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

No. 753

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

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

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

PROOFS THAT HIS RETURN IS TO BE INVISIBLE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

PROOFS THAT JESUS IS NOW A SPIRIT BEING

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Write to us at: epiphanybiblestudents@gmail.com

NO. 752: “I AM ALIVE FOR EVERMORE”

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

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

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

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

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

“IF THERE BE NO RESURRECTION”

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

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

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

“Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” (1 Cor. 15:12-18)

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

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

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

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

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

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

A FORCED CONCLUSION

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

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

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

It was not until our Lord’s resurrection, however, that He became a life-giving spirit. As the Apostle Peter declares, He was “put to death in the flesh, but made alive in the spirit.” (1 Pet. 3:18, ASV) These two Adams are samples or patterns of what mankind may attain to in the resurrection: the Church is to attain to the likeness of the second Adam, the world to the likeness of the first Adam – “As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.” (1 Cor. 15:48)

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

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

“MANY INFALLIBLE PROOFS”

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

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

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

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

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

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

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

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

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

“A SPIRIT HATH NOT FLESH AND BONES”

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

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

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

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

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

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

WHY THE DIFFERENT FORMS?

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

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

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

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

“YE SHALL BE WITNESSES UNTO ME”

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

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

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

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

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

(Based on Reprint 3563.)

Write to us at: epiphanybiblestudents@gmail.com

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

No. 751

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

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

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

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

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

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

THE PASSOVER LAMB

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

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

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

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

THE LORD’S MEMORIAL SUPPER

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

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

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

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

THE SYMBOLS CONSIDERED

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FIRST FRUITS AND AFTER FRUITS

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

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

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

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

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

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“UNDER HIS WINGS”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Based on Reprint 3331.)



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NO. 750: ISRAEL’S NEW COVENANT

  No. 750

“Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth?” (Mal. 3:1-5)

When our maker justly sentenced His disobedient children to death six thousand years ago in Eden, He intimated that ultimately the Seed of the woman would bruise the Serpent’s head. This hidden promise was the first indication of the divine mercy which our gracious Creator had purposed in Himself from before the foundation of the world. Ever noble, kind and gracious, our Creator restrained His mercy for the good of His creatures, so that they might learn to appreciate the exceeding sinfulness of sin. They had sinned, thereby forfeiting all claim upon the eternal life He had given them conditionally. It was also for the benefit of the angels that God insisted upon dealing with His creatures from the standpoint of exact justice, allowing them to fully know His justice, as well as His wisdom and power.

As we have demonstrated many times, eternal torment in no way entered into the divine purpose. His sentence upon man, plainly stated, was, “Thou shalt surely die.” (Gen. 2:17– marginal reading: “Dying thou shalt die.”) The sentence was not, “Living thou shalt live in torment.” God declared: “The soul that sinneth, it shall die.” (Ezek. 18:4) His purpose in His dealings with the human race was to exemplify a principle of divine government that will ultimately be made operative everywhere among all His creatures, both on the spirit plane and the earthly plane.

Long centuries later, God spoke prophetically through one of Adam’s posterity: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him.” (Jude 14-15) In other words, He will come to establish righteousness among men. Time passed on, however, and sin still prevailed. The coming of the Great Deliverer was still future.

Next, after first testing his faith and loyalty, God said to Abraham: “In thy seed shall all the families of the earth be blessed.” (Gen. 28:14; Gen. 12:3) This promised Seed is the same great Deliverer prophesied to bruise the Serpent’s head and to come in great glory with ten thousands of His holy ones. God assured Abraham that this Deliverer would in some way be identified with his posterity, so that He could properly be called the “Seed of Abraham.” This was an unconditional covenant and therefore it required no mediator.

Thereafter, all who were taught of God would know to look for the Messianic blessing through Abraham’s Seed. The Covenant was confirmed with an Oath to Abraham, then later to Isaac, and then later to Jacob. That Covenant Promise became the basis of God’s adoption of the entire nation of Israel – all of Jacob’s children. They were heirs of the Abrahamic Covenant, also called the Oath-Bound Covenant. This great honor from the Almighty God has made some of the Jewish people to appear at times arrogant and proud, but let us not forget that “to err is human, to forgive, divine.” Perhaps if we were in their place our imperfections would be similarly displayed.

THE LAW COVENANT ADDED

Israel’s experiences of tribulation and bondage in Egypt prepared them for God’s great proposition: if they kept the Law they would have life everlasting as a reward. As it is written, “Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.” (Lev. 18:5) Israel greatly rejoiced in this manifestation of divine preference for them above all others of humanity. Unlike the Abrahamic Covenant, the Law Covenant had a mediator, Moses. The sacrifice of bulls and of goats made a typical atonement for them for a year, so that they might enter into this covenant relationship with God, but when they attempted to keep the Law they were disappointed because they failed.

The Law of God is the full measure of a perfect man’s ability; and the Jews, being imperfect like other men, found that they had undertaken an impossibility. During the first year not a single Jew kept the Law perfectly and therefore not a single Jew gained eternal life. Foreknowing this would happen, God provided for a repetition of the Atonement Day every year so that the people might continue striving to attain eternal life. Year after year, century after century, they failed, and discouragement took the place of hope.

The Law Covenant was added to the Abrahamic Covenant – it did not replace it. God used it to teach Israel a great lesson respecting the need for better sacrifices than those of bulls and goats, and also to teach them that there is no other means of justification in His sight. While they received educational blessings under this Covenant, they did not receive the blessing they hoped for – life eternal. Consequently, they were not able to become a national Messiah, a national Seed of Abraham, for the blessing of all the nations.

A NEW COVENANT AND A BETTER MEDIATOR

For a period of time God gave Israel kings, but they also were unable to accomplish the great things hoped for. By God’s design, Israel began to learn of the idea of a personal Messiah, a King of Glory who would use their nation as His instrument for conquering the world, with the result being that every knee would bow and every tongue confess, to the glory of God. (Isa. 45:23; Rom. 14:11; Phil. 2:10) God promised a personal Messiah to be of the lineage of David, a great King, and far superior to the great, wise and rich Solomon. Messiah would be David’s Son and yet at the same time David’s Lord. (Psa. 110:1; Matt. 22:42-44)

Israel’s next lesson was that a change of dispensation must come. Just as Moses had mediated the Law Covenant, in the new dispensation a still better covenant would be mediated by one greater than Moses, an antitypical Moses. This covenant would be more favorable to them and under it they could gain
eternal life. This New Covenant was plainly set before them through Jeremiah’s prophecy:

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake . . . But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.” (Jer. 31:31-34)

Moses had spoken of the better mediator: “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken.” (Deut. 18:15) This statement of Moses combined with the prophecy of Jeremiah helped their faith to increase, giving new significance to the Oath-Bound promise to Abraham that in his seed all the families of the earth would be blessed.

If a great enough mediator were to come as the promised messenger of God, establishing a better covenant under which Israel could have eternal life, and if He, as the offspring of David, became their King, then indeed Abraham’s Seed, the nation of Israel under that great Mediator-King, would be fully qualified to bless all the families of the earth. The thought of this glory to their nation became a fresh inspiration to the approximately 50,000 Jews of all the tribes of Israel who returned from Babylonian captivity under the edict of Cyrus. (Ezra 2:64-65)

Through the Prophet Ezekiel, the Lord again pointed out that the Law Covenant made at Sinai must give place to a New Covenant. This new and better covenant must come before they could receive the great blessing of restitution. He spoke of the time when He would regather them out of all lands, fulfilling the promise made to Abraham, Isaac and Jacob. He promised to make them a great nation and to use them for the blessing of other nations. He explained why He would do this: “Thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name’s sake, which ye have profaned among the heathen, whither ye went.” (Ezek. 36:22)

He then told them that when He receives them back into His love and favor, He will also humble their pride by restoring the Samaritans and the Sodomites – peoples detested by Israel as inferiors and sinners. God declared that the sins of these peoples were never as serious as the sins committed by Israel. God would again bless Israel, but He would also bless these other peoples in their midst:

“When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate. . . . Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. And I will establish my covenant with thee; and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God.” (Ezek. 16:55-63)

We see that even the Sodomites are to share in restitution, despite being portrayed through­­out the Bible as examples of wickedness. As Israel’s “sisters,” Sodom and Samaria represent other nations of the world, but they will be instructed and blessed by becoming “daughters” to Israel. All this will not be done under the Old Law Covenant, but under the New Law Covenant of the future.

“WHO MAY ABIDE THE DAY OF HIS COMING?”

This new and better Covenant is to be mediated through a Mediator more glorious than Moses and a King more glorious than David – the One that Israel began to look for and long for. Is there any wonder they failed to identify Him in the lowly Nazarene who died at Calvary? Nothing but the special assistance of the Holy Spirit would enable anyone to trace the connection between the glorious prophecies and the humble appearance of He who came to fulfill those prophecies. We can see that Jesus in His Second Advent is the great Messiah of Glory, the King of kings and Lord of lords. He absolutely fulfills every requirement of prophecy and Jewish expectations. What a few can now see, most cannot: that He who was pierced is the same One who is to bless Israel and all the families of the earth through Israel.

Our opening text is from another prophecy that speaks of this same great Messiah, the Mediator of the New Covenant, King of kings and Lord of lords. As the Representative of His Father, He is to reign until all enemies are put down and Adam’s race is released from the divine sentence under the New Covenant provisions. The Prophet Malachi announces the Messiah and points out that He is the glorious Mediator and antitypical King they had long awaited. He is to come to the Temple – thus implying that He is to be not only an antitypical Prophet and King, but also an antitypical Priest “after the order of Melchizedek.” (Psa. 110:4)

Despite this joyful proclamation, the Prophet warns that the time of His appearing would be one of trial, one of special testing and proving, in order that the Lord might find the antitypical Priests and Levites to serve in the antitypical Temple. A great refining and cleansing process will be required to make the called, chosen and faithful ready for the Kingdom: “But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.” (Mal. 3:2-3)

At that time the consecration of Judah and Jerusalem unto the Lord will be accepted as in olden times. We may understand that this spirit of devotion is now reviving among Jews, particularly among those who are identified with Jerusalem and the Zionist movement. Hitherto this has been a political movement in the interest of Jewish nationalization and a home for exiles. Now, however, the due time has come for a real movement of those who have the faith to draw near to God and to show that faith by helping to forward the restoration of earthly Jerusalem and her interests.

WHY WAS HIS COMING DELAYED?

As the Father’s glorious agent in the great work of creation, the First-begotten of the Father became the great Messenger of the Covenant, the great Prophet, Priest and King of Israel, the great Michael of Daniel’s prophecy. (Dan. 12:1)

But before attaining this great honor, there were requirements He had to complete:

(1) By faith He had to obey the Father’s will and lay aside His Heavenly glory, becoming a perfect man – “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26)

(2) Thus prepared to become the Redeemer, He had to make a full consecration of His earthly interests. It was then the Father’s pleasure to beget Him to the spirit nature on the highest plane when the Holy Spirit of God descended on Him at Jordan. (Matt. 3:16) For three and a half years His sacrifice burned upon the altar and it was indeed better than the sacrifice of bulls and goats. (Heb. 10:4) It was a corresponding price for Adam – an eye for an eye, a tooth for a tooth, a perfect man’s life for a perfect man’s life.

(3) He had to sacrificially part with His earthly life. When He arose from the dead His personal sacrifice had ended, and His personal perfection as a spirit being was completed. (Heb. 10:1-14; Heb. 13:11-13) He experienced a resur­rection change from human nature to spirit nature, like the nature He originally possessed, only higher and more glorious. Thus He was simultaneously both a sacrifice and the spirit-begotten priest who offered that sacrifice.

With these three requirements completed, why did He not at once begin His great work as Prophet, Priest, King and New Covenant Mediator? The reason was this: according to the divine plan there was to be more than one sacrifice on the Day of Atonement. Throughout this Gospel Age this risen, glorified High Priest, Mediator, Prophet and King has been waiting to inaugurate His glorious Kingdom of blessing – waiting for a little handful of saints to be selected from the world, tested and found worthy to be glorified with Him – a “little flock” out of all mankind, selected from both Jews and Gentiles.

While all the merit used in the atonement work is that of Jesus exclusively, He imputed that merit to the Church, making her the possessor of it, placing an embargo on it during the Gospel Age. The completion of the Church’s sacrifice is necessary to release this merit of Jesus before it can be applied on behalf of the world, because the entire merit, free from all embargoes, is necessary to release Adam and the race in him from the death sentence.

With the sacrifice of this Bride class complete, in and under the merit of the great Priest, all arrangement for the blessing of Israel and all nations through Israel will be complete. Thus the revelation of Israel’s great Messenger of the New Covenant is very important not only to Jews, but also to the world of mankind, who must receive their blessings through Israel as Abraham’s seed, by compliance with the same New Law Covenant. For the elect handful of saints drawn, called and gathered during the Gospel Age, the divine promise is that they will then be changed to be like their Master and share His glory.

JUDGMENTS WILL BE OF THE LORD

Notice the further message of the Lord through the Prophet: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.” (Mal. 3:5)

Here we see plainly that the Messianic Kingdom means not only glory and honor to those He accepts as servants; it will also require that all be faithful to the principles of truth, purity, and harmony with God. This lesson for Israel will ultimately apply to all nations. Under Israel’s New Covenant, all the families of the earth may become “Israelites indeed” through faithfulness to the great Prophet, Priest, King and Mediator.

(Based on Pastor Russell’s Sermons, pages 208-215.)

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THE ANTITYPE BEGINS WHERE THE TYPE ENDS

Question: Did not the Law Covenant end at the time of our Lord’s death? And if it was a type or a foreshadowing of the New Covenant, would not that be the time for the New Covenant to begin? If the New Covenant will not be operative until the last member of the Church of Christ has suffered with the Head, would not that imply a considerable period of time between the fulfillment of the type and the commencement of the antitype? Have we not been taught that where the type ceases the antitype surely begins?

Answer: Jews are still under the Law Covenant. Many make the mistake of supposing that the Law Covenant ended at the cross. On the contrary, the terms of that Covenant are binding upon every Jew from the day the Covenant was made to the present time. As St. Paul says, “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?” (Rom. 7:1) Every Jew today is under a death condemnation by virtue of being under the Law, the Law which he cannot keep. There are only two possible ways for him to get free from that bondage:

(1) He will be free when the ending of the Gospel Age institutes the New Covenant blessings to Israel. With the end of this age the great High Priest will antitypically offer the blood of the “Lord’s goat” for the sins of all the people. This will include the sins of Israel. Then the blessed opportunities of the New Covenant will be opened to them, as God promised. (Jer. 31:31; Rom. 11:27-31) Then their eyes will be opened and they will see out of their obscurity and gladly accept the Mediator of the New Covenant and begin at once to share that Covenant’s blessings.

(2) He can get free by dying to the Law Covenant during the Gospel Age. For any Jew to get free from the Law Covenant before the inauguration of the New Covenant in the times of restitution, he must die to the Law. After declaring that the Law has dominion over a man for as long as he lives, St. Paul goes on to say, Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.” (Rom. 7:4) This is in full accord with the Apostle’s statement, “For Christ is the end of the law for righteousness to every one that believeth.” (Rom. 10:4) That is, Christ is the end of the Law to anyone who believes to the extent of becoming a follower of Christ and consecrating his restitution rights in death, becoming a living sacrifice, following the example of his Redeemer. The Gospel Age is the time appointed of the Father as the “acceptable year of the Lord” (Isa. 61:2), the “acceptable time” when God is willing to receive sacrifices, first the sacrifice of Jesus, and, subsequently, the sacrificing of those justified by His blood, His followers, who present their bodies as living sacrifices. (Isa. 49:8; 2 Cor. 6:2; Rom. 12:1) The Jews have had as good an opportunity of thus entering into joint-heirship with Christ, the Spiritual Seed of Abraham, as have the Gentiles. And they could have no better opportunity, because there is no other name and no other manner whereby any could obtain a share in the “high calling” to the divine nature, glory and honor.

FURTHER EVIDENCE

Three Bible proofs provide further evidence that the Law Covenant has not ended:

(1) Paul did not indicate that the Law Covenant had ended. St. Paul, in writing to the Galatians, warning them against coming under the domination of the Law, does not at all intimate that the Law Covenant had passed away or become dead, but the contrary: “For I testify again to every man that is circumcised, that he is a debtor to do the whole law.” (Gal. 5:3) In his Epistle to the Hebrews, St. Paul points out that the New Covenant was promised and that the very use of the word new signified that the Law Covenant had become old, and hence was “ready to vanish away” and lose its force entirely. (Heb. 8:13) However, he did not say that the Law had already passed away; rather, he plainly taught that those who by faith accepted the Lord Jesus and became dead with Him by baptism into His death were no longer under the Law Covenant. They were instead under the Abrahamic Covenant, also called the Grace Covenant: “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. . . . For sin shall not have dominion over you: for ye are not under the law, but under grace.” (Rom. 8:2; Rom. 6:14; Gal. 5:18)

(2) Christ blotted out the handwriting of ordinances. There is another text on this subject that should be mentioned: “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” (Col. 2:13-14) This does not signify that the Law Covenant was repealed or ended. It means instead that, for the Jews who had accepted Christ, the demands of all of the Law’s ordinances were fully met for them by the Lord Jesus when He was nailed to the cross.

(3) Hagar and Ishmael lived after Isaac’s birth, illustrating that the Law Covenant did not end at Jesus’ death. The type of Hagar and her son Ishmael is another evidence that the Law Covenant did not cease when Jesus died, and has not yet ceased. The Apostle tells us that Hagar allegorically represented the Law Covenant and Ishmael represented fleshly Israel, the children of that Covenant. At the birth of Isaac, the heir and the son of the Sarah Covenant, God said to Abraham: “Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman.” (Gal. 4:30; Gen. 21:10, 12) This signifies that the Law Covenant and its Jewish children were to be outcast from divine favor for a time. If Hagar had died at that time, the teaching of the type would have been that the Law Covenant ceased then to exist. But Hagar continued to live, and so the Law Covenant was continued, and still has power over every Jew as long as he lives. If we trace the type further, we find that subsequently Hagar returned and was subject to Sarah, showing the superiority of the Abrahamic Covenant (also called the Grace Covenant or Sarah Covenant) to the Law Covenant. Ishmael, who represented the Israelites, later received a blessing from Abraham, who represented God.

NEW COVENANT AWAITS THE SACRIFICE OF THE CHURCH

So we see that the Law Covenant did not pass away when our Lord Jesus died, nor when He arose from the dead as the antitype of Isaac. Consequently, the New Covenant was not then ushered in. Nevertheless, when our Lord presented Himself in baptism, saying, “Lo, I come . . . to do thy will, O God” (Heb. 10:7), He set aside the first (the typical) sacrifice that He might establish the second (the antitypical) sacrifice. The three and a half years of His own sacrificial ministry were typified in the killing of the bullock of the Day of Atonement. When He ascended to Heaven, He immediately applied His blood on behalf of the Church for their reconciliation to the Father, so that they might become His joint-sacrificers. He then at once began the secondary part of the Day of Atonement sacrifices – the killing of the Lord’s goat (typifying the Church). The Lord’s goat was taken from the people and its blood was subsequently applied for the people. This sacrificing of the Church has been a progressive work, and all of the sacrifice was not to be accomplished until the last member of the Body has gone into sacrificial death, following in the Redeemer’s footsteps. Thus we see that the setting aside of the type and the establishing of the antitype required a long period.

This Atonement Day feature, while all-important, was by no means the only typical feature of the Law Covenant. Did it not foreshadow the coming out of the High Priest in garments of glory and beauty to bless the people? And is not this feature of the Law still unfulfilled? And can it pass away before this fulfillment? We hold that it cannot, and that the instant of its passing away will be the instant in which the New Covenant will come into force with Israel.

(Reprint 4504, edited for clarity and length.)

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NO. 749: “THINK ON THESE THINGS”

No. 749

“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Phil. 4:8)

With the beginning of a new year, let us resolve to discipline our thoughts to feed upon pure and healthful food and not permit them to graze in every pasture. One of the wise sayings of the inspired Word is, “Keep thy heart with all diligence; for out of it are the issues of life.” (Prov. 4:23) It was with the same thought in mind that the Apostle penned the above words to the Church at Philippi, addressing them with great affection and appreciation as his “joy and crown.” (Phil. 4:1) That small company of consecrated believers were the first-fruits of his ministry, and were especially remarkable for their loyalty and faithfulness to the Lord, the Truth and the beloved Apostle, who at that time was a prisoner in Rome.

In his time of need, they sent gifts and expressed their love and sympathy for his temporal welfare, as they had always done while he ministered to them in spiritual things. (Phil. 4:10-19) The Apostle was comforted and cheered by them, rejoicing even in his afflictions because he suffered them also for their sakes. The example of his patience in tribulation and self-sacrifice was as valuable a lesson to the saints as were any of his most profound and logical instructions.

Desiring that these disciples continue to manifest the fruits of the spirit and to grow in grace, this Epistle to the Philippians is one of encourage­ment and wise counsel. He counseled them to stand fast in the faith and spirit of the gospel and to learn more fully how to deny themselves even as Christ did. (Phil. 1:27, 29; Phil. 2:1-11) He advised them to work out their salvation with fear and trembling (Phil. 2:12), and to beware of false teachers and evil workers. (Phil. 3:2, 18, 19) He admonished them to be all of the same mind – the mind which was in Christ Jesus, esteeming each other in the Lord and doing nothing through any spirit of strife or self-promotion, even if it be for the cause of Christ.

He followed up this counsel with the beautiful final admonition of our text, so in keeping with the thought that out of the heart are the issues of life. The heart represents the will, the intentions. The will must be kept true and centered in God: it is the governing power of the whole person. Blessed are the pure in heart – those of fixed, uncompromising purpose. Yet, even though the will is the controlling power, it is also subject to influences. If the thoughts are impure, unjust or unholy, the power of the will becomes more and more impaired.

The Apostle gave wise advice on what should be the character of the thoughts of those who strive to adorn themselves with the beauty of holiness:

(1) “Whatsoever things are true.” This would exclude indulgence in fanciful and foolish fiction, which does so much to corrupt the mind and squander time. It would also exclude all the idle speculative theories of men who, ignoring the true gospel, seek to draw away disciples after them. It would banish also the vain philosophies of the creeds of “Christendom,” when once the symmetry and beauty of the divine plan of the ages has been seen. It would avoid all idle gossip and evil speculations. The mind that escapes the gloom, discontent, perplexity, care and worry that result from entertaining such thoughts can have peaceful leisure to contemplate that which is true. It may then draw from the abundant storehouse which our bountiful God has supplied, both in His Word and in the open book of nature.

The mind that dwells upon these things is richly rewarded. God’s Law and its application to all our business and social interactions should be our constant focus. The inspired Psalmist would put these words into the mouths of all the Lord’s people: “O how I love thy law! it is my meditation all the day.” (Psa. 119:97) For those who delight to contemplate the prophecies, they are laden with good tidings of great joy for all people; the promises are exceedingly great and precious. In the light of the glorious gospel, nature itself wears a brighter face and speaks a loftier language, emphasizing the love and power and praise of our God: “The heavens declare the glory of God; and the firmament showeth his handiwork.” (Psa. 19:1) Therefore, think on whatsoever things are true.

(2) “Whatsoever things are honest.” This would naturally exclude all thoughts of deceit, hypocrisy, and intrigue. Yet, there are many things that are true but dishonorable, not worthy of our thoughts. The true, but dishonorable and unworthy things that attract our attention are often connected to the weaknesses and shortcomings of others close to us. Pondering these thoughts is detrimental to us and the sooner we dismiss them the happier and more at peace we will be. Doing so will leave us the opportunity and energy to pursue things that are worthy of our attention, things that are honorable as well as true. Replace unworthy thoughts with frank, open and honest thoughts which will develop into good and noble actions.

(3) “Whatsoever things are just.” This requires us to discard all unjust standards of evaluating the character and motives of our fellow-men, particularly our brethren in Christ. It requires us to make due allowances for the weaknesses of the flesh, remembering that we also are weak in one way or another. In our evaluation of others, we should consider their environment, negative influences and the force of temptations. If possible, we should consider extenuating circumstances that might soften our judgment, but at the same time, we are not to ignore facts and blindly encourage evil.

A mind ruled by justice not only seeks to always judge justly, but it also has a keen appreciation of justice in all matters. It delights to trace the lines of justice in God’s wonderful plan of human salvation. It clearly sees the value of justice as the very foundation principle of God’s throne. (Psa. 89:14) It sees the value of the precious blood of Christ in satisfying the demands of justice, reclaiming the forfeited life of the world. When this feature of the divine plan and its grand principle of justice is seen and realized, other schemes of salvation which ignore the claims of justice are recognized as the vain philosophies of men. No other plan but this, which is founded in justice and executed in love, can claim the attention of a mind ruled by justice.

(4) “Whatsoever things are pure.” Pure thoughts are devoid of the degradation and filth of sin; they invigorate and energize us to high and noble work. The pure mind seeks the fellowship of only the pure and good and shuns the contamination of all others. It will naturally seek only that which is pure in literature and in art, because coarseness and vulgarity are an abomination to the pure mind. The pure mind delights to associate with like minds; it delights in the contemplation of what is virtuous, true and beautiful. The refreshing and ennobling influence of this condition of mind and heart is best illustrated by the invigorating effects that a bath and clean clothing can have on the body,

(5) “Whatsoever things are lovely; what­soever things are of good report [worthy of praise]; if there be any virtue, and if there be any praise, think on these things.” In addition to the solid virtues of truth, honesty, justice and purity, let us also occupy our thoughts with the lovely graces and adornments of meekness, patience, faith, godliness, benevolence, kindness and charity. If we hold these virtues before the mind’s eye as a mirror, we will gradually assimilate them more and more, transforming our characters. In this way the will is strengthened and inspired with fresh energy to fulfill its great work in governing and controlling the self.

This is how the Apostle saw the influence of the thoughts upon the will and the influence of the will upon the thoughts. Therefore, he would have us set a guard and a governor over our thoughts, feeding them only with wholesome and life-giving food, allowing the thoughts to reinforce the will and the will to govern and control the thoughts. The result will be the present and future blessing of the pure in heart who diligently seek to follow this course. “Blessed are the pure in heart: for they shall see God.” (Matt. 5:8)

(Based on Reprint 1703.)

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THE LORD’S HOUSE OVER ALL

“And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.” (Isa. 2:2)

The prophecy of this chapter of Isaiah has not yet been fulfilled, but we believe the beginning of its fulfillment to be near. It pictures Messiah’s Kingdom, for which Christian people have long been waiting and praying, “Thy kingdom come. Thy will be done in earth, as it is in Heaven.” (Matt. 6:10) It is the same Kingdom the Jews waited for so long and for which they are still waiting. This text relates not to the spiritual part of the Kingdom, but to the part belonging to the natural seed of Abraham. In the past, many of us have made a great mistake in not discerning and acknowledging that there are two Israels, Spiritual and Natural, with separate rewards and blessings provided to them by the divine promises of the Scriptures. Both will be used by God in fulfilling the promise made to Abraham – the promise to bless all the families of the earth.

During this Gospel Age, only a “little flock” was to be selected and tried, fitted and polished and eventually changed from human to spirit nature. With their Lord and Head, these will constitute the great Mediator of the New Covenant under which all the families of the earth will be blessed. After the completion of Messiah, Head and Body, on the plane of glory, the New Covenant will be inaugurated with Israel, as the Scriptures distinctly teach. (Jer. 31:31-34) Therefore, the prophecy of this text has had to wait for its accomplishment until the last member of the elect Church of Christ passed beyond the veil.

In the symbolic language of the Scriptures a mountain always indicates a kingdom. Hence the “mountain of the Lord’s house” means the Kingdom of God and the royal house or family recognized by Him. We read that David sat upon the throne of the Kingdom of the Lord, and that God made a covenant with him, “even the sure mercies of David” (the holy things promised to David), namely that only his “seed” or posterity would ever be recognized as the divinely appointed represen­tatives of God in kingly authority and power. (Isa. 55:3) In other words, Messiah was to be the great antitypical David (David means “beloved”), the offspring of typical David and, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth.” (Psa. 72:8) Under His reign, Israel will be exalted among the nations and used as the divine channel for blessing all people.

Messiah is the antitypical David and also the antitypical Solomon, the wise, the great, the rich. He is the Son of God, King on the spirit plane and like God invisible to men, as are the angels. While in the flesh, He was the Son of David according to the flesh, though begotten of a divine life not tainted by any human imperfection. He was, therefore, “holy, harmless, undefiled, separate from sinners.” (Heb. 7:26) Faithful to the will of the Father, He was subject to a life of suffering and death, as expressed in His own words, “The cup which my Father hath given me, shall I not drink it?” (John 18:11) His obedience unto death, even the death of the cross, demonstrated His loyalty to the last degree and He received the high reward apportioned: “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 theearth.” (Phil. 2:9-10)

Exalted to the right hand of divine favor, He waits only for the Father’s time to take to Himself His great power and reign. (Rev. 11:17) Mean­while, in harmony with the divine will purposed before the foundation of the world, He has acted as an advocate for any who have had an ear to hear and an obedient heart, responding to the special invitation of the Gospel Age. That call has been to leave the world, its sins, its pleasures and its hopes, and to walk by faith in the exceeding great and precious promises of God. (2 Pet. 1:4) “But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” (1 Cor. 2:9) These are the Heavenly things promised them as the Bride and joint-heir with their Redeemer in His glorious Kingdom to come and its blessed work of uplifting Israel and the world.

IN THE TOP OF THE MOUNTAINS

Messiah’s kingly household, the Royal Priesthood is the divinely prepared antitypical House of David. As a Kingdom it will be “in the top of the mountains” that is, it will be above all the kingdoms of earth. But the world will only see Messiah in the sense that they will see His mind, disposition and character through His earthly representatives in the Kingdom. He fully meant it when He declared before He died, “Yet a little while, and the world seeth me no more; but ye [shall] see me.” (John 14:19) The Apostle assured the Church that they will see Him as He is, because they will be like Him when they experience the First Resurrection change from earthly to Heavenly nature. (1 Cor. 15:50; 1 John 3:1, 2)

While stating that He would not be seen by the world, the Master said that Abraham, Isaac, Jacob, and all the Prophets will be seen by all in the Kingdom. (Luke 13:28) The resurrected Ancient Worthies, perfected as men, will be the earthly representatives at the head of the earthly Kingdom as “princes in all the earth.” They will exemplify the perfection and eternal life that all mankind may attain by obedience to the laws of the Kingdom. Those Ancient Worthies are enumerated in the Scriptures – Abraham, Isaac, Jacob, the Prophets, etc. – and are described by St. Paul. (Heb. 11)

The world will have contact with them and will be blessed by their instruction. The earthly promises of the Old Testament belong to them; they never heard of the Heavenly or spiritual promises. As the reward for their loyalty, they will come forth from the tomb no longer blemished and imperfect, but fully, completely restored to the perfection originally enjoyed by Father Adam. They will have the special guidance and instruction of Messiah (Head and members) in all the affairs of mankind.

Thus God’s Kingdom will be represented on the earth by Israel – especially by these saintly men of Israel, who will be the special appointees and representatives of the glorified Messiah’s Rule. As it is written, “Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.” (Psa. 45:16) The ancient saintly ones were styled “the fathers,” just as Jesus was styled the Son of Abraham and David. These princes will act under the direction of the spiritual Kingdom, called in the Scriptures “the Royal Priesthood.” They will be so superior in their wisdom and power as to command the obedience of the whole earth. The nation of Israel, which has been waiting and praying for the new order of things for more than thirty centuries, will naturally respond more quickly than others.

Messiah’s Kingdom will be high above all other kingdoms, not only in its grandeur, majesty and authority, but also in the lofty principles it will represent. Thus it is written: “Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and waters shall overflow the hiding place.” (Isa. 28:17) As the world comes to appreciate the new order of the Kingdom, all nations will “flow unto it,” that is they will flow up to it in contrast to the current downward course of the fallen human nature. The wonderful rewards for righteousness and obedience to God will be made manifest, as will the
punishments (“stripes”) for all willful disobedience to the divine arrangement. The Scripture will be fulfilled which declares, “For when thy judgments are in the earth, the inhabitants of the world will learn righteousness.” (Isa. 26:9)

THE LESSON FOR HUMANITY

For six thousand years humanity has been learning the lesson of “the exceeding sinfulness of sin” and its downward tendency in every sense of the word. Every form of government has been tried, but the uniform results have been that those exalted to influence and power have proven themselves inadequate, and many have abused their positions selfishly. Anyone acquainted with history realizes that this is true. While we may have hoped that the general education and enlightenment of the human race would abolish sin and selfishness and demonstrate the truthfulness of the proverb, “Honesty is the best policy,” we are willing to confess that this has been a mistake. We perceive that more knowledge and information granted to selfish minds and hearts results in greater opportunities for evil.

Consequently, the world is losing confidence in itself and its institutions. All leaders – politicians, judges, governors, officials great or small, of one party or another, of one nationality or another – all are accused of being “tarred with the same stick” of selfishness. The Bible clearly indicates that this distrust is not without reason and that the great Time of Trouble soon to come upon every nation (Dan. 12:1) will be the direct result of this loss of confidence. The Bible briefly sums up the conditions that will prevail: “For I set all men every one against his neighbour. . . . And it shall come to pass in that day, that a great tumult from the Lord shall be among them; and they shall lay hold every one on the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.” (Zech. 8:10; Zech. 14:13)

After that great Time of Trouble has thoroughly sickened humanity, crushing its faith in itself and any hopes it had of bringing about a Millennium by its own efforts, God will manifest His Kingdom in the top of the mountains. It will be higher than all other kingdoms in every way, and all people will flow toward it. As it is written, “And I will shake all nations, and the desire of all nations shall come: and I will fill this house with glory, saith the Lord of hosts.” (Hag. 2:7)

The verses that follow our opening text describe this result: “And many people shall go and say, Come ye, let us go up to the mountain [kingdom] of the Lord, to the house [temple] of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations [rewarding and punishing justly], and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more.” (Isa. 2:3-4) Here we see the two Israels, with Zion representing the spiritual, unseen Kingdom of Messiah and Jerusalem representing the earthly seat of the coming empire.

All Christians agree that these words apply to the Messiah’s Kingdom. They tell us clearly and distinctly of how the judgments of the Lord will be abroad in the earth, causing wars to cease and the knowledge of the Lord to fill the whole earth as the waters cover the great deep. (Isa. 11:9) Despite the picture of the intervening trouble, let us rejoice in the glorious arrangement God has made on mankind’s behalf, which divine wisdom deems necessary for the humbling of human pride. The Church of Christ can especially rejoice in her favored position in connection with the world’s salvation – a seat with the Redeemer in His glorious spiritual throne, sharing with Him in the great work of blessing Natural Israel and all the families of the earth.

“O HOUSE OF JACOB, COME YE”!

As noted, this prophecy belongs to Natural Israel and not to Spiritual Israel; the first verse of the chapter declares that it concerns Judah and Jerusalem. (Isa. 2:1) By the time this prophecy begins to be fulfilled, Spiritual Israel will be beyond the veil. It is then that this message to Natural Israel will go forth: “O house of Jacob, come ye, and let us walk in the light of the Lord.” (Isa. 2:5) We understand the Scriptures to teach that soon the Lord will have special dealings with Israel in connection with this call. He will point out to them the way of righteousness and the great privileges that are theirs as a people because of divine promises to their fathers, Abraham, Isaac, Jacob and others. But only those who respond by turning to and walking in the light of God’s Word will be in the proper condition of heart to get the blessing at the beginning of Messiah’s Reign, with those who respond most promptly getting the greater blessing.

Reading further in this chapter (Isa. 2:6-10), we find some of the reasons God’s favor has been withdrawn for a time from Natural Israel (aside from the fact that His special favor was for the time to be given to Spiritual Israel): “Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made.” (Isa. 2:8) Then follows a description of the Time of Trouble, in which present institutions will succumb, to be followed by Messiah’s Empire.

Note the applicability of these verses to our day and the correspondence between these statements and very similar pronouncements in the Book of Revelation, also applicable to the time in which we are living. The various theories of man will be tried and found wanting during the Time of Trouble, thoroughly demonstrating that the wisdom from above is neglected in favor of earthly wisdom: “And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day.” (Isa. 2:17) Pride is one of the greatest obstacles in the pathway of humanity, hindering approach to truth and righteousness. The Almighty God is not sufficiently reverenced; the very learned instructors of our colleges seem more and more to doubt that there is a God and that the affairs of earth are subject to any regulations other than those of chance, except as the learned can regulate them.

God must be first under the new order of things. No peace or blessing will otherwise result. All the wisdom of the learned and the methods to which they have trusted will prove futile. The result will be the glory of the Lord and the humbling of human pride: “For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up. And upon every high tower, and upon every fenced wall . . . and upon all pleasant pictures. . . And the idols he shall utterly abolish.” (Isa. 2:12-18)

The ecclesiastically great (“cedars of Lebanon”) and the politically strong (“oaks of Bashan”) will be brought low. The kingdoms and princedoms of this world (“high mountains” and “hills”) will be brought down. Human organizations formed for strength and protection (“high towers” and “fenced walls”) will be brought down. The arm of the Lord will be heavy upon the ideals of earthly ambition (“pleasant pictures”). As a result, the pride and arrogance of man will be brought down and the Lord alone will be exalted in that day. The idolatry of money, greed and covetousness will be utterly abolished.

As the Lord says in another place, “Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the under­standing of their prudent men shall be hid.” (Isa. 29:14)

HIDING IN ROCKS AND CAVES

The prophecy continues, describing how during that Time of Trouble the distressed and perplexed will flee in fear to the figurative holes, rocks and caves of earth. (Isa. 2:19-21) These thoughts are echoed in Revelation: “And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand?” (Rev. 6:15-17)

We are not to understand this literally; hiding in the shelters of the earth’s rocks and caves symbolically represents the attempt to seek the protection of human organizations, companies, societies, etc. None of these will be able to protect from the coming trouble. It will be world-wide and will involve every earthly thing and interest – religious and secular, financial and political.

This will happen when the Lord stands up to assume command of the world. The glory of the Lord and His majesty will then be manifested and He will shake terribly the earth (society), that everything contrary to righteousness and holiness may be uprooted and overthrown. St. Paul gave us a picture of that time, declaring that the only thing that will not be shaken will be whatever is in harmony with God’s Kingdom of righteousness. “Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear.” (Heb. 12:26-29)

(Based on Pastor Russell’s Sermons, pages 730-738.)

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ANNOUNCEMENT

The date of our Lord’s Memorial is April 5, 2020 after six p.m.

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