which sustained life perfectly; and he was separated from them only after transgression, that thereby the death-penalty might go into effect. (Gen. 3:22)

The glory and beauty of humanity are thus seen to be dependent on the continued supply of life, just as the beauty of the diamond is dependent on the continued supply of sunlight. When sin deprived humanity of the right to life, and the supply was withheld, immediately the jewel began to lose its brilliancy and beauty, and it is finally deprived of its last vestige in the tomb. His beauty consumes away like a moth. (Psa. 39:11) As the diamond loses its beauty and brilliancy when the light is withdrawn, so man loses life when God withholds the supplies from him. “Yea, man giveth up the ghost [life], and where is he?” (Job 14:10) “His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.” (Job 14:21) “For there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest.” (Eccl. 9:10)

But since the death penalty has been provided by the Redeemer, the jewel is to have its beauty restored, and is again to reflect perfectly the Creator’s image when the Sun of Righteousness shall arise with healing in His wings. (Mal. 4:2) It is because of the sin-offering, the sacrifice of Christ, that all that are in the grave “shall come forth.” (John 5:28-29) There shall be a “restitution of all things;” first an opportunity or offer of restitution to all, and ultimately the attainment of human perfection by all who will obey the Redeemer. (Acts 3:19-21)

THE NARROW WAY

This, however, is not the reward which Jesus refers to as being the end of the narrow way. From other scriptures we learn that the reward promised to those who walk the narrow way is the “divine nature” – life inherent, life in that superlative degree which only the divine nature can possess – immortality. Surely not without positive and explicit invitation could any rightfully thus aspire.

From 1 Tim. 6:14-16 we learn that the immortal or divine nature was originally the possession of divinity only. We read of our Lord Jesus: “Which in his times [the Millennial Age] he shall show, who is the blessed and only Potentate, the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting.” All other beings, angels, men, beasts, birds, fish, etc., are but vessels holding each its measure of life, and all differing in character, capacity, and quality according to the organism which it has pleased the Creator to provide for each.

Further, we learn that Jehovah, who alone possessed immortality originally, has highly exalted His Son, our Lord Jesus, to the same divine, immortal nature; hence He is now the express image of the Father’s person. (Heb. 1:3) So we read, “For as the Father hath life in himself; so hath he given to the Son to have life in himself.” (John 5:26) God’s definition of “immortality” is “life in himself” – life not drawn from other sources, nor dependent on circum­stances, but independent, inherent life. Since the resurrection of the Lord Jesus, two beings are immortal; and, amazing grace! the same offer is made to the Bride of the Lamb selected during the Gospel Age. Yet not all of the great company who are nominally of the Church will receive this great prize, but only that “little flock” of overcomers who so run as to obtain it; who follow closely in the Master’s footsteps; who, like Him, walk the narrow way of sacrifice, even unto death. These, when born from the dead in the resurrection, will have the divine nature and form. This immortality, the independent, self-existent, divine nature, is the life to which the narrow way leads.

This class is not to be raised from the tomb human beings, for we are assured by the Apostle that, though sown in the tomb natural bodies, they will be raised spiritual bodies. These all shall be “changed,” and even as they once bore the image of the earthly, human nature, they shall bear the image of the heavenly and share in the glory to be revealed. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be [what a spiritual body is]: 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; Col. 1:27; 2 Cor. 4:17; John 17:22; 1 Pet. 5:10; 2 Thess. 2:14)

Not only is this High Calling to a change of nature confined exclusively to the Gospel Age, but it is the only offer of the Gospel Age.[1] Hence our Lord’s words quoted at the beginning of this paper include on the broad road to destruction all who are not on the way to the only prize now offered. All others are still on the broad road – these only have as yet escaped the condemnation that is on the world. This, the only way of life now open, because of its difficulty, finds few who care to walk in it. The masses of mankind in their weakness prefer the broad, easy way of self-gratification.

The narrow way, while it ends in life, in immortality, might be called a way of death, since its prize is gained through the sacrifice of the human nature even unto death. It is the narrow way of death to life. Being reckoned free from the Adamic guilt and the death penalty, the consecrated voluntarily surrender or sacrifice those human rights, reckoned theirs, which in due time they, with the world in general, would have actually received. As “the man Christ Jesus” laid down or sacrificed His life for the world, so these become joint-sacrificers with Him. It was not that His sacrifice was insufficient and that others were needed; but while His is all-sufficient, these are permitted to serve and to suffer with Him in order to become His bride and joint-heir. While the world is under condemnation to death and is dying with Adam, this “little flock,” through the process of faith reckonings and sacrifice already described, are said to die with Christ. They sacrifice and die with Him as human beings, in order to become partakers of the divine nature and glories with Him: “For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him.” (2 Tim. 2:11-12; Rom. 8:17)

In the beginning of the Millennial Age, those who walked the narrow way will have gained the great prize for which they ran, immortality; and being thus clothed with the divine nature and power, they will be prepared for the great work of restoring and blessing the world during that age. With the end of the Gospel Age, the narrow way to immortality will close, because the select “little flock” that it was designed to test and prove will have been completed. “Behold, now is the accepted [acceptable] time.” (2 Cor. 6:2) Now is the time in which sacrificers, coming in the merit of Jesus and becoming dead with Him, are acceptable to God – a sacrifice of sweet odor. Death, as the Adamic penalty, will not be permitted forever; it will be abolished during the Millennial Age; as a sacrifice it will be acceptable and rewarded only during the Gospel Age.

It is only as “new creatures” that the saints of the Gospel Age have been on the way to life; and only as human beings are they consecrated to destruction, as sacrifices. If, as human creatures, they be dead with Christ, as new, spiritual beings, they shall live with Him. (Rom. 6:8) The mind of God in them, the transformed mind, is the germ of the new nature. The new life would be easily choked; and Paul assures us that when begotten of the spirit through the truth, if they live after the flesh, they shall die (lose their life), but if they, through the spirit, do mortify (put to death) the deeds of the body (the disposition of the human nature), they (as new creatures) shall live; for the sons of God are those led by the spirit of God. (Rom. 8:13-14) This is a thought of utmost importance to all the consecrated; for if they have covenanted with God to sacrifice the human nature, and if that sacrifice was accepted by Him, it is useless to attempt to take it back. The human is reckoned of God as dead now, and must actually die, never again to be restored. All that can be gained, by turning back to live after the flesh, is a little human gratification at the expense of the new spiritual nature.

There have been, however, many consecrated ones desirous of the prize, and begotten of the spirit, who have been partially overcome by the allurements of the world, the desires of the flesh, or the arts of the devil. They have partially lost sight of the prize set before them, and have tried to walk upon a middle road – to keep the favor of God and the favor of the world, forgetting that “The friendship of the world is enmity with God.” (Jas. 4:4) The instructions to those running the race for the prize were: “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” (1 John 2:15) “How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?” (John 5:44)

These, who have loved the present world, but who have not wholly forsaken the Lord and despised their covenant, have received a scourging and purifying by the fire of affliction. As the Apostle expresses it, they are delivered over to Satan for the destruction of the flesh, that the spirit (the newly begotten nature) may be saved in the day of the Lord Jesus. (1 Cor. 5:5) And if rightly exercised by the discipline, they will finally be received into the spiritual condition. They will have everlasting, spirit life as angels have it, but will lose the prize of immortality. They will serve God in His temple, and stand before the throne, having palms in their hands (Rev. 7:9-17); but though that will be glorious, it will not be so glorious as the position of the “little flock” of overcomers, who will be kings and priests unto God, seated with Jesus in the throne as His bride and joint-heir, and with Him crowned with immortality.

Theirs has been a rugged, steep, narrow way, but the Captain’s word is encouraging: “In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” (John 16:33) “My grace is sufficient for thee: for my strength is made perfect in weakness.” (2 Cor. 12:9) The difficulties of this way have acted as a separating principle to sanctify and refine a “peculiar people” to be “heirs of God, and joint-heirs with Jesus Christ.” In view of these things, they were to come boldly to the throne of grace, that they might obtain mercy and find grace to help in time of need, while they fought the good fight of faith and laid hold on “the crown of glory” – immortality, the divine nature. (2 Tim. 4:8; 1 Peter 5:4)

THE HIGHWAY OF HOLINESS

While the special hope of the Gospel Age is so surpassingly glorious, the new order of things in the age to come is to be entirely different. As a different hope is held out, so also a different way leads to it. The way to immortality has been a way which required the sacrifice of the otherwise lawful and proper hopes, ambitions and desires – the sacrifice forever of the human nature. But the way to human perfection, to restitution, the hope of the world, requires only the putting away of sin: not the sacrifice of human rights and privileges, but their proper enjoyment. It will lead to personal purification and restoration to the image of God as enjoyed by Adam before sin entered the world.

The way back to actual human perfection is to be made very plain and easy; so plain that none may mistake the way; so plain that “the wayfaring man, and those unacquainted therewith, shall not go astray” (Isa. 35:8 – Leeser); so plain that none will need to teach his neighbor, saying, Know the Lord, for all shall know the Lord from the least unto the greatest. (Jer. 31:34) Instead of being a narrow way that few can find, it is termed “a highway,” a public roadway – not a narrow, steep, rugged, difficult, hedged byway, but a way specially prepared for easy travel – specially arranged for the convenience and comfort of the travelers. It is a public road, open to all the redeemed, all for whom Christ died – everyone. Those who will recognize and avail themselves of the opportunities and blessings purchased by the precious blood may go up on this Highway of Holiness to the grand goal of perfect restitution to human perfection and everlasting life. (Isa. 35:8-10)

These will not be merely reckoned justified and granted a reckoned standing of holiness and perfection in the sight of God. When started upon this highway of holiness they may go up thereon to actual perfection, as a result of endeavor and obedience, to which all things will be made favorable by their Redeemer, then reigning in power. Each individual will, according to his needs, be aided by the wise and perfect administration of the new Kingdom. This is the legitimate result of the ransom.

Since our Lord, the man Christ Jesus, gave Himself a ransom for all, and desires all to come to a knowledge of the truth, and thereby to actual perfection, why does He not at once make a good and broad highway for all? Why does He not remove the obstructions, the stumbling-stones, the pitfalls and snares? Why not help the sinner back to full harmony with God, instead of making the way narrow, rugged, thorny, hard to find, and still harder to walk in?

A failure rightly to divide the Word of Truth, has led some to very confused ideas. Failing to see God’s plan, many try to preach a highway of holiness in the Gospel Age, when no such way exists, and they confuse and compromise the matter to fit the facts and the Scriptures with their mistaken theories. On the highway soon to be opened, only sinful things will be prohibited, while those who have traveled the narrow way had to deny themselves and sacrifice many things not sinful, as well as war continually against besetting sins. This is a pathway of sacrifice, as that of the coming age is to be a highway of righteousness.

Of that highway it is significantly stated in symbolic language that “No lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there.” (Isa. 35:9) How many frightful lions are now in the way of those who would be glad to forsake sinful ways, and to pursue righteousness! There is the lion of a degenerate public sentiment, which deters many from venturing to obey the dictates of conscience in matters of everyday life – dress, home, and business arrangements, etc. The lion of temptation to strong drink and other corrupting influences hinders many who would be glad to see them removed, but only the authority and power of the next age can remove them.

No “ravenous beasts” in the form of giant corporations, organized to advance selfish, individual interests at the expense of the general good, will be tolerated. “They shall not hurt nor destroy in all my holy mountain [kingdom]: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.” (Isa. 11:9) Though there will be difficulties to labor against in overcoming propensities to evil, etc., yet, in comparison with the narrow way of the Gospel Age, that will be an easy way. The stones (stumbling-stones) shall all be gathered out, and the standard of truth shall be lifted up for the people. (Isa. 62:10)

Ignorance and superstition will be things of the past, and righteousness will receive its due reward, while to evil will be meted out its just deserts. (Mal. 3:15, 18) By wholesome chastise­ments, fitting encouragements and plain instructions, as returned prodigals, mankind will be trained and disciplined up to the grand perfection from which father Adam fell. “And the ransomed of the Lord shall return [from destruction by way of the highway of holiness], and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.” (Isa. 35:10)

Our Lord referred to but two of the three ways, the broad way and the narrow way, because the third was not yet due to be opened up – just as when announcing the good tidings, He said, “This day is this scripture fulfilled in your ears.” He omitted mentioning the “day of vengeance,” because it was not then due. (Luke 4:18-21; compare Isa. 61:2) Now, however, as the narrow way has drawn to a close, the grand highway of righteousness begins to be seen more and more distinctly, in the light of the dawning day.

We have found a “Broad Road,” on which at present the masses of mankind travel, deluded by the “prince of this world,” and led by perverted tastes. We have found that it was opened up and that our race was started in its headlong course upon it by “one man’s disobedience.” We have found that the “Highway of Holiness” is to be opened up by our Lord, who gave Himself a ransom for all and redeems all from the destruction to which the “Broad Road” leads, and that it will, in due time, be accessible and easy for all the redeemed ones whom He bought with His own precious blood. We have found, furthermore, that the “Narrow Way,” opened up by the merit of the same precious blood, has been a special way leading to a special prize, and was made especially narrow and difficult as a test and discipline for those selected to be made partakers of the divine nature and joint-heirs with our Lord Jesus in the Kingdom of glory soon to be revealed for the blessing of all. Such as have had this hope – who have seen this prize – may count all other hopes as but loss and dross in comparison. (Phil. 3:8-15)

(From Studies in the Scriptures, Volume I, Chapter XI, with some editing.)

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PRESENTATION OF SELF ALWAYS A REASONABLE SERVICE

Commenting on the status of those who present themselves in consecration after the close of the High Calling, That Servant noted that since God is unchangeable, He is always pleased for any to devote their lives wholly and unreservedly to doing His will. (See Reprint 4835) His advice then to all who love the Lord and who desire to be in complete fellowship with Him was the same message that has gone forth throughout this age: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” (Rom. 12:1)

It is because these “Youthful Worthies” have the faith of Abraham that they will be blessed with him and have the privilege of participating in the blessing of all nations. (Gal. 3:6-9) Having this faith quality, they heed the Lord’s invitation to consecrate; they give Him their hearts. (Prov. 23:26) There being no opportunity for them to win a crown with Christ, He does not beget them of His Spirit, but gives them a new human heart to love Truth and Righteousness and to serve Him. They too, like the Little Flock, become dead to self and the world and alive to God, practicing watchfulness and prayer, studying and spreading the Word. Thus, the Youthful Worthies also must be faithful to the Lord – even unto death, if He deems it necessary.

We read, “Ye shall have one manner of law, as well for the stranger, as for one of your own country.” (Lev. 24:22) The “stranger” here types those consecrating between the ages. They are “strangers” because they are strangers to the Little Flock, having consecrated themselves too late to be of that select company. Just as there was “one manner of law” for the Jews and for the foreigners visiting in their land, Youthful Worthies are under the same law as the Saints, meaning they make the same manner of consecration – a complete desire to do God’s will and they have been similarly blessed with a clear understanding of Present Truth.

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[1] Pastor Russell taught an unbegotten class consecrating after the closing of the “door” to the High Calling. See Reprint 5761, under the heading “Those Consecrating Between the Ages.” See also further comments at the end of this paper.

NO. 816: “THE DAY OF VENGEANCE”

No. 816

Part Eight – The Battle of the Great Day

“For, lo, I begin to bring evil on the city which is called by my name [Christendom, Babylon], and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts . . . The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord.” (Jer. 25:29-31)

This is a continuation from our July 2025 paper on “The Day of Vengeance.”

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The conflict of this Day of Vengeance will be so complex and peculiar that no one symbol could describe it. Accordingly, many forceful symbols are used in the Scriptures, such as battle, earthquake, fire, storm, tempest, and flood. (Rev. 16:14, 18; Zeph. 3:8; Nah. 1:3-8; Isa. 28:2) That these are not to be literal floods, fires, and other natural disasters destructive of our planet Earth and its population, is evident from the statement (symbolic) that the present order of things, when destroyed, will be followed by a new order: “Nevertheless we, according to his promise, look for new heavens [God’s glorified Church] and a new earth [human society reorganized under God’s Kingdom], wherein dwelleth righteousness.” (2 Pet. 3:13; Isa. 65:17)

Referring to that new order of things after the fire of God’s retributive vengeance shall have burned up present evils, God, through the Prophet, says: “For then will I turn to the people a pure language [the Truth], that they may all call upon the name of the Lord, to serve him with one consent.” (Zeph. 3:9)

TWO REMARKABLE TYPES

But let no one conclude because these various descriptions are not literal, but symbolic, that they may therefore represent merely a battle of words, a quaking of fear, or a trivial storm of human passion. For though controversy, and words of passion and arguments will be and are among the weapons used in this battle, especially in the beginning of it, yet it will not end with these. Every prophetic detail indicates that before it ends it will be a most violent conflict, a fierce and terrible storm. We have already observed the typical character of the great tribulation which came upon fleshly Israel in the end of the Jewish Age. Now having come to the parallel period – the harvest of the Gospel Age, we see all the indications of a similar, though much greater trouble, upon “Christendom,” its antitype. While the judgments visited upon Judea and Jerusalem were terrible in the extreme, they were only on a small scale as compared with the great tribulation upon Christendom, involving the whole world and now fast approach­ing.

The Roman army and regular warfare caused but a small portion of the trouble in the end of the Jewish Age, noted as the most terrible on the pages of history, and approached only by the French Revolution. It sprang mainly from national disintegration, the overthrow of law and order – anarchy. Selfishness apparently took complete control and arrayed every man against his neighbor – just as is predicted of the coming trouble upon Christendom (in the midst of which the great spiritual temple, God’s elect Church, will be completed and glorified). “For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.” (Zech. 8:9-11)

That times have not so changed as to make such a calamity either impossible or improbable in our day is too manifest to require proof. But if any should be inclined to doubt it, let them call to mind the great Revolution that only a little over one century ago (now two) brought France to the verge of social ruin and threatened the peace of the world.

Some have the erroneous idea that the world has outgrown the barbarities of earlier days, and they rest in fancied security and assume that such calamities as have occurred in the past could not befall the world again, but sound judgment and an acquaintance with the facts of even recent history and with the present feverish pulse of humanity are sufficient to guarantee the possibility of a duplication of the past, even without the sure word of prophecy, which foretells a time of trouble such as never was since there was a nation.

In the symbolic language of Revelation, the French Revolution was indeed a “great earthquake” – a social shock so great that all “Christendom” trembled until it was over; and that terrible and sudden outburst of a single nation’s wrath may give some idea of the fury of the coming storm, when the wrath of all the angry nations will burst the bands of law and order and cause a reign of universal anarchy. It should be remembered, too, that that calamity occurred in what was then the very heart of Christendom, in the midst of what was regarded as one of the most thoroughly Christian nations in the world, the nation which for a thousand years had been the chief support of Papacy. A nation intoxicated with Babylon’s wine of false doctrines in church and state, and long bound by priestcraft and superstition, there vomited forth its pollution and spent the force of its maddened rage. In fact, the French Revolution seems referred to by our Lord in His Revelation to John on Patmos as a prelude to, and an illustration of, the great crisis now approaching.

In all the leading causes which culminated in the terrors of the French Revolution, we see a strong resemblance to similar conditions today which are rapidly and surely leading to the foretold similar results on a world-wide scale. Mark the growing animosity between the privileged classes (royalty and aristocracy) and the working classes, the discussions of the rights and wrongs of the people, and the decline of respect for both civil and ecclesiastical authority. Note also the revolutionary current of popular thought and expression – the increasing dissatisfaction of the masses of the people with the ruling powers and the institutions of government. And if the American Declaration of Independence, with its proclamation of human rights and of the foundation of government in contract and the consent of the people, inspired the masses of the French with a desire for liberty and independence, it is not surprising that the successful experiment of this government of the people and by the people, and the measure of liberty and prosperity here enjoyed, are having their effect. The ever-continuous tide of emigration from other countries to this country is another evidence of the impression which this experiment has made upon the peoples of other nations.

And yet, the liberty and prosperity here enjoyed are far from satisfactory to the people here. They crave a still better condition and are seeking measures to attain it. Nowhere throughout Christen­dom does this determination assert itself more positively and boldly than here. Every man is on the qui vive to assert his real or fancied rights. The trend of thought here, as elsewhere, is in the current of revolution, and is daily becoming more so.

The French Revolution was a struggle of a measure of light against gross darkness; of the awakening spirit of liberty against long established oppression; and of a measure of truth against old errors and superstitions, long encouraged and fostered by civil and ecclesiastical powers for their own aggrandizement and the people’s oppression. And yet, it exhibited the danger of liberty unguided by righteousness and the spirit of a sound mind. (2 Tim. 1:7) A little learning is indeed a dangerous thing. One of Charles Dickens’ stories, the scene of which is laid in the troublous times of the French Revolution, begins thus, and aptly fits the present time, as he suggests: “It was the best of times, it was the worst of times.”

While we see the same causes operating throughout the world today, to produce similar results on a more extended scale, we cannot console ourselves with ideas of fancied security, and proclaim Peace! Peace! when there is no peace; especially in view of the warnings of prophecy.

When the conditions are fully ripe for the great Revolution a most trivial circumstance may serve as a match to set on fire the present social structure throughout the whole world. In the case of the French Revolution, the first overt act, it is said, was the beating on a tin pan by a woman whose children were hungry. Soon an army of mothers was marching to the royal palace to ask for bread. Being refused, they were joined by the men, and soon the wrath of the nation was kindled and the flames of revolution swept the whole land.

And yet, the royalty was so oblivious to the conditions of the people, and so surrounded with plenty and luxury, that even when these outbreaks came, the queen could not comprehend the situation. Hearing from her palace the commotion of the mob, she inquired what it meant, and being told that the people were clamoring for bread, she replied, “It is foolish for them to make such an ado about bread: if bread is scarce, let them get cake, it is cheap now.”

So striking is the similarity of the present to those times, that the alarm is being sounded by many thoughtful discerners of the signs of the times, while others cannot realize the situation. The cries which preceded the French Revolution were as nothing in comparison to the appeals now going up from the masses all over the world to those in power and influence.

The retributive character of the great tribulation upon fleshly Israel in the harvest of the Jewish Age was very marked, as was that of the French Revolution. It will likewise be so manifest in the present distress when the climax is reached. We must expect that the approaching trouble will be no less bitter and severe than these two illustrations, but rather more terrible as well as more general for two reasons. First, present day conditions render each member of the social structure more dependent than ever before, not only for new and increased comforts and luxuries, but also for the very necessities of life. Secondly, the Lord specially declares that the coming trouble will be such as has never been before and never will be again. (Dan. 12:1; Joel 2:2; Matt. 24:21)

While there is no hope held out that this trouble can be averted, there are instructions in the Scriptures to those who would hide from the coming storm. First, the faithful of the Church are promised deliverance before the full force of the storm breaks. Secondly, all who love justice and pursue peace should diligently set their house in order, as directed by the Word of the Lord, which says: “Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.” (Zeph. 2:2-3)

The Prophet Joel calls upon those who see these things to sound an alarm, saying, “Blow ye the trumpet in Zion, and sound an alarm in my holy mountain [Christendom – the professed holy mountain or kingdom of the Lord]: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand.” (Joel 2:1) The Psalmist says, “If the foundations be destroyed, what can the righteous do? . . . Upon the wicked he shall rain snares, fire and brimstone [symbols of trouble and destruction], and an horrible tempest: this shall be the portion of their cup. For the righteous Lord loveth righteousness; his counte­nance doth behold the upright.” (Psa. 11:3-7)

The battle of this great day of God Almighty will be the greatest revolution the world has ever seen. It will be one in which every principle of unrighteousness will be involved, “For there is nothing covered, that shall not be revealed; and hid, that shall not be known.” (Matt. 10:26) This will be true in the judgment of the nations as well as in the judgment of individuals. Even now, the searchlight of general intelligence is discovering the secret springs of political intrigue, financial policies, religious claims, etc., and how all are brought to the bar of judgment, and by men, as well as by God, declared right or wrong as judged by the teachings of the Word of God – by the golden rule, the law of love, the examples of Christ, etc., all of which are coming into such remarkable prominence in the discussions of these times.

The battle of the great day, like every other revolutionary war, has its stages of gradual development. Behind the strife are the inspiring causes, the real or fancied national and individual wrongs. Next comes a keen appreciation of those wrongs by those who suffer from them. Various attempts at reform generally follow which prove futile and lead to controversies, wars of words, divisions, conflict of opinions, and finally to revenge and conflict of arms. Such is the order of the Battle of the Great Day of God Almighty. Its general character is that of a struggle of light against darkness, of liberty against oppression, of truth against error. Its extent will be worldwide – peasant against prince, pew against pulpit, labor against capital. The oppressed will be up in arms against injustice and tyranny of every kind. The oppressors will be up in arms for the defense of what they have long considered to be their rights, even when those rights are seen to encroach upon the rights of others.

THE LORD’S GREAT ARMY

We have noted the work of preparation for the conflict of this evil day – the organizing, equipping and drilling of immense armies, the building of great navies, the invention of new and wonderful engines of war, etc. As we view the millions of armed and disciplined warriors, we inquire which of all these mighty hosts is that army to which the Prophets point as the Lord’s great army? Can the prophetic references be to any of these? Or can this reference be to the people of God, the soldiers of the cross, whose weapons are described by the Apostle Paul as not carnal, but mighty, through the pulling down of strongholds? (2 Cor. 10:3-5) Can it be that the “sword of the Spirit,” the Word of God (Eph. 6:17) in the hands of God’s people filled with His spirit, is to accomplish the great work of overthrowing all the kingdoms of this world and giving them to Christ for an everlasting possession?

Would that it might be so, but such will not be the case as we have already seen, both from prophecy and from the signs of the times. It is evidently not the saints who are the Lord’s great army that is to overthrow the kingdoms of this world. As the Apostle says, their weapons are indeed mighty among those who are influenced by them (2 Cor. 10:4-5), but they do not operate in the same way upon the world. The army of the saints is, moreover, not a “great army,” but a “little flock,” as our Lord Himself designated it. (Compare Luke 12:32; Joel 2:11)

Hear the prophetic description of this army:

“A great people and a strong; there hath not been ever the like; neither shall be any more after it . . .  Like the noise of chariots on the tops of mountains [kingdoms] shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.  Before their face the people shall be much pained: all faces shall gather blackness . . . The earth [the present social order] shall quake before them; the heavens [the ecclesiastical powers] shall tremble: the sun and the moon [the illuminating influences of the gospel and the Mosaic law] shall be dark [infidelity having become prevalent], and the stars [the apostolic lights – Rev. 12:1] shall withdraw their shining: And the Lord shall utter his voice before his army: for his camp is very great: for he is strong that executeth his word: for the day of the Lord is great and very terrible, and who can abide it?” (Joel 2:2-11) The dark night will have come wherein no man can labor. (John 9:4; Isa. 21:9, 11-12)

Under the Lord’s overruling providence, it is this army that will “overthrow the throne of kingdoms” and destroy their strength. (Hag. 2:22) But where is there such an army? The description of the Prophet is not of an undisciplined mob, which might be easily dealt with by those educated in the arts of war; it is rather a description of a mighty host under a high degree of discipline.

Where is there presently such an army, before which the earth [society] will quake and the heavens [ecclesiasticism] tremble? (Joel 2:10) Where is the army that in the near future will dare deny Christendom’s time-honored doctrines, its statecraft and priest­craft? Where is the army that will set the heavens on fire, and melt the earth with fervent heat, thus making one vast universal wreck of the old order of things as predicted by the Prophets?

That such an army is coming into existence and preparing for the desperate conflict we are forcibly assured by the signs of the times and by the “sure word of prophecy.” And it is the recognition of this fact (without any reference to or knowledge of the word of prophecy) that is now filling the heart of Christendom with fearful foreboding, and impelling statesmen everywhere to take extraordi­nary measures for protection and defense.

But in these very measures for self-defense devised by “the powers that be,” there is probably a snare which they do not realize. The armies upon which they depend for defense are the armies of the common people: their service of thrones and kingdoms is only secured by imperative orders, and made endurable by a remuneration which they are fast coming to consider as no satisfactory compensation for the hardships and privations which they and their families must undergo, not to mention perils to life and limb and health and fortune.

Year by year these armed hosts are less and less infatuated with the “glory” of war, more keenly alive to its sufferings and privations, and less and less devoted to the sovereign powers that command their services, while the armies of toilers, of the common people at home, are becoming more and more irritated and dissatisfied with their lot, and more and more apprehensive of the future. All of these things are indications of at least a possibility that in the crisis approaching the mighty armed and disciplined hosts of Christendom may turn their power against the authorities instead of using their power to uphold and preserve them.

Just what conditions and circumstances will be used of the Lord as His “voice” of command to marshal this mighty army we may not now be able to clearly surmise; but we live in a day which makes history rapidly. On general principles it would not be unreasonable to expect movements in this direction at any time, but we have seen that God has a set time for every feature of His plan. We see already, “Men’s hearts failing them for fear, and for looking after [forward to] those things which are coming on the earth: for the powers of heaven shall be shaken.” (Luke 21:26)

All people are able to see something of the dark outlines of the trouble coming closer and closer. Society is apparently like a tinderbox ready for the match – like a powder magazine, ready to explode at any moment – like an organized army, ready for the assault at the word of command. Mankind in general is unconscious of the Lord’s interest in this battle. Almost all the combatants gird on the armor for personal and selfish interests which they rightly realize the Lord could not share. Hence, while all on every side are ready to call on the Lord for His blessing, few count on it; all seem to rely upon themselves – their organizations, their numbers, etc. None will be more surprised than the “powers of the heavens,” the leaders of the present ecclesiastical order, who have sought to establish a plan of their own while neglecting the Lord’s plan as revealed in His Word. (Matt. 24:29)

Hear the Lord’s words: “For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act . . . for I have heard from the Lord God of hosts a consumption [an expiration, a consummation], even determined upon the whole earth.” (Isa. 28:21-22)

Although there will be previous frequent skirmishes, the great decisive battle cannot begin until the great Michael, the Captain of our salvation, stands up and gives the word of command. (Dan. 12:1) And the great Captain has informed His royal legion, the Church, that the catastrophe, though imminent, cannot occur until His own, the Little Flock, have all been sealed and gathered.

In the meantime, let us remember the Apostle’s inspired description of this trouble – that it will be as travail upon a woman with child. There will be spasms or throes of trouble, with shortening intervals between. It has been just so thus far; and each future spasm will be more severe, until the final ordeal in which the new order will be born in the death-agonies of present institutions.

Because the Lord has generally been letting the world take its own course, His interference now will seem strange to those who do not understand the dispensational changes due. But in this “battle” He will cause the “wrath” of men (and their ambition and selfishness) to praise and serve His purposes, and He will restrain the remainder which would serve no purpose. (Psa. 76:10) With much long-suffering He has permitted the long reign of sin, selfishness and death because it could be overruled for the trial of His elect Church, and in teaching all men “the exceeding sinfulness of sin.” But seeing that the world in general despises His law of love and truth and righteousness, He purposes a general discipline before giving the next lesson, which will be a practical illustration of the benefits of righteousness, under the Millennial Kingdom of His dear Son.

While the Lord forbids His people to fight with carnal weapons, and while He declares Himself to be a God of peace, order, and love, He also declares Himself to be a God of justice, and shows that sin will not forever triumph in the world, but that it will be punished. “Vengeance is mine; I will repay, saith the Lord.” (Rom. 12:19; Deut. 32:35) And when He rises up to judgment against the nations, taking vengeance upon all the wicked, He declares Himself “a man of war” and “mighty in battle,” and having a “great army” at His command. And who can give assurance that the multitudes who now compose the marshalled hosts of Christendom will not then constitute the great army that will throw its mighty force against the bulwarks of the present social order. (Exod. 15:3; Psa. 24:8; Psa. 45:3; Rev. 19:11; Isa. 11:4; Joel 2:11)

“The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.” He thus attributes to Himself the cry and roar of His great army and their success in accomplishing, though ignorantly, His work of destruction. He adds, “I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.” (Isa. 42:13-14)

But there are also intimations in the Scriptures that there may be others beyond the rebelling hosts of Christendom who will also form a part of the Lord’s great army. Through the Prophet Ezekiel, the Lord refers to this time and the approaching calamities upon Christendom: “And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it . . . Make a chain [unite them; let them make a common cause]: for the land is full of bloody crimes, and the city [Babylon, Christendom] is full of violence. Wherefore I will bring the worst of the heathen [nations], and they shall possess their houses: I will also make the pomp of the strong to cease; and their holy places [their sacred places, their religious institutions, etc.] shall be defiled.” (Ezek. 7:21-24)

Perhaps this signifies that the uprising will be so extremely brutal and savage as to outrival the barbarities of all heathen invasions – as was the case in the French Revolution. Our opinion, however, is that “the worst of the heathen” are those in Christendom who are “without God” and without Christian sentiments or hopes; who hitherto have been restrained and held in check by ignorance, superstition and fear, but who are rapidly losing these restraining influences.

The Lord, by His overruling providence, will take charge of this great army of discontents and use their follies and selfishness to work out His own grand purposes in the overthrow of present institutions, and for the preparation of man for the Kingdom of Righteousness. It is for this reason only that it is termed the Lord’s great army. None of His saints – none who are led by the spirit of God as sons of God are to have anything to do with that part of the “battle.”

UNPRECEDENTED CONDITIONS

It will be impossible to re-establish the present order. It has evidently outlived its useful­ness and is inequitable under present conditions. The general increase in secular knowledge and the discovery of how priestcraft has long blinded and controlled the masses with error and fear will lead to a widespread disrespect for religion. Religious people in general, not discerning that God’s time has come for a change of dispensation, will ignore reason, logic, justice and Scripture in defending the present order of things.

The combined religious power of Christendom will be utterly futile against the rising tide of anarchy. “And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.” (Isa. 34:4; Rev. 6:14) The two great bodies which constitute the ecclesiastical heavens, Papacy and Protestantism, as the two distinct ends of the scroll are even now rapidly approaching each other, rolling together. Finally, they will “melt with fervent heat.” (2 Pet. 3:12)

“What do ye imagine against the Lord? he will make an utter end: affliction shall not rise up the second time. For while they be folden together as thorns, and while they are drunken as drunkards, they shall be devoured as stubble fully dry.” (Nah. 1:9-10) Protestantism and the Papacy can never perfectly assimilate; each will be a thorn in the other’s side. Intoxicated with the spirit of the world, they will be overwhelmed in the great tribulation, and, as religious systems, be utterly destroyed.

(Excerpts from Studies in the Scriptures, Volume IV, Chapter XI, condensed and edited. Lengthy quotations have been omitted. Note: This Chapter of Volume IV continues with a discussion of “Jacob’s Trouble.” That section was addressed in our January 2024 paper No. 797.)

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