The following are the points touched upon in the ensuing pages:-
I. Introduction:-The believer, knowing his acceptance in Christ, is put into a position, and has the gift of the Holy Ghost, whereby he may survey all God's future operations.
1. The purpose of God is to put all things under Christ in glory, and in this the church is associated with Him.
2. The right of Christ to inherit all things is founded upon three titles, viz., the Creator, the Son, and the Man of Psa. 8
3. The taking of the inheritance will be at His coming, and as a kingdom. The church, being raised then, reigns with Him.
4. Meanwhile, in this present time, the church is being gathered into life by the operation of the Spirit on the preached word.
5. The life so given issues in a resurrection apart from the wicked.
6. Statement of the first resurrection.
7. The hope and calling of the church is to wait for the coming of the Lord-the practical influence of this doctrine.
8. The loss of it has been the church's ruin considered in its relations here below; an arousing has partially taken place; neither the one, nor the other, unnoticed in the prophetic word.
9. Character of the Lord's return to the earth, and earthly blessings which follow.
II. The bearing of the coming of Christ upon the world at large.
1. The world is divided into three great classes, viz., the Jews, the Gentiles, and the church. With each of these God has had dealings; and they have all failed: but God is faithful.
2. Sketch of the failure of the Jews, under the law. But they have unconditional promises still remaining to them- they will be restored to their land.
3. Events in this restoration different from any of God's previous dealings with them.
4. The Gentile power, as such, is to end in rebellion against God. Its system will be destroyed by the little stone cut out of the mountain without hands.
5. The end of the professing church, as such, is apostasy; and the judgment of God, executed by Christ, will also overtake it.
6. Subsequent blessing of the earth under the Messiah, Jerusalem being the metropolis.
7. Conclusion.
These two verses teach us two very important facts: first, that death is the natural portion for man, and after that the judgment; but, secondly, that to believers this death and judgment have been met by Christ, and, consequently, they expect with joy His second appearing; they look for Him. Here is the distinction between the saints and the world. The reception, through grace, or refusal of the love of God, creates the contrast, so far as man is concerned, and not any efforts of his own, for he has no power of his own to meet that which he is already in-namely, death! But the believer finds that death and judgment have been met by Christ on his behalf; he consequently loves Him in remembrance of His work; and to such Christ will appear the second time without sin. No doubt He was so personally the first time; but then He came into all the circumstances of sin, He was made sin for us. But, as regards believers, He has, at His second coining, nothing more to do with sin: it will be unto salvation, to put them into possession of the results of His first coming. Salvation will be the consummation of what we at present believe. Seeing Him at the right hand of God, we look for a completion of bliss at His second appearing; and this belief being in the heart, the results are seen in the life-the church's position is that of resting on the effects of His first coming, and it looks for all its results in the second.
This is brought out in Eph. 1. Believers, we are told (v. 7), " have redemption through his blood, the forgiveness of sins." Then follows the statement of the consequence of our present condition, as " accepted in the beloved." It is this, that we are admitted to the knowledge of the counsels and intentions of God, and are told that in the dispensation of the fullness of times He will gather together in one all things in Christ (v. o). In the meanwhile, until the glory come, we have been sealed by His Holy Spirit, " which is the earnest of our inheritance until the redemption of the purchased possession," v. 14. Thus, then, the church has redemption in Christ, and is expecting all things to be gathered together in Him. Meanwhile, it has the Holy Ghost.
The Lord Jesus is Himself the center of all God's purposes; and I shall endeavor to show that whatever may regard the church, the Jews, or the Gentiles, is merely the unfolding of His glory. But, more than this, we shall see that the church of God is brought out, not only as enjoying the present blessing of communion, but also as joint-heir with Christ of His coming inheritance. In looking at the glory of Christ, believers are looking at their own glory, as being " heirs of God and joint heirs with Christ," Rom. 8:1717And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. (Romans 8:17). We have a type or figure of this in Eve. Eve was not a part of the creation, nor was she lord of it as Adam was; but she was associated with him in all his portion of inheritance. And so we shall find the church to be joined with Christ, when He takes His rightful inheritance.
As to the purpose of God in Christ-His title to inherit all things is made out in three ways from Scripture; while He Himself makes all of them good by redemption; John 12:3232And I, if I be lifted up from the earth, will draw all men unto me. (John 12:32).
First, He has created all things (Col. 1:1616For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: (Colossians 1:16)), and as He created them, so they are " for Him." " All things were created by him and for him." He is the great heir, and He must have possession of them all; by Him all things are to be reconciled, Col. 1:2020And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20). The whole universe will by-and-by be reduced into subjection under Him. The second ground of His title is found in Heb. 1:22Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; (Hebrews 1:2). There it is said, the Son is " appointed heir of all things." The third ground, which stands in the counsels of God is, that man is to be set over all things. This we learn from Psa. 8, which psalm the apostle Paul uses three times, showing some points of special importance at each, and always insisting that the Lord Jesus is the man there spoken of. He quotes it in Heb. 2:66But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? (Hebrews 2:6), etc.: " What is man that thou art mindful of him? or the son of Man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thine hands: thou hast put all things in subjection under his feet." Paul argues that it leaves " nothing that is not put under him " " But now," says he, " we see not yet all things put under him; but we see Jesus crowned with glory and honor." The half of the prophecy has been accomplished, because the one who is to reign is crowned, and His being at the right hand of God is the pledge that it all will come to pass. We only see what is already accomplished in Jesus. The putting of all things under Him is not yet come to pass; it is neither done nor doing. He has not yet " taken to Himself His great power and reigned " (Rev. 1 I: 17); but He sits hid in God, so far as this fact is concerned, till the time comes when, according to Psalm He: 1, God shall make His enemies to be His footstool. Psa. 8 is again brought forward in Eph. 1:2222And hath put all things under his feet, and gave him to be the head over all things to the church, (Ephesians 1:22), and here in its connection with the church's sharing His portion. Previously the apostle had been praying that they might know the same power, as in actual exercise towards them, which God wrought in Christ when He raised Him from the dead; and then He shows (v. 22, 23) the church as being in very deed His body, " the fullness of him that filleth all in all," and thus necessarily the sharer with Him of His future glory. He will then be manifestly heir of all things, and Head and Bridegroom to the church. Psa. 8 is again quoted in 1 Cor. 15. There it is in connection with a kingdom, and also with resurrection: 1 Cor. 15:23-2523But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. (1 Corinthians 15:23‑25), " Every man in his own order; Christ the first fruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom f to God, even the Father; when he shall have put down all rule and all authority and power; for he must reign till he hath put all enemies under his feet ": then the psalm in question is introduced, verse 27, " For he hath put all things under his feet." Everything now in disorder is to be put under this Man's feet, and when all is brought completely into subjection by Him, then the kingdom is to be delivered up.
If we refer to 2 Tim. 4 i, we shall find the kingdom connected with His appearing-as being then set up. Further it is plain that Christ's appearing is not at the end (as is supposed), but at the beginning of the kingdom; for at the end of that period the kingdom is to be delivered up. Thus the apostle speaks: " I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom." This passage, too, clearly shows that the common opinion of a day-a twenty-four hours- of judgment, is erroneous, because it is quoted here as lasting a certain time. His appearance is at the beginning of His kingdom, and then there will be a judgment on the living wicked of the nations. On some God's wrath will specially fall for rejecting His gospel; but this judgment (greater or less in its exercise) will also run on during the period of His kingdom; whilst at the final close of it, be the length what it may, the wicked dead will be judged; and if His appearing be at the beginning of His kingdom, it is clear that the church must be raised and with Him when He takes it; for she is to appear with Him. Christ, as we saw, is the first Man raised, He is the " first fruits of them that slept "; " afterward they that are Christ's at his coining " (1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23); 1 Thess. 4:15-1715For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (1 Thessalonians 4:15‑17)); and then begins that kingdom which at the end (that is, at the end of a defined period not spoken of in this chapter) He will deliver up to the One who gave it to Him, that is, to God, even the Father, " that God may be all in all," 1 Cor. 15:2828And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. (1 Corinthians 15:28).
Christ's title to inherit all things having been stated, and also the church's title to heirship with Him, it was nevertheless said, that this, as yet, is but in purpose; for that it is neither done nor doing, but that Christ is sitting at the right hand of the Father, and " expecting till his enemies be made his footstool," Heb. 10:1313From henceforth expecting till his enemies be made his footstool. (Hebrews 10:13). If the question be asked, What is doing? The answer is, that during this waiting time, His joint-heirs are being gathered by the operation of the Spirit through the preached word. It may be well briefly to notice how the church is brought out into this blessed connection with Him, now by faith, and hereafter in manifestation: it is by the quickening power of the Last Adam; 1 Cor. 15:45-4745And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47The first man is of the earth, earthy: the second man is the Lord from heaven. (1 Corinthians 15:45‑47). Through this quickening power we are children, sons of God, and brought into the likeness of our Head, as by our natural birth we are in the likeness of the first Adam; so that we are heirs of His glory, just as we are heirs of all the miseries into which we have been introduced by the fall of the first Adam. This is treated of by the apostle Paul in the way of comparison, in the latter part of Rom. 5 The life so given puts us in spirit where Jesus is: " we are risen with him, through the faith of the operation of God, who hath raised him from the dead," Col. 2:1212Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. (Colossians 2:12). It is not a something to be sought for, but we have got the life which, connecting us with our Head, makes us enjoy holiness down here; and we are waiting for the glory, which shall make us actual sharers of what our Head Himself enjoys.
It is necessary to see that as this eternal life, which believers have at present in Christ, has nothing in common with the world around; so the issue of it will be in a resurrection of the body at a distinct time, and on a different principle from that of the wicked: a first resurrection (Rev. 20:55But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (Revelation 20:5)), in consequence of a life previously given. The saints are raised because they are one with Him who is risen; they are raised as the result of union with the Lord Jesus; whereas the wicked are raised to be judged by Him, and not at the same time. In Rom. 8 I I, we find the principle: it is because the Spirit of God already dwells in believers. " If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you."
There is no such thing in Scripture as a common resurrection. The prevailing opinion is that, at a certain day, all men, whether good or bad, shall stand before God, and then receive their final doom; but Scripture does not speak in this way. It constantly distinguishes between the resurrection of the just and of the unjust. One passage, indeed, might to a careless reader seem to give a color to such an opinion. In John 6, the Lord speaks of raising up some at the last day; but He speaks solely of " those whom the Father hath given him "; those who " believed on him "; those who came to Him drawn by the Father, and who " ate his flesh and drank his blood "-terms for believers. He is here speaking of a last day alone to the righteous; there is no allusion to the wicked. The Lord impresses the truth, that, whatever blessing comes, it must be in connection with resurrection. The last day must here have reference to something familiar to Jewish thoughts, as when the disciples, who were Jews by birth, asked Him, " What shall be the sign of thy coming, and of the end of the world [age]? " (Matt. 24:33And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? (Matthew 24:3)). In every other passage the scripture plainly distinguishes the two resurrections. In Luke 14:1414And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. (Luke 14:14), it is said, " Thou shalt be recompensed at the resurrection of the just." Again, Luke 20: 35, " They which shall he accounted worthy to obtain that world, and the resurrection from the dead." Here is a remarkable distinction- worthiness is attributed to those who obtain this resurrection- it is a distinct class. Again, in 1 Cor. 15:2323But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. (1 Corinthians 15:23), " Every man in his own order: Christ the firstfruits, afterward they that are Christ's at his coming." Nothing can be plainer than this. Again, in 1 Thess. 4, " The dead in Christ shall rise first, then we which are alive and remain shall be caught up together with them in the clouds." Again, Phil. 3:1111If by any means I might attain unto the resurrection of the dead. (Philippians 3:11), " If by any means I might attain unto the resurrection of the dead." Paul could not be anxious to attain to what the wicked had in common with him, indeed the word means rather from among the dead. (See Peter 1: 3.)
A passage in John 5:25-2925Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. 26For as the Father hath life in himself; so hath he given to the Son to have life in himself; 27And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:25‑29), is often quoted as settling against the question of a first resurrection-" The hour is coming when all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [literally, judgment]." But just before (chap. 5: 25), the Lord has said, " The hour is coming, and now is, when the dead [those dead in trespasses and sins, Eph. 2: I] shall hear the voice of the Son of God, and they that hear shall live." This hour has lasted through Christ's life, and eighteen hundred years since. It is the hour, or time, of quickening of souls. There is a period during which souls are quickened, and a period when bodies are raised. The hour of John 5:27-2927And hath given him authority to execute judgment also, because he is the Son of man. 28Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, 29And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. (John 5:27‑29) will be at the time, the beginning of which there will be to the righteous a resurrection of life; and at the end (be the length what it may) to the wicked a resurrection of judgment. Christ will have no need to judge the children, to cause them to give Him honor, for having given us life (chap. 5: 25) we honor Him now. But as " the Father judgeth no man, but hath committed all judgment unto the Son "; as, " at the name of Jesus every knee shall bow " (Phil. 2: IO); so the wicked will be forced to honor Him in spite of themselves, and to them accordingly there will be a resurrection of judgment-a summons to judgment because they have no part in Him; whilst to the righteous, their resurrection will be but the accomplishment, as to their bodies, of a life previously given. Nor will the' period of the one be at the same time with that of the other. The raising of the church, or the resurrection of the righteous, will take place when Christ comes; but the raising of the wicked dead not until after, or at the close of Christ's reign. " The rest of the dead lived not again until the thousand years were finished," Rev. 20:55But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection. (Revelation 20:5).
7. The hope, then, of the church is the coming of Christ. You cannot read the epistles of Paul without seeing that this was a grand truth to be kept as a present thing before the soul. This event has often been confounded with death. We are sometimes told that the coming of Christ is that which happens to every man at his death; but it is something quite different. You cannot apply the passages which speak of it to death; and for this reason, that it will be an event which shall find the living in ease and luxury. " Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory," Matt. 24:3030And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30).
In the mind of the apostle this doctrine, and not death, was linked with every motive to duty, and to a holy walk; and with comfort in every kind of affliction. For instance, as a motive to holiness (1 John 3:2, 32Beloved, 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. 3And every man that hath this hope in him purifieth himself, even as he is pure. (1 John 3:2‑3)): " We know that when he shall appear we shall be like him, for we shall see him as he is; and every man that hath this hope in him purifieth himself, even as he is pure." Again, with comfort in sorrow. The apostolic consolation, when saints were mourning over the loss of their brethren who had died, was, not that they were to go to the place where those who had departed were, but that God would bring those who had departed back again. (See 1 Thess. 4:13-1813But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words. (1 Thessalonians 4:13‑18).) With a motive to patience (James 5:7, 87Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. 8Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh. (James 5:7‑8)), " Be patient, therefore, brethren, unto the coming of the Lord." " Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh." Again, with comfort in persecution (2 Thess. 1), " To you who are troubled rest with us, when the Lord Jesus shall be revealed." The coming of one who was gone, who was the object of their affections and hopes, though now they saw Him not, was that which the Holy Ghost presented to animate their courage and comfort their hearts. This hope was to act on their consciences in a sanctifying way, by taking their affections out of the world, and giving them patience in the trials they were in through faith. And lastly, I may ask: What was the inducement to a zealous preaching of the gospel by Paul, and to a careful tending of the flock, a picture of which is represented to us in 1 Thess. 2? It was this, " What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? " (1 Thess. 2:99For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. (1 Thessalonians 2:9)).
8. The putting off this blessed event brought in all kinds of evil; yea, we may say the loss of it was the ruin of the church, considered in its earthly relations here below. For what is the sign of the evil servant? He saith, " My lord delayeth his coming," Matt. 24:4848But and if that evil servant shall say in his heart, My lord delayeth his coming; (Matthew 24:48). It was this that brought him " to smite his fellow servants, and to eat and drink with the drunken," v. 49. The church has been unfaithful to her calling, but of this the word of God warns. In Matt. 25, we have the parable of the ten virgins: they are introduced to us as taking their lamps, and going forth to meet the Bridegroom. The Bridegroom is not the Holy Ghost. We are converted " to wait for his Son from heaven " (1 Thess. 1:99For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; (1 Thessalonians 1:9)), and not for the Holy Ghost whom (with reverence be it spoken) we possess already; John 14:26; 15:26; 16:1326But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (John 14:26)
26But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: (John 15:26)
13Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. (John 16:13). " While the Bridegroom tarried, they all slumbered and slept," v. 5. We know that the Lord has tarried for eighteen hundred years, and the whole church has been slumbering and sleeping.
What is it that arouses them? What is it that puts them in their proper position of waiting? Why, the midnight cry (v. 6): " At midnight there was a cry made, Behold the Bridegroom cometh." This, I trust, has in some little measure gone forth of late years, bringing the church back again to its real hope. All had forgotten it, and all awoke when the midnight cry was made. The real difference between the wise and foolish virgins was this, that one class had oil in their lamps- oil being a type of the grace of the Holy Spirit, the hidden grace-and the others had not. It is not here individual watchfulness, denoting a saint, which is set forth (for all together slept, and all together awoke); but it is the forgetfulness of the church, as a body, of its hope, and its consequent slothfulness.
9. With regard to the character or manner of the coming, we learn it from Acts 1: Io, I I: " And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? 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." Now this is quite another thing from Christ's judging at the end of all things; for then (Rev. 20: II) will be the judgment of the great white throne, the heaven and the earth shall flee away from before His face, and no place shall be found for them. Whereas Christ is to come back as He went away. Further, this coming, as we learn from Acts 3:19-2219Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20And he shall send Jesus Christ, which before was preached unto you: 21Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. (Acts 3:19‑22), is a time, not of the earth, and heaven fleeing away, but of restitution of all things: viz., " that the times of refreshing may come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began." The prophets do not speak of things in heaven, but of the happiness and blessing that is to be on the earth; they speak of " the earth being filled with the knowledge of the Lord as the waters cover the sea " (Isa. 11:99They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Isaiah 11:9); Hab. 2:1414For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. (Habakkuk 2:14)), and of the face of the covering being taken off all people, and of. the day when death shall be swallowed up in victory (compare Isa. 25:7, 87And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. 8He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the Lord hath spoken it. (Isaiah 25:7‑8); and 1 Cor. 15:5454So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. (1 Corinthians 15:54)). But for these things " he shall send Jesus," Acts 3:2020And he shall send Jesus Christ, which before was preached unto you: (Acts 3:20).
II. But it is time to turn to another part of this subject. If the church is taken away at the coming of the Lord Jesus, what bearing will this coming have upon the world at large (that is, upon Jews and Gentiles)? We have seen that towards the church, viz., believers, its aspect is nothing but blessing. It will be the end of their suffering state, and the beginning of their glorified one. But what will it be to the world? This brings me to a division of the subject.
1. There have been three great things, or systems, set under God in the world, which have all failed; viz., the Jews, the Gentiles, and the church of God (as to the testimony committed to it); and a short history of their failure, and of God's future intentions to them, is needful. When God pronounced " Loammi " (not my people) on the Jews, He delivered power into the hands of the Gentiles, in the person of Nebuchadnezzar and his successors; and it has continued ever since. When the Jews or Gentiles (the fourth monarchy, or Roman empire, at that moment appearing in universal dominion) agreed in rejecting the Messiah, God brought in the church-a heavenly people-not to take to itself earthly dominion, but down here to be a witness to Christ, as set at the right hand of God. Now the scripture represents all these as failing-Jews, Gentiles, and Christendom as such.
2. With regard to the Jews (at present Lo-ammi, or not my people), it is necessary to see that their failure arose from their disobedience to a law which they had promised to observe, and which they consummated in the rejection of Messiah; but they will be restored to the land of Canaan, owing to the free mercy of God, on account of His promises to Abraham, notwithstanding their failure, for which they have been and will yet have to be punished. In Gen. 13:1515For all the land which thou seest, to thee will I give it, and to thy seed for ever. (Genesis 13:15), we find the land of Canaan given to Abraham and to his seed forever; and in Gen. 15:13, 1413And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 14And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. (Genesis 15:13‑14), the prophetic announcement of the captivity of Egypt, and of the recovery thence, and the gift of the land is again made to his seed by an unconditional covenant of God. See also Gen. 17:88And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. (Genesis 17:8). We know that the former part of this took place; that is, the children of Israel were delivered from Egypt, and brought to Mount
Sinai, where the law was given. God's dealings with them up to that point had been simply in grace. Then it was (Ex. 19:88And all the people answered together, and said, All that the Lord hath spoken we will do. And Moses returned the words of the people unto the Lord. (Exodus 19:8)) that they put themselves of their own will under the law. " All that the Lord hath spoken we will do." But they failed under this law, as the sin of the golden calf (Ex. 32) witnessed. This, however, did not touch the promises to Abraham. The intercession of Moses (v. 13) is grounded on these promises, and on the oath of God; and it was owing to these that they came into the land at all: so in all God's after dealings with them. Though He chastised them whilst in the land, owing to their broken engagements, and at length cast them out, yet the promises made to Abraham still remain certain to them. See Lev. 26; Mic. 7:2020Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old. (Micah 7:20).
There are two great principles connected with their final restoration, which seem to distinguish it from all previous dealings, however gracious, with them. First, they will be planted in the land, under the new covenant; Jer. 31:31-4031Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: 32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: 33But 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. 34And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. 35Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The Lord of hosts is his name: 36If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me for ever. 37Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord. 38Behold, the days come, saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. 39And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 40And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the Lord; it shall not be plucked up, nor thrown down any more for ever. (Jeremiah 31:31‑40). Secondly, they will have the presence of the Messiah; Ezek. 34:23, 2423And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. 24And I the Lord will be their God, and my servant David a prince among them; I the Lord have spoken it. (Ezekiel 34:23‑24); chap. 37: 21-28; chap. 43: 7; Jer. 33:14, 2614Behold, the days come, saith the Lord, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. (Jeremiah 33:14)
26Then will I cast away the seed of Jacob, and David my servant, so that I will not take any of his seed to be rulers over the seed of Abraham, Isaac, and Jacob: for I will cause their captivity to return, and have mercy on them. (Jeremiah 33:26). When Messiah first came, they rejected Him; but even that, while it filled up the measure of their guilt, did not touch the promises given without condition. Many of those in Isaiah, that in 2 Sam. 7, and those in Amos 9: 11-15, remain still unaccomplished.
With regard to the Gentile power, it was not only to end in sin, but in open rebellion against God: but in this the professing Christian world was to have a large and leading share. It had, as was before stated, its origin in Nebuchadnezzar; it was afterward continued in the Persian, Grecian, and Roman monarchies. The latter was in existence at the time of Christ, and, instigated by the Jews, used the power originally given by God in putting to death His own Son; Acts 4:25, 26, 2725Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, (Acts 4:25‑27). This power will continue, until " the stone, cut out of the mountain without hands, shall break in pieces and consume these kingdoms " in their last form, viz., under the ten kings who give their power to the beast; Dan. 2:40-4440And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. (Daniel 2:40‑44); Rev. 17:11-1411And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. 12And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. 13These have one mind, and shall give their power and strength unto the beast. 14These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. (Revelation 17:11‑14).
And here I must stop to remark upon a great error which prevails, viz., that the little stone was the setting up of Christ's kingdom at the day of Pentecost, and that it has been growing into a great mountain ever since; or, in other words, that the preaching of the gospel, in the present dispensation, is that which is to convert the world. Now, let it be observed that the stone does not begin to grow until it has broken in pieces the great image. After this, it becomes a great mountain and fills the whole earth. It is not a diffusive principle which insinuates itself into the system of the image, and changes its moral character and condition; but its operation is destructive of the whole system of the image, which becomes as the chaff of the summer threshing-floor, before the stone begins to grow into a mountain. The scripture does not speak of the universal prevalence of Christianity while the image subsists: it says that the stone must destroy the whole being of their empires by the destruction of the last, and then become itself the center of a new system. The little stone is really typical of Christ coming to judgment, and His kingdom will be established after this, when, indeed, " the earth shall be full of the knowledge of the Lord, as the waters cover the sea," Isa. 11:99They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. (Isaiah 11:9).
But again, in Rev. 16, we are told, that three unclean spirits are to go forth, as the spirits of devils, working miracles, " unto the kings of the earth, and of the whole world, to gather them to the battle of that great day of God Almighty." Is this the gospel bringing the whole world under subjection to Christ? Whatever interpretation of this passage we may give as to details, it is manifestly the wide extended exercise of Satan's corrupting and malignant influence to gather together the powers of this world, in the last times, to conflict with, and consequent judgment by, Almighty God; Zeph. 3:8, 98Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 9For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. (Zephaniah 3:8‑9).
5. But what of the professing church? Scripture is not silent here. The end is failure and ruin, as everything has been that has ever been entrusted to man. First, there is a positive revelation in Matt. 13 of tares in the field, where the Son of man had sowed. This was not common heathenism, nor unconverted sinners, as men; but evil entering into the place where good was sown. The question was asked whether they were to be rooted up; and the answer was, No. It is not the work of the present dispensation to root out, but to sow. We may preach the gospel, but the evil must go on where the good seed was sown, till the harvest of judgment. But, secondly, the days of the Son of man (Luke 17) are likened to the days of Noah and Lot. " Even thus," is the portentous conclusion, " shall it be when the Son of man is revealed."
Again, so far from blessed days coming, Scripture reveals that " in the last days perilous times shall come." 2 Tim. 3:11This know also, that in the last days perilous times shall come. (2 Timothy 3:1). And then follows, almost word for word, the same character of the professing church, as is given of the heathen, as under the sentence of a reprobate mind. (Compare 2 Tim. 3:2-52For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, 3Without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, 4Traitors, heady, highminded, lovers of pleasures more than lovers of God; 5Having a form of godliness, but denying the power thereof: from such turn away. (2 Timothy 3:2‑5), with Rom. 1:28-3228And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Romans 1:28‑32).) Yes! the revealed end of the professing church is that of iniquity, like the heathen; at the same time a form of godliness, something, it may be, very beautiful to attract the eye, but rottenness and dead men's bones within. Again, the mark of the close of the church is revealed in
John 2:1818Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? (John 2:18): " Little children, it is the last time; and as ye have heard that antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time." This was the characteristic of the last time-not incoming and out flowing blessings, but Antichrists who sprang from the church, precursors of the Antichrist (whom Christ is to destroy), and not of general blessing before the judgment.
Again, in 2 Thess. 2, we have evil traced through its course from the apostle's time to Christ's appearing, leaving no room for intervening universal blessing. " The mystery of iniquity doth already work [says Paul]: only he who now letteth will let, until he be taken out of the way, and then shall that Wicked [one] be revealed, whom the Lord shall consume," etc. It had begun in the apostle's time, and would go on until Christ came.
But in Jude, the declension and falling away is still more palpable: he gave all diligence [v. 31 to write unto them of the common salvation, that is, it was his wish to have enlarged on this common blessing, but he was hindered, and was obliged to exhort them to contend earnestly for the faith once delivered to the saints. So far from there being an extension of good, he found the time already come to contend against evil; evil men having crept in unawares, ungodly men, turning the grace of our God into lasciviousness, denying the only Lord God, and our Lord Jesus Christ." That is, they specially denied the lordship of Christ-first, morally, and then in open rebellion. Here is the character of Antichrist: he denies the Father and the Son, he denies that Jesus is the Christ (1 John 2:2222Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. (1 John 2:22)), and he denies Jesus Christ come in the flesh; 1 John 4:33And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. (1 John 4:3); 2 John 77For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. (2 John 7). But did Jude contemplate a bettering of such a state? No. His words are, " Enoch prophesied of thee, saying, Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all," etc. (v. 14, 15). These very men that had crept in, forced him to say, These are the men that have been already prophesied about. He refers them, in verse it, into three classes, a kind of triple character of the apostasy, showing also the progress which the evil in man's nature makes. Firstly, Cain: natural evil, hatred. Secondly, Balaam: ecclesiastical corruption, preaching for reward. Thirdly, Core: independence against God, standing up against His supremacy, denying Christ in His Lordship and Priesthood. And in this open rebellion, or gainsaying, they perish.
6. The judgment being thus shown, the inquiry may be made, How, and through what agency, is the earth, and especially the land of the Jews, hereafter to be blessed, according to what has been previously insisted upon? The reply is, that the judgment is not absolute and universal; and though it will fall very heavily upon Jerusalem (Zech. 13:8, 98And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. 9And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God. (Zechariah 13:8‑9)), and indeed upon all the nations (Isa. 66:1616For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. (Isaiah 66:16); Jer. 25:3131A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. (Jeremiah 25:31)), yet " a remnant shall return," Isa. 1:99Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. (Isaiah 1:9), chap. 10: 21, 22; chap. 66: 18, 19. The Jewish remnant who escape the great trouble of the latter day (Jer. 30:77Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it. (Jeremiah 30:7)), will be the seed or nucleus of the future nation and their city, Jerusalem, the metropolis of the world. " The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord's house... shall be exalted above the hills, and all nations shall flow unto it;... for out of Zion shall go forth the law, and the word of the Lord from Jerusalem," Isa. 2 I, 2. When " her light is come, and the glory of the Lord is risen upon her," " Gentiles shall come to her light, and kings to the brightness of her rising," Isaiah 6o: I-3. Or, as it is expressed in another passage, " Israel shall blossom and bud, and fill the face of the world with fruit," Isa. 27:66He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. (Isaiah 27:6). After the judgment (greater or less in extent, according to greater or less light, Luke 12:47, 4847And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. (Luke 12:47‑48)) on the living, we have abundant testimony from Scripture of the Gentiles being brought under the gracious yet truthful sway of the Lord Jesus, the center of His actings being Jerusalem. (See, among other passages, Zeph. 3:8, 98Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey: for my determination is to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousy. 9For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent. (Zephaniah 3:8‑9); Psa. 71; Zech. 8:20-2320Thus saith the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: 21And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the Lord, and to seek the Lord of hosts: I will go also. 22Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. 23Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:20‑23); Rom. 11.)
7. This is not the same as the blessing of the church. It is in the heavenly places that we are blessed, having anticipated the day when Israel " shall look on him whom they have pierced," Zech. 12: IO. We have our portion even now in " heavenly places " (Eph. 1:33Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: (Ephesians 1:3)); much more, then, at the time when He is manifested. Nor need we be downcast by the evil around. Having oil in our lamps-the grace of the Spirit in our hearts-let the night be as dark as it may, the believer will be able to say, " Even so come, Lord Jesus." Having redemption through the precious blood, and being quickened by the Spirit, let our affections be so sanctified as to desire nothing else. Let us separate ourselves from everything that He will judge at His coming, and so shall we not be ashamed.