Papers on the Lord's Coming - A

Papers on the Lord's Coming.

C. H. Mackintosh.

Contents

Introductory

The Fact Itself

The Double Bearing of the Fact

“The Coming” and “The Day”

The Two Resurrections

The Judgment

The Jewish Remnant

Christendom

The Ten Virgins

The Talents

Concluding Remarks

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INTRODUCTORY

The attentive reader of the New Testament will find in its pages three solemn and weighty facts presented to his view; namely, first, that the Son of God has come into this world and gone away; secondly, that the Holy Ghost has come down to this earth, and is here still; and, thirdly, that the Lord Jesus is coming again.

These are the three great subjects unfolded in the New Testament Scriptures; and we shall find that each of them has a double bearing: it has a bearing upon the world and a bearing upon the Church; upon the world, as a whole, and upon each unconverted man, woman, and child in particular; upon the Church, as a whole, and upon each individual member thereof, in particular. It is impossible for any one to avoid the bearing of these three grand facts upon his own personal condition and future destiny.

And be it noted, we are not speaking of doctrines — though, no doubt, there are doctrines — but of facts, facts presented in the simplest possible manner by the various inspired writers employed to set them forth. There is no attempt at garnishing or setting off. The facts speak for themselves; they are recorded and left to produce their own powerful effect upon the soul.

1. And, first of all, let us look at the fact that the Son of God, has been in this world of ours. “God so loved the world that He gave His only begotten Son.” “The Son of God has come.” He came in perfect love, as the very expression of the heart and mind, the nature and character of God. He was the brightness of God's glory, and the express image of His Person, and yet a lowly, humble, gracious, social man; one who was to be seen, from day to day, about the streets; going from house to house; kind and affable to all; easily approached by the very poorest; taking up little children in His arms, in the most tender, gentle, winning way; drying the widow's tears; soothing the stricken and sorrowing heart; feeding the hungry; healing the sick; cleansing the poor leper; meeting every form of human need and misery; at the bidding of all who stood in need of succour and sympathy. “He went about doing good.” He was the unwearied servant of man's necessities. He never thought of Himself, or sought His own interest in any one thing. He lived for others. It was His meat and His drink to do the will of God, and gladden the sad and weary hearts of the sons and daughters of men. His loving heart was ever flowing out in streams of blessing to all who felt the pressure of this sin-stricken, sorrowful world.

Here, then, we have a marvellous fact before our eyes. This world has been visited — this world has been trodden by that blessed One of whom we have spoken — the Son of God — the Creator and Sustainer of the universe — the lowly, self-emptied and loving, gracious Son of Man — Jesus of Nazareth — God over all blessed for ever, and yet a spotless, holy, absolutely perfect man. He came in love to men — came into this world as the expression of perfect love to those who had sinned against God, and deserved nothing but eternal perdition because of their sins. He came not to crush, but to heal — not to judge, but to save and to bless.

What has become of this blessed One? How has the world treated Him? It has cast Him out! It would not have Him! It preferred a robber and a murderer to this holy, gracious, perfect Man. The world got its choice. Jesus and a robber were placed before the world, and the question was put, “Which will you have?” What was the answer? “Not this man, but Barabbas.” “The chief priests and elders persuaded the multitude that they should ask Barabbas and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas” (Matt. 27: 20-21). The religious leaders and guides of the people — the men who ought to have led them in the right way — persuaded the poor ignorant multitude to reject the Son of God, and accept a robber and a murderer instead!

Reader, remember, you are in a world that has been guilty of this terrible act. And not only so, but unless you have truly repented and believed on the Lord Jesus Christ, you are part and parcel of that world, and you lie under the full guilt of that act. This is most solemn. The whole world stands charged with the deliberate rejection and murder of the Son of God. We have the testimony of no less than four inspired witnesses to this fact. Matthew, Mark, Luke, and John all bear record that the whole world — the Jeg and the Gentile — kings and governors, priests, and people — all classes, sects, and parties, agreed to crucify the Son of God — all agreed to murder the only perfect man that ever appeared on this earth — the perfect expression of God — God over all blessed for ever. We must either pronounce the four evangelists to be false witnesses, or admit that the world as a whole, and each constituent part thereof, is stained with the awful crime of crucifying the Lord of glory.

This is the true standard by which to measure the world, and by which to measure the condition of every unconverted man, woman, and child in the world. If I want to know what the world is I have only to reflect that the world is that which stands charged before God with the deliberate murder of His Son. Tremendous fact! A fact which stamps the world, in the most solemn manner, and places it before us in characters of appalling blackness. God has a controversy with this world. He has a question to settle with it — an awful question — the mere mention of which should make men's ears to tingle and their hearts to quake. A righteous God has to avenge the death of His Son. It is not merely that the world accepted a vile robber and murdered an innocent man; this, in itself, would have been a dreadful act. But no; that innocent man was none other than the Son of God, the beloved of the Father's heart.

What a thought! The world will have to account to God for the death of His Son — for having nailed Him to a cross between two thieves! What a reckoning it will be! How red will be the day of vengeance! How awfully crushing the moment in the which God will draw the sword of judgment to avenge the death of His Son! How utterly vain the notion that the world is improving! Improving! — though stained with the blood of Jesus. Improving! — though under the judgment of God for that act. Improving! — though having to account to a righteous God for its treatment of the beloved of His soul, sent in love to bless and save. What blind fatuity! What wild folly! Ah, no! improvement there can be none till the besom of destruction and the sword of judgment have done their terrible work in avenging the murder — the deliberately planned and determinedly executed murder of the blessed Son of God. We cannot conceive any delusion more fatally false than to imagine that the world can ever be improved while it lies beneath the awful curse of the death of Jesus. That world which preferred Barabbas to Christ can know no improvement. There is naught before it save the overwhelming judgment of God.

Thus much as to the weighty fact of the absence of Jesus, in its bearing upon the present condition and future destiny of the world. But this fact has another bearing. It bears upon the Church of God as a whole, and upon the individual believer. If the world has cast Christ out, the heavens have received Him. If man has rejected Him, God has exalted Him. If man has crucified Him, God has crowned Him. We must carefully distinguish these two things. The death of Christ, viewed as the act of the world — the act of man — involves naught but unmitigated wrath and judgment. On the other hand, the death of Christ, viewed as the act of God, involves naught but full and everlasting blessedness to all who repent and believe. A passage or two from the divine Word will prove this.

Let us turn for a moment to Psalm 69, which so vividly presents our blessed and adorable Lord suffering from the hand of man, and appealing to God for vengeance. “Hear Me, O Lord; for Thy loving kindness is good: turn unto Me according to the multitude of Thy tender mercies. And hide not Thy face from Thy servant; for I am in trouble: hear Me speedily: draw nigh unto My soul, and redeem it: deliver Me, because of Mine enemies. Thou hast known My reproach, and My shame, and My dishonour: Mine adversaries are all before Thee. Reproach hath broken My heart, and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. They gave Me also gall for My meat, and in My thirst they gave Me vinegar to drink. Let their table become a snare before them: and that which should have been for their welfare, let it become a trap. Let their eyes be darkened, that they see not; and make their loins continually to shake. Pour out Thine indignation upon them, and let Thy wrathful anger take hold of them” (verses 16-28).

All this is deeply and impressively solemn. Every word of this appeal will have its answer. Not a syllable of it shall fall to the ground. God will assuredly avenge the death of His Son. He will reckon with the world — with men for the treatment which His only begotten Son has received at their hands. We deem it right to press this home upon the heart and conscience of the reader. How awful the thought of Christ making intercession against people! How appalling to hear Him calling upon God for vengeance upon His enemies! How terrible will be the divine response to the cry of the injured Son!

But let us look at the other side of the picture. Turn to Psalm 22, which presents the blessed One suffering under the hand of God. Here the result is wholly different. Instead of judgment and vengeance, it is universal and everlasting blessedness and glory. “I will declare Thy name unto My brethren; in the midst of the congregation will I praise Thee. Ye that fear the Lord, praise Him; all ye the seed of Jacob, glorify Him; and fear Him, all ye the seed of Israel. . . . My praise shall be of Thee in the great congregation; I will pay My vows before them that fear Him. The meek shall eat and be satisfied; they shall praise the Lord that seek Him; your heart shall live for ever. All the ends of the world shall remember and turn unto the Lord; and all the kindreds of the nations shall worship before Thee. For the kingdom is the Lord's; and He is the governor among the nations. . . . A seed shall serve Him; it shall be accounted to the Lord for a generation. They shall come, and shall declare His righteousness unto a people that shall be born, that He hath done this” (verses 22-31).

These two quotations present, with great distinctness, the two aspects of the death of Christ. He died, as a martyr, for righteousness, under the hand of man. For this, man will have to account to God. But He died, as a victim, for sin, under the hand of God. This is the foundation of all blessing to those that believe in His name. His martyr-sufferings bring down wrath and judgment upon a godless world: His atoning sufferings open up the everlasting wellsprings of life and salvation to the Church, to Israel, and to the whole creation. The death of Jesus consummates the world's guilt; but secures the Church's acceptance. The world is stained, and the Church purged, by the blood of the cross.

Such is the double bearing of the first of our three great New Testament facts. Jesus has come and gone — come, because God loved the world — gone, because the world hated God. If God were to ask the question — and He will ask it — “What have you done with My Son?” What is the answer? “We hated Him, cast Him out, and crucified Him. We preferred a robber to Him.”

But, blessed for ever be the God of all grace, the Christian, the true believer, can look up to Heaven and say, “My absent Lord is there, and there for me. He is gone from this wretched world, and His absence makes the entire scene around me a moral wilderness — a desolate waste.”

He is not here. This stamps the world with a character unmistakable in the judgment of every loyal heart. The world would not have Jesus. This is enough. We need not marvel at any tale of horror now. Police reports, grand jury calendars, the statistics of our cities and towns need not surprise us. The world that could reject the divine personification of all human goodness, and accept a robber and a murderer instead, has proved its moral turpitude to a degree not to be exceeded. Do we wonder when we discover the hollowness and heartlessness of the world? Are we surprised when we find out that it is not to be trusted? If so, it is plain we have not interpreted aright the absence of our beloved Lord. What does the cross of Christ prove? That God is love? No doubt. That Christ gave His precious life to save us from the flames of an everlasting hell? Blessedly true, all praise to His peerless name! But what does the cross prove as regards the world? That its guilt is consummated, and its judgment sealed. The world, in nailing to the cross the One who was perfectly good, proved, in the most unanswerable manner, that it was perfectly bad. “If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth Me hateth My Father also. If I had not done among them the works which none other man did, they had not had sin; but now have they both seen and hated both Me and My Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause” (John 15: 22-26).

2. But we must now glance for a moment at our second weighty fact. God the Holy Ghost has come down to this earth. It is now over nineteen long centuries since the blessed Spirit descended from Heaven; and He has been here ever since. This is a stupendous fact. There is a divine Person on this earth; and His presence — like the absence of Jesus — has a double bearing: it has a bearing upon the world, and a bearing upon the Church — upon the world as a whole, and upon every man, woman and child therein; upon the Church as a whole, and upon every individual member thereof in particular. As regards the world, this august witness descended from Heaven to convict it of the terrible crime of rejecting and crucifying the Son of God. As regards the Church, He came as the blessed Comforter, to take the place of the absent Jesus, and comfort by His presence and ministry the hearts of His people. Thus, to the world, the Holy Ghost is a powerful Convicter; to the Church He is a precious Comforter.

A passage or two of holy Scripture will establish these points in the heart and mind of the pious reader who bows in lowly reverence to the authority of the divine Word. Let us turn to chapter 16 of John's Gospel. “But now I go My way to Him that sent Me; and none of you asketh Me, Whither goest Thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will convict (elegxei) the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on Me; of righteousness, because I go to My Father, and ye see Me no more; of judgment, because the prince of this world is judged” (verses 5-11).

Again in John 14 we read, “If ye love Me, keep My commandments. And I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever; even the Spirit of truth; whom the world cannot receive because it seeth Him not, neither knoweth Him: but ye know Him for He dwelleth with you, and shall be in you” (verses 15-19).

These quotations prove the double bearing of the presence of the Holy Ghost. We cannot attempt to dwell upon this subject in this brief introduction; but we trust the reader may be led to study it for himself, in the light of holy Scripture; and we are persuaded that the more he thus studies it, the more deeply he will feel its interest and immense practical importance. Alas! that it should be so little understood; that Christians should so little see what is involved in the personal presence of the eternal Spirit, God the Holy Ghost, on this earth — its solemn consequences as regards the world, and its precious results as regards the assembly as a whole, and each individual member in particular.

Oh! that God's people everywhere may be led into a deeper understanding of these things; that they may consider what is due to that divine Person who dwells in them and with them; that they may have a jealous care not to “grieve” Him in their private walk, or “quench” Him in their public assemblies!

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THE FACT ITSELF

In approaching this most glorious subject, we feel that we cannot do better than to lay before the reader the distinct testimony of holy Scripture to the broad fact itself, that our Lord Jesus Christ will come again — that He will leave the place which He now occupies on His Father's throne, and come in the clouds of heaven, to receive His people to Himself; to execute judgment upon the wicked; and set up His own everlasting and universal kingdom.

This fact is as clearly and fully set forth in the New Testament as either of the other two facts to which we have already referred. It is as true that the Son of God is coming from Heaven, as that He is gone to Heaven, or that the Holy Ghost is still on this earth. If we admit one fact, we must admit all: and if we deny one, we must deny all; inasmuch as all rest upon precisely the same authority. They stand or fall together. Is it true that the Son of God was refused, cast out, crucified? Is it true that He has gone away into Heaven? Is it true that He is now seated at the right hand of God, crowned with glory and honour? Is it true that God the Holy Ghost came down to this earth, fifty days after the resurrection of our Lord; and that He is still here?

Are these things true? As true as Scripture can make them. Then just as true is it that our blessed Lord will come again, and set up His kingdom upon this earth — that He will literally, and actually, and personally come from Heaven, take to Himself His great power and reign from pole to pole, and from the river to the ends of the earth.

It may perhaps seem strange to some of our readers that we should deem it needful to undertake the proof of such a plain truth as this; but be it remembered that we are writing on this subject as though it were perfectly new to the reader; as if he had never heard of such a thing as the Lord's second coming; or as if, having heard of it, he still calls it in question. This must be our apology for handling this precious theme in so elementary a manner.

Now for our proofs.

When our adorable Lord was about to take leave of His disciples, He sought, in His infinite grace, to comfort their sorrowing hearts by words of sweetest tenderness. “Let not your heart be troubled; ye believe in God, believe also in Me. In My Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also” (John 14: 1-3).

Here we may have something most definite. Indeed it is as definite as it is cheering and consolatory. “I will come again.” He does not say, I will send for you. Still less does He say, “You will come to me when you die.” He says nothing of the kind. To send an angel, or a legion of angels, would not be the same thing as coming Himself. No doubt it would be very gracious of Him, and very glorious for us, if a multitude of the heavenly host were sent, with horses of fire and chariots of fire, to convey us triumphantly to Heaven. But it would not be the fulfilment of His own sweet promise. And most surely He will do what He promised to do. He will not say one thing and do another. He cannot lie or alter His Word. And not only this, but it would not satisfy the love of His heart to send an angel or a host of angels to fetch us. He will come Himself.

What touching grace shines in all this! If I am expecting a very dear and valued friend by train, I shall not be satisfied with sending a servant or an empty cab to meet him; I shall go myself. This is precisely what our loving Lord means to do. He is gone to Heaven; and His entrance there prepares and defines His people's place. Amid the many mansions of the Father's house, there would be no place for us if our Jesus had not gone before; and then, lest there should be in the heart any feeling of strangeness at the thought of our entrance into that place, He says, with such sweetness, “I will come again, and receive you unto Myself, that where I am there ye may be also.” Nothing short of this can fulfil the gracious promise of our Lord, or satisfy the love of His heart.

And be it carefully noted that this promise has no reference whatever to the death of the individual believer. Who can imagine that, when our Lord said, “I will come again,” He really meant that we should go to Him through death? How can we presume to take such liberties with the plain and precious words of our Lord? Surely if He meant to speak of our going to Him, through death, He could and would have said so. But He has not said so, because He did not mean so; nor is it possible that He could say one thing and mean another. His coming for us, and our going to Him, are totally different things; and being different ideas, they would have been clothed in different language.

Thus, for example, in the case of the penitent thief on the cross, our Lord does not speak of coming to fetch him; but He says, “Today shalt thou be with Me in paradise.” We really must remember that Scripture is as divinely definite as it is divinely inspired, and hence it never could and it never does confound two things so totally different as the Lord's coming and the Christian's falling asleep.

It may be well, at this point, to remark that there are but four passages in the entire New Testament in which allusion is made to the subject of the Christian passing through the article of death. The first is that passage in Luke 23 already referred to: “Today shalt thou be with Me in paradise.” The second occurs in Acts 7, “Lord Jesus, receive my spirit.” The third is that most familiar and lovely utterance in 2 Corinthians 5, “Absent from the body, present with the Lord.” The fourth occurs in that charming first of Philippians, “Having a desire to depart, and to be with Christ; which is far better.”

These most precious passages make up the sum of Scripture testimony on the interesting question of the disembodied state. There is a passage in Revelation 14 often misapplied to this subject: “Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.” But this has no application to Christians now, though no doubt all such who die in the Lord are blessed, and their works do follow them. The reference, however, is to a time yet future, when the Church shall have left this scene altogether, and other witnesses make their appearance. In a word, Revelation 14: 13 bears upon apocalyptic times, and must be so viewed if we would avoid confusion.

We must now resume our subject, and proceed with our proofs, and in so doing we shall ask the reader to turn to the first chapter of the Acts of the Apostles. The blessed Lord had just gone up from this earth, in the presence of His holy apostles. “And while they looked steadfastly toward heaven as He went up, behold, two men stood by Him 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” (verses 10, 11).

This is intensely interesting, and furnishes a most striking proof of our present thesis. Indeed it is impossible to avoid its force. Alas! that any should seek or desire to avoid it! From the manner in which the angelic witnesses speak to the men of Galilee it would seem like tautology; but, as we well know, there is — there can be — no such thing in the volume of God. It is, therefore, lovely fulness, divine completeness, that we see in this testimony. From it we learn that the selfsame Jesus who left this earth, and ascended into Heaven, in the presence of a number of witnesses, shall so come in like manner as they had seen Him go into Heaven. How did He go? He went up personally, literally, actually, the very same person who had just been conversing familiarly with them — whom they had seen with their eyes, heard with their ears, handled with their hands — who had eaten in their presence, and “showed Himself alive after His passion by many infallible proofs.” Well then, “He shall so come in like manner.”

“He who with hands uplifted,

Went from this earth below,

Shall come again all gifted,

His blessing to bestow.”

And here we may ask — though it be rather anticipating what may come before us in a future paper — Who saw the blessed Lord as He went up? Did the world? Nay; not one unconverted, unbelieving person ever laid his eyes upon our precious Lord from the moment that He was laid in the tomb. The last sight the world got of Jesus was as He hung on the cross, a spectacle to angels, men, and devils. The next sight they will get of Him will be when, like the lightning flash, He shall come forth to execute judgment, and tread, in terrible vengeance, the winepress of the wrath of Almighty God. Tremendous thought!

None, therefore, but His own saw the ascending Saviour, as none but they had seen Him from the moment of His resurrection. He showed Himself, blessed be His holy name! to those who were dear to His heart. He assured and comforted, strengthened and encouraged their souls by these “many infallible proofs” of which the inspired narrator speaks to us. He led them to the very confines of the unseen world, just so far as men could go while still in the body; and there He allowed them to see Him ascending into Heaven; and while they gazed upon this glorious sight He sent the precious testimony home to their very hearts. “This same Jesus” — no other, no stranger, but the same loving, sympathizing, gracious, unchanging friend — “whom ye have seen go into heaven, shall so come in like manner as ye have seen Him go into heaven.”

Is it possible for testimony to be more distinct or satisfactory? Could proof be more clear or conclusive? How can any counter argument stand for a moment, or any objection be raised? Either those two men in white apparel were false witnesses, or our Jesus shall come again in the exact manner in which He went away. There is no middle ground between those two conclusions. We read in Scripture that, “in the mouth of two or three witnesses shall every word be established;” and therefore in the mouth of two heavenly messengers — two heralds from the region of light and truth, we have the word established that our Lord Jesus Christ shall come again in actual bodily form, to be seen by His own first of all, apart from all others, in the holy intimacy and profound retirement which characterized His departure from this world. All this, blessed be God, is wrapped up in the two little words, “as” and “so.”

We cannot attempt, in a brief paper like the present, to adduce all the proofs which are to be found in the pages of the New Testament. We have given one from the Gospels and one from the Acts, and we shall now ask the reader to turn with us to the Epistles. Let us take, for example, the First Epistle to the Thessalonians. We select this Epistle because it is acknowledged to have been the earliest of Paul's writings; and further, because it was written to a company of very young converts. This latter point is valuable, inasmuch as we sometimes hear it stated that the truth of the Lord's coming is not suitable to bring before the minds of young believers. That the Apostle Paul did not think it unsuitable is evident from the fact that of all the Epistles which he wrote not one contains so much about the Lord's coming as that which he penned for the newly converted Thessalonians. The fact is, when a soul is converted and brought into the full light and liberty of the gospel of Christ, it becomes divinely natural for such a one to look for the Lord's coming. That most precious truth is an integral part of the gospel. The first coming and the second coming are most blessedly bound up together by the divine link of the personal presence of the Holy Ghost in the Church.

On the other hand, where the soul is not established in grace; where peace and liberty are not enjoyed; where a defective gospel has been received, there it will be found that the hope of the Lord's coming will not be cherished, for the simple reason that the soul is, of necessity, occupied with the question of its own state and prospects. If I am not certain of my salvation — if I do not know that I have eternal life — that I am a child of God — I cannot be looking out for the Lord's return. It is only when we know what Jesus has done for us at His first coming that we can with bright and holy intelligence look out for His second coming.

But let us turn to our Epistle. Take the following sentences from the first chapter: “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. . . . So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to Godward is spread abroad; so that we need not to speak anything. For 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; and to wait for His Son from heaven, whom He raised from the dead, even Jesus, which delivered us from the wrath to come” (verses 5-10).

Here we have a fine illustration of the effect of a full clear gospel, received in simple earnest faith. They turned from idols, to serve the living and true God, and to wait for His Son. They were actually converted to the blessed hope of the Lord's coming. It was an integral part of the gospel which Paul preached; and an integral part of their faith. Was it a reality to turn from idols? Doubtless. Was it a reality to serve the living God? Unquestionably. Well then it was just as real, just as positive, just as simple, their waiting for God's Son from Heaven. If we question the reality of one, we must question the reality of all, inasmuch as all are bound up together and form a beauteous cluster of practical Christian truth. If you had asked a Thessalonian Christian what he was waiting for, what would have been his reply? Would he have said, “I am waiting for the world to improve by means of the gospel which I myself have received? or, I am waiting for the moment of my death when I shall go to be with Jesus?” No. His reply would have been simply this, “I am waiting for the Son of God from heaven.” This, and nothing else, is the proper hope of the Christian, the proper hope of the Church. To wait for the improvement of the world is not Christian hope at all. You might as well wait for the improvement of the flesh, for there is just as much hope of the one as the other. And as to the article of death — though no doubt it may intervene — it is never once presented as the true and proper hope of the Christian. It may, with the fullest confidence, be asserted that there is not so much as a single passage in the entire New Testament in which death is spoken of as the hope of the believer; whereas, on the other hand, the hope of the Lord's coming is bound up, in the most intimate manner, with all the concerns and associations and relationships of life, as we may see in the Epistle before us. Thus, if the apostle would refer to the interesting question of his own personal connection with the beloved saints at Thessalonica, he says, “For 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? For ye are our glory and joy.”

Again, if he thinks of their progress in holiness and love, he adds, “And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you; to the end He may stablish your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints” (1 Thess. 3: 12-13).

Finally, if the apostle would seek to comfort the hearts of his brethren in reference to those who had fallen asleep, how does he do it? Does he tell them that they should soon follow them? Nay; this would have been in full keeping with Old Testament times, as David says of his departed child, “I shall go to him, but he shall not return to me” (2 Sam. 12: 23). But it is not thus that the Holy Ghost instructs us in 1 Thessalonians — quite the reverse. “I would not,” he says, “have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that [not they which shall be, but] we which are alive and remain unto the coming of the Lord shall not prevent [come before or take precedence of] them which are asleep. For 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. Then we which are alive and remain shall be caught up together with them in clouds, to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words” (1 Thess. 4: 13-18).

It is impossible for any proof to be more simple, direct, and conclusive than this. The Thessalonian Christians, as we have already remarked, were converted to the hope of the Lord's return. They were taught to look out for it daily. It was as much a part of their Christianity to believe that He would come, as to believe that He had come and gone. Hence it came to pass that when some of their number were called to pass through death, they were taken aback; they had not anticipated this; and they feared lest the departed should miss the joy of that blissful and longed-for moment of the Lord's return. The apostle therefore writes to correct their mistake; and, in so doing, he pours a fresh flood of light upon the whole subject, and assures them that the dead in Christ — which includes all who had or shall have fallen asleep; in short, those of Old Testament times as well as those of the New — should rise first, that is, before the living are changed, and all shall ascend together to meet their descending Lord.

We shall have occasion to refer to this remarkable passage again, when handling other branches of this glorious subject. We merely quote it here as one of the almost innumerable proofs of the fact that our Lord will come again, personally, really, and actually; and that His personal coming is the true and proper hope of the Church of God collectively, and of the believer individually.

We shall close this paper by reminding the Christian reader that he can never sit down to the table of his Lord without being reminded of this glorious hope, so long as those words shine on the page of inspiration, “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till” — when? Till ye die? Nay; but — “till He come” (1 Cor. 11: 26). How precious is this! The table of the Lord stands between those two marvellous epochs, the cross and the advent — the death and the glory. The believer can look up from the table and see the beams of the glory gilding the horizon. It is our privilege, as we gather, on each Lord's day, round the Lord's table, to show forth the Lord's death, to be able to say, “This may be the last occasion of celebrating this precious feast; ere another Lord's day dawn upon us, He Himself may come.” Again we say, How precious is this!

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THE DOUBLE BEARING OF THE FACT

Having, as we trust, fully established the fact of the Lord's coming, we have now to place before the reader the double bearing of that fact — its bearing upon the Lord's people, and its bearing upon the world. The former is presented, in the New Testament, as the coming of Christ to receive His people to Himself; the latter is spoken of as “the day of the Lord” — a term of frequent use also in Old Testament Scriptures.

These things are never confounded in Scripture, as we shall see when we come to look at the various passages. Christians do confound them, and hence it is that we often find “that blessed hope” overcast with heavy clouds, and associated in the mind with circumstances of terror, wrath, and judgment, which have nothing whatever to do with the coming of Christ for His people, but are intimately bound up with “the day of the Lord.”

Let the Christian reader, then, have it settled in his heart, on the clear authority of holy Scripture, that the grand and specific hope for him ever to cherish is the coming of Christ for His people. This hope may be realized this very night. There is nothing whatever to wait for — no events to transpire amongst the nations — nothing to occur in the history of Israel — nothing in God's government of the world — nothing, in short, in any shape or form whatsoever, to intervene between the heart of the true believer and his heavenly hope. Christ may come for His people tonight. There is actually nothing to hinder. No one can tell when He will come; but we can joyfully say that, at any moment, He may come. And, blessed be His name, when He does come for us, it will not be with the accompanying circumstances of terror, wrath, and judgment. It will not be with blackness and darkness and tempest. These things will accompany “the day of the Lord,” as the Apostle Peter plainly tells the Jews in his first great sermon, on the day of Pentecost, in which he quotes the following words from the solemn prophecy of Joel, “And I will show wonders in heaven above, and signs in the earth beneath: blood and fire and vapour of smoke: the sun shall be turned into darkness, and the moon into blood, before” — what? the coming of the Lord for His people? Nay; but before “that great and notable day of the Lord come.”

When our Lord shall come to receive His people to Himself no eye shall see Him, no ear shall hear His voice, save His own redeemed and beloved people. Let us remember the words of the angelic witnesses in the first of Acts. Who saw the blessed One ascending into the heavens? None but His own. Well, “He shall so come in like manner as ye have seen Him go into heaven.” As was the going, so shall be the coming, if we are to bow to Scripture. To confound the day of the Lord with His coming for His Church is to overlook the plainest teachings of Scripture, and to rob the believer of his own true and proper hope.

And here perhaps we cannot do better than to call attention to a very important and interesting passage in the Second Epistle of Peter: “For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honour and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice which came from heaven we heard when we were with Him in the holy mount. We have also the word of prophecy more sure [or confirmed], whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts” (2 Peter 1: 16-19).

This passage demands the reader's most attentive consideration. It sets forth, in the clearest possible manner, the distinction between “the word of prophecy” and the proper hope of the Christian, namely, “the morning star.” We must remember that the great subject of prophecy is God's government of the world in connection with the seed of Abraham. “When the Most High divided to the nations their inheritance, when He separated the sons of Adam, He set the bounds of the people according to the number of children of Israel. For the Lord's portion is His people; Jacob is the lot of His inheritance” (Deut. 32: 8, 9).

Here then is the scope and theme of prophecy — Israel and the nations. A child can understand this. If we range through the prophets, from the opening of Isaiah to the close of Malachi, we shall not find so much as a single line about the Church of God — its position, its portion, or its prospects. No doubt the word of prophecy is deeply interesting, and most profitable for the Christian to study; but it will be all this just in proportion as he understands its proper scope and object, and sees how it stands in contrast with his own special hope. We may fearlessly assert that it is as utterly impossible for any one to study the Old Testament prophecies aright who does not clearly see the true place of the Church.

We cannot attempt to enter upon the subject of the Church in this brief paper. It has been repeatedly referred to and unfolded elsewhere, and we can now merely ask the reader to weigh and examine the statement which we here deliberately make, namely, that there is not so much as a single syllable about the Church of God, the body of Christ, from cover to cover of the Old Testament. Types, shadows, illustrations, there are, which, now that we have the full-orbed light of the New Testament, we can see, understand, and appreciate. But it was not possible for any Old Testament believer to see the great mystery of Christ and the Church, inasmuch as it was not revealed. The inspired apostle expressly tells us that it was “hid,” not in the Old Testament Scriptures, but “in God,” as we read in Ephesians 3: 9, “And to make all men see what is the fellowship [or rather the administration] of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ”. So also in Colossians we read, “Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints” (Col. 1: 26).

These two passages establish the truth of our statement beyond all question, for those who are willing to be governed absolutely by the authority of holy Scripture; they teach us that the great mystery — Christ and the Church — is not to be found in the Old Testament. Where have we in the Old Testament a word about Jews and Gentiles forming one body, and being united by the Holy Ghost to a living Head in Heaven? How could such a thing possibly be, so long as “the middle wall of partition” stood as an insuperable barrier between the circumcised and the uncircumcised? If one were asked to name a special feature of the old economy he would at once reply, “The rigid separation of Jew and Gentile.” On the other hand, if he were asked to name a special feature of the Church, or Christianity, he would as readily reply, “The intimate union of Jew and Gentile in one body.” In short, the two conditions stand in vivid contrast, and it was wholly impossible that both could hold good at the same time. So long as the middle wall of partition stood, the truth of the Church could not be revealed; but the death of Christ having thrown down that wall, the Holy Ghost descended from Heaven to form the one body, and link it, by His presence and indwelling, to the risen and glorified Head in the heavens. Such is the great mystery of Christ and the Church, for which there could be no less a basis than accomplished redemption.

Now we entreat the reader to examine this matter for himself. Let him search the Scriptures to see if these things be indeed true. This is the only way to get at the truth. We must lay aside all our own thoughts and reasonings, our prejudices and predilections, and come like a little child, to the holy Scriptures. In this way we shall learn the mind of God on this most precious and interesting subject. We shall find that the Church of God, the body of Christ, did not exist, as a fact, until after the resurrection and ascension of Christ, and the consequent descent of the Holy Ghost on the day of Pentecost. And further, we shall find that the full and glorious doctrine of the Church was not brought out until the days of the apostle Paul. (Compare Rom. 16: 25, 26; Eph. 1-3; Col. 1: 25-29.) Finally, we shall see that the actual and unmistakable boundary lines of the Church's earthly history are Pentecost (Acts 2) and the rapture or taking up of the saints (1 Thessalonians 4: 13-17).

Thus we reach a position from which we can get a view of the Church's proper hope; and that hope is, most assuredly, “the bright and morning star.” Of this hope the Old Testament prophets utter not a syllable. They speak largely and clearly of “the day of the Lord” — a day of judgment upon the world and its ways (see Isaiah 2: 12-22 and parallel Scriptures). But “the day of the Lord,” with all its attendant circumstances of wrath, judgment, and terror, must never be confounded with His coming for His people. When our blessed Lord comes for His people there will be nothing to terrify. He will come in all the sweetness and tenderness of His love to receive His loved and redeemed people to Himself. He will come to finish up the precious story of His grace. “To them that look for Him shall He appear (ophthesetai) the second time, without [that is, apart from all question of] sin, unto salvation” (Heb. 9).* He will come as a bridegroom to receive the bride; and when He thus comes none but His own shall hear His voice or see His face. If He were to come this very night for His people — and He may, for aught we know — if the voice of the archangel and the trump of God were to be heard tonight, then all the dead in Christ — all who have been laid to sleep by Jesus — all the saints of God, both those of Old Testament and New Testament times, who lie sleeping in our cemeteries and graveyards, or in the ocean's depths — all these would rise from their temporary sleep. All the living saints would be changed in a moment, and all would be caught up to meet their descending Lord, and return with Him to the Father's house. (John 14: 3; 1 Thess. 4: 16, 17; 1 Cor. 15: 51-52.)

{*The clause, “them that look for Him,” refers to all believers. It does not mean, as some suppose, those only who hold the truth of the Lord's second coming. This would make our place with Christ at His coming dependent upon knowledge, instead of upon our union with Him by the presence and power of the Holy Ghost. The Spirit of God, in the above passage, most graciously takes for granted that all God's people are looking, in some way or another, for the precious Saviour; and verily so they are. They may not see eye to eye as to all the details. They may not all enjoy equal clearness of view or depth and fulness of apprehension; but, most surely, they would all be glad at any moment to see the One who loved them and gave Himself for them.}

This is what is meant by the rapture or catching up of the saints, and has nothing to do directly with Israel or the nations. It is the distinct and only proper hope of the Church; and there is not so much as a single hint of it in the entire Old Testament. If any one asserts that there is, let him produce it. If there be such a thing, nothing is easier than to furnish it. We solemnly and deliberately declare there is no such thing. For all that respects the Church — its standing, its calling, its portion, its prospects — we must turn to the pages of the New Testament, and, of those pages, mainly the Epistles of Paul. To confound “the word of prophecy” with the hope of the Church is to damage the truth of God, and mislead the souls of His people. That the enemy has succeeded in doing all this, throughout the length and breadth of the professing Church is, alas! too true. And hence it is that so very few Christians have really Scriptural thoughts about the coming of their Lord. They are looking into prophecy for the Church's hope — they confound “the Sun of righteousness” with “the morning Star” — they mix up the coming of Christ for His people, and His coming with them — they make His “coming” or “state of presence” to be identical with His “appearing” or “manifestation.”

All this is a most serious mistake, against which we desire to warn our readers. When Christ comes with His people, “every eye shall see Him.” When He is manifested, His people will be manifested also. “When Christ our life shall appear [or be manifested], then shall ye also appear with Him in glory” (Col. 3: 4). When Christ comes to execute judgment, His saints come with Him. “Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all” (Jude 14, 15). So also in Revelation 19, the rider on the white horse is followed by the armies in Heaven upon white horses, clothed in fine linen, white and clean. These armies are not angels, but saints; for we do not read of angels being clothed in white linen, which is expressly declared, in this very chapter to be “the righteousness of saints” (ver. 8).

Now, it is most evident that, if the saints accompany their Lord when He comes in judgment, they must be with Him previously. The fact of their going to Him is not presented in the book of Revelation, unless it be involved — as we doubt not it is — in the catching up of the man child, in chapter 12. The man child is, most surely, Christ; and inasmuch as Christ and His people are indissolubly joined in one, they are most completely identified with Him; blessed for ever be His holy and precious name!

But, clearly, it does not at all lie within the scope of the book of Revelation to give us the coming of Christ for His people, or their being caught up to meet Him in the air, or their return to the Father's house. For these blessed events or facts, we must look elsewhere, as, for example, in John 14: 3; 1 Corinthians 15: 23, 51, 52; 1 Thessalonians 4: 14-17. Let the reader ponder these three passages. Let him drink into his very soul their clear and precious teaching. There is nothing difficult about them, no obscurity, no mist or vagueness whatever. A babe in Christ can understand them. They set forth in the clearest and simplest possible manner, the true Christian hope, which — we repeat it emphatically, and urge it upon the reader as the direct and positive teaching of holy Scripture — is the coming of Christ to receive His people, all His people, to Himself, to take them back with Him to His Father's house, there to remain with Him, while God deals governmentally with Israel and the nations, and prepares the way, by His judicial actings, for bringing in the First-begotten into the world.

Now, if it be asked, “Why have we not the coming of Christ for His people in the book of Revelation?” Because that book is pre-eminently a book of judgment — a governmental, judicial book, at least chapter 1 to 20. Hence even the Church is presented as under judgment. We do not see the Church in chapters 2 and 3 as the body or the bride of Christ; but as a responsible witness on the earth, whose condition is being carefully examined and rigidly judged by Him who walks amongst the candlesticks.

It would not, therefore, comport with the character or object of this book to introduce, directly, the rapture of the saints. It shows us the Church on the earth, in the place of responsibility. This it gives us, in Revelation 2 and 3, under the head of “the things that are.” But from that to Revelation 19, there is not a single syllable about the Church on earth. The plain fact is, the Church will not be on earth during that solemn period. She will be with her Head and Lord, in the divine retirement of the Father's house. The redeemed are seen in Heaven, under the title of the twenty-four crowned elders, in chapters 4 and 5. There, blessed be God, they will be, while the seals are being opened, the trumpets sounded, and the vials poured out. To think of the Church as being on the earth, from Revelation 6-18 — to place her amid the apocalyptic judgments — to pass her through “the great tribulation” — to subject her to “the hour of temptation which shall come upon all the world, to try them that dwell upon the earth” — would be to falsify her position, to rob her of her chartered privileges, and to contradict the clear and positive promise of her Lord.*

{* We shall have occasion, in a future paper, to show that, after the Church has been removed to Heaven, the Spirit of God will act both among the Jews, and also among the Gentiles. See Revelation 7.}

No, no, beloved Christian reader; let no man deceive you, by any means. The Church is seen on earth in Revelation 2 and 3. She is seen in Heaven, together with the Old Testament saints, in Revelation 4 and 5. We are not told, in the Revelation, how she gets there; but we see her there, in high communion and holy worship; and then, in Revelation 19, the rider on the white horse comes forth, with His saints, to execute judgment upon the beast and the false prophet — to put down every enemy and every evil, and to reign over the whole earth for the blissful period of a thousand years.

Such is the plain teaching of the New Testament, to which we earnestly invite the attention of our readers. And let no one suppose that our object is to find an easy path for Christians in thus teaching, as we do most emphatically, that the Church will not be in “the great tribulation” — will not come into “the hour of temptation.” Nothing of the kind. The fact is, the true and normal condition of the Church, and therefore of the individual Christian, in this world, is tribulation. So says our Lord: “In the world ye shall have tribulation.” And again, “We glory in tribulation.”

It cannot, therefore, be a question of avoiding that which is our appointed portion in this world, if only we are true to Christ. But the fact is, that the entire truth of the Church's position and prospect is involved in this question, and this is our reason for urging it so upon the prayerful attention of our readers.

The great object of the enemy is to drag down the Church of God to an earthly level — to set Christians entirely astray as to their divinely appointed hope — to lead them to confound things which God has made to differ, to occupy them with earthly things — to cause them to so mix up the coming of Christ for His people with His appearing in judgment upon the world, that they may not be able to cultivate those bridal affections and heavenly aspirations which become them as members of the body of Christ. He would fain have them looking out for various earthly events to come between them and their own proper hope, in order that they may not be — as God would have them — ever on the very tiptoe of expectation, looking out, with ardent desire, for the appearing of “the bright and morning Star.”

Well does the enemy know what he is about; and surely we ought not to be ignorant of his devices, but rather give ourselves to the study of the Word of God, and thus learn, as we most surely shall, “the double bearing” of the glorious fact of the Lord's coming.

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“THE COMING” AND “THE DAY”

We must now ask the reader to turn with us for a little to the two Epistles to the Thessalonians. As we have already remarked, these Christians were converted to the blessed hope of the Lord's return. They were taught to look for Him day by day. It was not merely the doctrine of the advent received and held in the mind, but a divine Person constantly expected by hearts that had learnt to love Him and long for His coming.

But, as we can easily imagine, the Thessalonian Christians were ignorant of many things connected with this blessed hope. The apostle had been “taken from them for a short time, in presence, not in heart.” He had not been allowed to remain long enough amongst them to instruct them in the details of the subject of their hope. They knew that Jesus was to return — that self-same blessed One who had graciously delivered them from the wrath to come. But as to any distinction between His coming for His people and coming with them — between His “state of presence” and His “appearing” His “coming” and His “day,” they were, at first, wholly ignorant.

Hence, as might be expected, they fell into various errors and mistakes. It is amazing how speedily the human mind wanders away into the wildest and grossest confusion and error. We need to be guarded on all sides by the pure, solid, all-adjusting truth of God. We must have our souls evenly balanced by divine revelation, else we are sure to plunge into all manner of false and foolish notions. Thus some of the Thessalonians conceived the idea of giving up their honest callings. They ceased to labour with their hands, and went about idle.

This was a great mistake. Even though we were perfectly certain that our Lord would come this very night, it would be no reason why we should not, most diligently and faithfully, attend to our daily round of duty, and do all that devolved upon us in that particular sphere in which His good hand has placed us. So far from this, the very fact of expecting the blessed Master would strengthen our desire to have everything done as it ought to be up to the very moment of His return, so that not so much as a single righteous claim should be left neglected. In point of fact, the hope of the Lord's speedy return, when held in power in the soul, is most sanctifying, purifying, and adjusting in its influence upon Christian life, conduct, and character. We know, alas! that even this most glorious truth may be held in the region of the understanding, and flippantly professed with the lips, while the heart and the life, the course, conduct, and character, remain wholly unaffected by it. But we are expressly taught by the inspired Apostle John, that “every man that hath this hope in him purifieth himself, even as He is pure” (1 John 3: 3). And, most surely, this “purifying” embraces all that which goes to make up our whole practical life, from day to day.

But there was another grave mistake into which those dear Thessalonians fell, and out of which the blessed apostle, like a true and faithful pastor, sought to recover them. They imagined that their departed Christian friends would not have part in the joy of the Lord's return. They feared that they would fail to participate in that blissful and longed-for moment.

Now while it is quite true that this very mistake proves how vividly these Christians realized their blessed hope, still it was a mistake, and needed to be corrected. But let us carefully note the correction: “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. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus [or are laid to sleep by Jesus] will God bring with Him.”

Mark this. He does not seek to comfort these sorrowing friends by the assurance that they should, ere long, follow the departed. Quite the reverse. He assures them that Jesus would bring the departed back with Him. This is plain and distinct, and founded upon the great fact that “Jesus died for us and rose again.”

But the apostle does not stop here, but goes on to pour a flood of fresh light upon the understanding of His dear children in the faith. “For 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 [or precede] them which are asleep. For 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 [that is, before the living are changed]. Then 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. Wherefore comfort one another with these words.”

Here, then, we have presented to us what is commonly spoken of amongst us as the rapture of the saints — a most glorious, soul-stirring, and enrapturing theme — surely the brightest hope of the Church of God, and of the individual believer. The Lord Himself shall descend from Heaven with a summons designed only for the ears and the hearts of His own. Not one uncircumcised ear shall hear — not one un-renewed heart be moved by, that heavenly voice, that divine trumpet call. The dead in Christ, including, as we believe, the Old Testament saints, as well as those of the New, who shall have departed in the faith of Christ — all those shall hear the blessed sound, and come forth from their sleeping places. All the living saints shall hear it, and be changed in a moment. And oh! what a change! The poor crumbling tabernacle of clay exchanged for a glorified body, like unto the body of Jesus.

Look at yonder bent and withered frame — that body racked with pain, and worn out with years of acute suffering. It is the body of a saint. How humiliating to see it like that! Yes; but wait a little. Let but the trumpet sound, and in one moment that poor crushed and withered frame shall be changed, and made like to the glorified body of the descending Lord.

And there, in yonder mental hospital, is a poor patient. He has been there for years. He is a saint of God. How mysterious! True; we cannot fathom the mystery; it lies beyond our present narrow range. But so it is; that poor patient is a saint of God, an heir of glory. He too shall hear the voice of the archangel and the trump of God, and leave his illness behind him for ever, while he mounts into the heavens, in his glorified body, to meet his descending Lord.

Oh! what a brilliant moment! How many sick beds shall be vacant then! What marvellous changes shall then take place! How the heart bounds at the thought, and longs to sing, in full chorus, that lovely hymn,

“Christ, the Lord, will come again,

None shall wait for Him in vain:

I shall then His glory see:

Christ will come and call for me.

Then, when the archangel's voice

Calls the sleeping saints to rise,

Rising millions shall proclaim

Blessings on the Saviour's name.

'This is our redeeming God!'

Ransomed hosts will shout aloud:

Praise, eternal praise, be given

To the Lord of earth and Heaven!”

Amen and amen!

How glorious the thought of those “rising millions”! How truly delightful to be amongst them! How precious the hope of seeing that blessed One who loveth us and who gave Himself for us! Such is the hope of the Christian, a hope concerning which there is not a single line from cover to cover of the Old Testament. “The word of prophecy” is of all importance. We do well to take heed to it. It is an unspeakable mercy for those who find themselves in a dark place to have a bright lamp to cast its light athwart the gloom. But let the Christian bear in mind that what he wants is to have “the day star arising in his heart”; in other words, to have his whole heart governed by the hope of seeing Jesus as the bright and morning Star. When the heart is thus filled and ruled by the proper Christian hope, then the eye can intelligently scan the prophetic chart: it can take in the whole field of prophecy as our God has graciously opened it before us, and find interest and profit in every page and in every line. But, on the other hand, we may rest assured that the man who looks into prophecy in order to find the Church or its hope there has his face turned the wrong way. He will find “the Jew” there, and “Gentile” there, but not “the Church of God.” We earnestly trust that not one of our readers will fail to lay hold of this fact — a fact, we may safely say, of the very deepest moment.

But it will perhaps be asked, “Of what use, then, is prophecy? If indeed it be true that we cannot find aught about the Church on the prophetic page, of what possible use can it be to Christians? Why should we be told to take heed to it if it does not immediately concern us?” We reply, Is nothing of any value to us save what immediately concerns ourselves? Shall we take no interest in anything unless we ourselves form the immediate subject thereof? Is it nothing to us to have the counsels and purposes and plans of God laid open before us? Do we lightly esteem the high favour of having the thoughts of God communicated to us in His holy Word of prophecy? Surely it was not thus that Abraham treated the divine communications made to him in Genesis 18: “Shall I hide from Abraham that thing which I do?” And what was that thing? Did it immediately concern Abraham? Not at all. It concerned Sodom and the neighbouring cities, and Abraham had no stake in them. But did that prevent his interest in the divine communication? Did it hinder his appreciation of the mark of special favour in his being made the honoured and trusted depository of the thoughts of God? Surely not. We may safely assert that the faithful patriarch highly esteemed the privilege conferred upon him.

And so should we. We should study prophecy with all the interest arising from the fact that therein we have unfolded to us, with divine precision, what God is about to do on this earth with Israel and with the nations. Prophecy is God's history of the future; and just in proportion as we love Him shall we delight to study His history; not indeed, as some have said, that we may know its truth by its fulfilment, but that we may possess all that absolute, that divine certainty as to the future which God's Word is capable of imparting. Nothing can be more absurd, in the judgment of faith, than to suppose that we must wait until the accomplishment of a prophecy to know that it is true. What an insult offered — unwittingly, no doubt — to the peerless revelation of our God.

But we must now turn, for a moment, to the solemn subject of “the day of the Lord.” This is a term of frequent occurrence in Old Testament Scriptures. We cannot attempt to quote all the passages; but we shall refer to one or two, and then the reader can follow up the subject for himself.

In Isaiah 2 we read, “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 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. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of His majesty, when He ariseth to shake terribly the earth.”

So also in Joel 2. “Blow ye the trumpet in Zion, and sound an alarm in My holy mountain: let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains; a great people and a strong; there has not been ever the like, neither shall be any more after it, even to the years of many generations . . . the earth shall quake before them; the heavens shall tremble; the sun and the moon shall be dark, and the stars shall withdraw their shining . . . for the day of the Lord is great and very terrible; and who can abide it?”

From these and similar passages, we learn that “the day of the Lord” stands associated with the deeply solemn thought of judgment upon the world — upon apostate Israel — upon man and his ways — upon all that which the human heart prizes and longs after. In short, the day of the Lord stands in striking contrast with man's day. Man has the upper hand now, the Lord will have the upper hand then.

Now, while it is perfectly true that all the Lord's people can rejoice in the prospect of that day, which, though it will open in judgment upon the world, shall, nevertheless, be marked by the universal reign of righteousness; yet we must remember that the peculiar hope of the Christian is not that day with its awful accompaniments of judgment, wrath, and terror; but the coming or presence of Jesus, with its precious accompaniments of peace and joy, love and glory. The Church shall have met her Lord, and returned with Him to the Father's house, before that terrible day bursts upon the world. It will be her blissful portion to taste the sublime communion of that heavenly home, for an indefinite period previous to the opening of the day of the Lord. Her eyes shall be gladdened by the sight of “the bright and morning Star,” long before even “the Sun of righteousness” shall arise, in healing virtue, upon the pious portion of the nation of Israel — the God-fearing remnant of the seed of Abraham.

We are intensely anxious that the Christian reader should thoroughly enter into this grand and important distinction. We feel persuaded that it will have an immense effect upon all his thoughts and views and hopes of the future. It will enable him to see, without a single intervening cloud, his true prospect as a Christian. It will deliver him from all mist, vagueness, and confusion; and further, it will divest his mind of all that feeling of dread with which so many even of the Lord's dear people contemplate the future. It will teach him to look for the Saviour — the blessed Bridegroom - the everlasting Lover of his soul, and not for judgments and terror, eclipses and earthquakes, convulsions and revolutions, it will keep his spirit tranquil and happy, in the sure and certain hope of being with Jesus, ere that great and terrible day of the Lord come.

See how the faithful apostle laboured to lead his dear Thessalonian converts into the clear understanding of the difference between “the coming” and “the day.”

“But of the times and seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they [not ye] shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness” — The Lord be praised! — “Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunken, are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love, and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep [that is, are dead or alive] we should live together with Him. Wherefore comfort yourselves together and edify one another, even as also ye do” (1 Thessalonians 5: 1-11).

Here we have the distinction set forth with unmistakable clearness. The Lord Himself shall come for us as the Bridegroom. The day of the Lord shall come upon the world as a thief. Is it possible for contrast to be more striking? How can any one confound these two things? They are as distinct as any two things can be. A bridegroom and a thief are surely two different things; and just as different are the coming of the Lord for His waiting people and the coming of His day upon a slumbering or intoxicated world.

Some perhaps may find a difficulty in the fact that the Church in Sardis is addressed in such solemn words as these, “If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee” (Rev. 3: 3). The difficulty will vanish when we reflect that, in the case of Sardis, the professing body is looked upon as having a mere name to live while dead. It has sunk to the level of the world, and can only see things from the world's standpoint. The Church has failed utterly; it has fallen from its high and holy position; it is under judgment; it cannot therefore be cheered by the Church's proper hope; but is threatened by the world's terrible doom. We do not see the Church here as the body or bride of Christ, but as the responsible witness for God on the earth — the golden candlestick which ought to have held forth the divine light of testimony in this dark world, in the absence of her Lord. But alas! the professing Church has sunk lower and become darker than even the world itself. Hence the solemn threatening. The exception confirms the rule.

We shall proceed with this subject as presented in 2 Thessalonians.

It is a fact full of the richest comfort and consolation to the heart of a true believer, that our God, in His marvellous grace, ever makes the eater to yield meat, and the strong, sweetness. He brings light out of darkness, life out of death, and causes the bright beams of His glory to shine amid the most disastrous ruin caused by the enemy's hand. The truth of this is illustrated throughout the Scriptures, and it should fill our hearts with peace and our mouths with praise.

Hence it is that the varied doctrinal errors and practical evils, into which the early Christians were permitted to fall, have been overruled of God, and used for the instruction, guidance, and solid profit of the Church to the close of her earthly history.

Thus, for example, the error of the Thessalonian Christians in reference to their departed brethren was made the occasion of pouring such a flood of divine light upon the Lord's coming, and upon the rapture of the saints, that it is impossible for any simple mind that bows to Scripture ever to fall into a similar mistake. They looked for the Lord to come, and in that they were right. They expected Him to set up His kingdom on the earth, and in that they were right, as to the broad fact.

But they made a great mistake in leaving out the heavenly side of this glorious hope. Their intelligence was defective — their faith lacking. They did not see the two parts — the double bearing of the advent of Christ — His descent into the air to receive His people to Himself, and His appearing in glory to set up His kingdom in manifested power. Hence they feared that their departed brethren would necessarily be absent from the sphere of blessing — the circle of glory. This mistake is divinely corrected, as we have seen, in 1 Thess. 4. The heavenly side of the hope — the Christian's proper portion — is placed before the heart as the true corrective for the error in reference to the sleeping saints. Christ will gather all (and not merely part of) His people to Himself; and if there is to be any advantage — a shade of difference in the matter — it will be on the side of those very people about whom they were mourning. “The dead in Christ shall rise first.”

But from the Second Epistle to the Thessalonians we learn that those dear young converts had been led into another grave error — an error, not as to the dead, but as to the living — a mistake, not respecting “the coming,” but respecting “the day of the Lord.” In the one case they feared that the dead would not participate in the blissful triumph of “the coming”; and in the other case they feared that the living were actually, at the very moment, involved in the terrors of the day.

Such is the mistake with which the inspired apostle deals in his second letter to the Thessalonian believers; and nothing can exceed the tenderness and delicacy, and yet withal the wisdom and faithfulness of his dealing.

The Christians at Thessalonica were passing through intense persecution and tribulation; and it is very evident that the enemy, by means of false teachers, sought to upset their minds, by leading them to think that “the great and terrible day of the Lord” had actually arrived, and that the troubles through which they were passing were the accompaniments of that day. If this were so the entire teaching of the apostle was proved false; for if there was one truth that shone forth more brightly and prominently in his teaching than another, it was the association and identification of believers with Christ — an association so intimate, an identification so close, that it was impossible for Christ to appear in glory without His people. “When Christ, who is our life, shall appear, then shall ye also appear with Him in glory.” But He must appear in order to introduce “the day.”

Furthermore, when the day of the Lord does actually arrive it will not be to trouble His people, but, on the contrary, to trouble their persecutors. Of this the apostle reminds them, in the most simple, forcible manner, in his very opening lines: “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth, so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure; which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven and with His mighty angels, in flaming fire, taking vengeance on them that know not God [Gentiles], and that obey not the gospel of our Lord Jesus Christ [Jews]” (2 Thess. 1: 6).

Thus, not only was the Christian position involved in this matter, but the very glory of God — His actual righteousness. If, indeed, the day of the Lord brought tribulation to Christians, then was there no truth in the doctrine — the grand prominent doctrine of Paul's teaching — that Christ and His people are one; and moreover it would impugn the righteousness of God. In short, then, if Christians were in tribulation, it was morally impossible that the day of the Lord could have set in, for when that day comes, it will be rest for believers, as their public recompense, in the kingdom — not merely in the Father's house; which is not the point here. The tables will be completely turned. The Church will be in rest, the Church's troublers in tribulation. During man's day, the Church is called to tribulation; but in the day of the Lord all will be reversed.

Note this carefully. It is not the question of Christians suffering tribulation. They are actually called to it in this world, so long as wickedness has the upper hand. Christ suffered, and so must they. But the point we want to fasten upon the mind and heart of the Christian is that, when Christ comes to set up His kingdom, it is utterly impossible that His people can be in trouble. Thus the entire teaching of the enemy, by which he sought to upset the Thessalonian believers, was proved to be utterly fallacious. The apostle sweeps away the very foundation of the whole fabric by the simple statement of the precious truth of God. This is the divine way of delivering people from false notions and vain fears. Give them the truth, and error must flee before it. Let in the sunshine of God's eternal Word, and all the mists and clouds of false doctrine must be rolled away.

Let us, for a moment, examine the further teaching of our apostle, in this remarkable writing. In so doing, we shall see how thoroughly he establishes the distinction between “the coming” and “the day” — a distinction which the reader will do well to ponder.

“Now we beseech you, brethren, by [or on the ground of] the coming of our Lord Jesus Christ, and our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of the Lord is present.”*

{*We have no pretensions whatever to scholarship; we are merely gleaners in the deeply interesting field of criticism in which others have reaped a golden harvest. We do not mean to occupy our readers with arguments in defence of readings given in the text; but we feel that there is no use in giving them what we consider to be erroneous. We believe there is no doubt whatever that the true reading of 2 Thessalonians 2 is as we have given it above, “as that the day of the Lord is present,” the word enesteken can only be thus rendered. It occurs in Romans 3: 38, where it is translated “things present.” So also in 1 Corinthians 3: 22, “things present”; 1 Corinthians 7: 25, “present distress”; Galatians 3: 4, “present evil world”; Hebrews 9: 9, “time then present.”

Now apart altogether from the question of various readings, a moment's reflection will suffice to show the simple minded Christian that the apostle could not possibly mean to teach the Thessalonians that the day of the Lord was not, even then, at hand. Scripture can never contradict itself. No one sentence of divine revelation can possibly collide with another. But if the reading given in our excellent Authorized Version were correct, it would stand in direct opposition to Romans 13: 12, where we are plainly and expressly told that “the day is at hand.” What “day”? The day of the Lord, most surely, which is always the term used in connection with our individual responsibility in walk and service.

This, we may remark in passing, is a point of much interest and practical value. If the reader will take the trouble to examine the various passages in which “the day” is spoken of, he will find that they have reference, more or less, to the question of work, service or responsibility. For instance, “That ye may be blameless [not at the coming, but] in the day of our Lord Jesus Christ” (1 Cor. 1: 8). Again, “Every man's work shall be made manifest, for the day shall declare it” (1 Cor. 3: 13). “Without offence till the day of Christ” (Phil. 1: 10). “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day” (2 Timothy 4: 8).

From all these passages, and many more which might be adduced, we learn that “the day of the Lord” will be the grand time for reckoning with the workers; for the divine appraisal of service; for the setting of all questions of personal responsibility; for the distribution of rewards — the “ten cities” and the “five cities.”

Thus, wherever we turn, in whatever way we look at the subject, we are more and more confirmed in the truth of the clear distinction between our Lord's “coming,” or “state of presence,” and His “appearing,” or “day.” The former is ever held up before the heart as the bright and blessed hope of the believer, which may be realized at any moment. The latter is pressed rather upon the conscience, in deep solemnity, as bearing upon the entire practical career of those who are set in this world to work and witness for an absent Lord. Scripture never confounds these things, however much we may do it; nor is there a single sentence from cover to cover of the holy volume which teaches that believers are not always to be looking out for the coming of the Lord, and eager to bear in mind that “the day is at hand.” It is only “that evil servant” — referred to in our Lord's discourse in Matthew 24 — that “says in his heart, My Lord delayeth His coming”; and there we see the terrible results which must ever flow from the harbouring of such a thought in the heart.

We shall now return for a moment to 2 Thessalonians 2, a passage of Scripture which has given rise to much discussion amongst prophetic expositors, and presented considerable difficulty to the students of prophecy.

It is very evident that the false teachers had been seeking to disturb the minds of the Thessalonians by leading them to think that they were, even then, surrounded by the terrors of the day of the Lord. Not so, says the apostle; that cannot be. Before ever that day opens we must all be gathered to meet the Lord in the air. He beseeches them, on the ground (huper) of the Lord's coming and our gathering together unto Him, not to be troubled about the day. He had already opened to them the heavenly side of the Lord's coming. He had taught them that they, as Christians, belonged to the day; that their home and their portion and their hope were all in that very region from which the day was to shine out. It was wholly impossible, therefore, that the day of the Lord could involve any terror or trouble to those who were actually, through grace, the sons of the day.

Further, even in looking at the subject from the earthly side of it, the false teachers were all wrong. “Let no man deceive you by any means: for [that day shall not come] except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God. Remember ye not that when I was with you I told you these things. And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 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 [for the appearing of His presence]. Even him whose coming is after the working of Satan, with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved” (verses 3-10).

Here, then, we are taught that ere the day of the Lord arrives, the lawless one, the man of sin, the son of perdition, must be revealed. The mystery of iniquity must rise to a head. Man shall set himself up in open opposition to God, nay, shall even assume to himself the name and the worship of God. All this has to be developed on the earth before that great and terrible day of the Lord shall burst in judgment upon the scene. For the present there is a barrier, a hindrance to the manifestation of this awful personage. We are not told here what this barrier or hindrance is. God may vary it at different times.* But we learn, most distinctly, from the book of Revelation that ere the mystery of iniquity culminates in the person of the man of sin, the Church shall have been removed from this scene altogether. It is impossible to read, with an enlightened eye, Revelation 4, 5 and not see that the Church shall be in the very innermost circle of heavenly glory ere a single seal is opened, a single trumpet sounded, a single vial poured out. We do not believe that any one can understand the book of the Apocalypse who does not see this.

{* Some have considered that the hinderer is the Holy Ghost. This, at least, we know from other parts of Scripture, that ere the lawless one appears on the scene, the Church will have been safely and blessedly housed in her own eternal home above — her prepared place. How precious the thought of this!}

We may have occasion to go more freely into this profoundly interesting point by-and-by. We can only now entreat the reader to study the subject for himself. Let him ponder Revelation 4, 5, and ask God to interpret their precious contents to his soul. In this way we feel persuaded that he will learn that the twenty-four crowned elders set forth the heavenly saints, who shall be gathered round the Lamb, in glory, before a single line of the prophetic portion of the book is fulfilled.

We should like to put a very plain question to the reader — a question which can only be answered rightly in the immediate presence of God. It is this, What is it you are looking for? What is your hope? Are you looking forward to certain events which are to transpire on this earth, such as the revival of the Roman Empire, the development of the ten kingdoms; the gathering back of the Jews to their own land of Palestine; the rebuilding of Jerusalem; the appearance of Antichrist; the great tribulation; and finally, the appalling judgments which shall, most surely, usher in the day of the Lord?

Are these the things which fill the vision of your soul? Is it for these you are looking and waiting? If so, be assured of it, you are not governed by the Church's proper hope. It is quite true that all these things which we have named shall come to pass in their appointed time; but not one of them should be allowed to come between you and your proper hope. They all stand on the prophetic page: they are all recorded in God's history of the future; but they were never intended to cast a shadow athwart the Christian's bright and blessed hope. That hope stands forth in glorious relief from the background of prophecy. What is it? Yes, we again say, what is it? It is the appearing of the bright and morning Star — the coming of the Lord Jesus, the blessed Bridegroom of the Church.

This, and naught else, is the true and proper hope of the Church of God. “I will give him the morning star” (Rev. 2: 23). “Behold the bridegroom cometh” (Matt. 25). When, we may ask, does the morning star appear in the natural world? Just before the dawning of the day. Who sees it? The one who has been watching during the dark and dreary hours of the night. How plain, how practical, how telling the application. The Church is supposed to be watching — to be lovingly wakeful — to be looking out. Alas! the Church has failed in this. But that is no reason why the individual believer should not be in the full present power of the blessed hope. “Let him that heareth say, Come.” This is deeply personal. Oh! that the writer and the reader of these lines may realize habitually the purifying, sanctifying, elevating power of this heavenly hope! May we understand and exhibit the practical power of those words of the Apostle John, “Every man that hath this hope in him purifieth himself, even as He is pure.”

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THE TWO RESURRECTIONS

It may be that some of our readers will feel startled by the title of this section. Accustomed, from their earliest days, to look at this great question through the medium of christendom's standards of doctrine and confessions of faith, the idea of two resurrections has never once entered their minds. Nevertheless Scripture does speak, in the most distinct and unequivocal terms, of a “resurrection of life,” and a “resurrection of judgment” — two resurrections, distinct in character, and distinct in time.

And not only so, but it informs us that there will be, at least, a thousand years between the two. If men teach otherwise — if they build up systems of divinity, and set forth creeds and confessions of faith contrary to the direct and positive teaching of holy Scripture, they must settle that with their Lord, as must all who commit themselves to their guidance. But remember, reader, it is your bounden duty and ours to hearken only to the authority of the Word of God, and to bow down, in unqualified submission, to its holy teaching. Let us, then, reverently inquire, what saith the Scripture on the subject indicated at the head of this article? May God the Spirit guide and instruct!

We shall first quote that remarkable passage in John 5: “Verily, verily, I say unto you, he that heareth My word and believeth on Him that sent Me, hath everlasting life, and shall not come into judgment; but is passed from death unto life. Verily, 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. For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man. Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.”*

{* The English reader should be informed that, in the entire passage, John 5: 22-26, the words “judgment,” “condemnation,” “damnation,” are all expressed by the same word in the original, and that word is simply “judgment,” krisis, the process, not the result. It is much to be deplored that our Authorized Version should not have so rendered the word throughout. It would have made the teaching of the passage so very much clearer. It is with extreme reluctance that we ever venture to touch our unrivalled English Bible, but it is, at times, absolutely necessary for the truth's sake, and for the sake of our readers. As to the rendering of verse 24, it really comes to the same thing whether we say “condemnation” or “judgment,” inasmuch as if there be judgment at all, its issue must be condemnation. But why not be accurate?}

Here, then, we have, indicated in the most unmistakable terms, the two resurrections. True, they are not distinguished as to time, in this passage; but they are as to character. We have a life resurrection; and a judgment resurrection, and nothing can be more distinct than these. There is no possible ground here on which to build the theory of a general resurrection. The resurrection of believers will be eclectic; it will be on the same principle, and partake of the same character as the resurrection of our blessed and adorable Lord; it will be a resurrection from among the dead. It will be an act of divine power, founded upon accomplished redemption, whereby God will interpose on behalf of His sleeping saints, and raise them up from among the dead, leaving the rest of the dead in their graves for a thousand years (Revelation 20: 5).

There is an interesting passage in Mark 9 which throws great light on this subject. The opening verses contain the record of the transfiguration; and then we read, “As they came down from the mountain, He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from [ek, from among] the dead should mean.”

The disciples felt that there was something special, something entirely beyond the ordinary orthodox idea of the resurrection of the dead, and verily so there was, though they understood it not then. It lay beyond their range of vision at that moment.

Let us turn to Philippians 3, and hearken to the breathings of one who thoroughly entered into and appreciated this grand Christian doctrine, and fondly cherished this glorious and heavenly hope. “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death: if by any means I might attain unto the resurrection from among the dead” [exanastasin] (verses 10, 11).

A moment's just reflection will suffice to convince the reader that the apostle is not speaking here of the great broad truth of “the resurrection of the dead,” inasmuch as every one must rise again. But there was something specific before the heart of this dear servant of Christ, namely, “a resurrection from among the dead” — an eclectic resurrection — a resurrection formed on the model of Christ's resurrection. It was for this he longed continually. This was the bright and blessed hope that shone upon his soul and cheered him amid the sorrows and trials, the toils and the difficulties, the buffetings and the conflicts of his extraordinary career.

But it may be asked, “Does the apostle always use this distinguishing little word (ek) when speaking of resurrection?” Not always. Turn, for example, to Acts 24: 15: “And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.” Here, there is no word to indicate the Christian or heavenly side of the subject, for the simplest possible reason that the apostle was speaking to those who were utterly incapable of entering into the Christian's proper hope — far more incapable than even the disciples in Mark 9. How could he possibly unbosom himself in the presence of such men as Tertullus, Ananias, and Felix? How could he speak to them of his own specific and fondly cherished hope? No; he could only take his stand on the great broad truth of resurrection, common to all orthodox Jews. Had he spoken of a “resurrection from among the dead,” he could not have added the words, “which they themselves also allow,” for they did not “allow” anything of the kind.

But oh! what a contrast between this precious servant of Christ, defending himself from his accusers, in Acts 24, and baring his heart to his beloved brethren, in Philippians 3! To the latter he can speak of the true Christian hope in the full-orbed light which the glory of Christ pours upon it. He can give utterance to the inmost thoughts, feelings, and aspirations of the great, large, loving heart, with its earnest throbbings after the life-resurrection in the which he shall be satisfied as he wakes up in the likeness of his blessed Lord.

But we must return, for a moment, to our first quotation, from John 5. It may perhaps present a difficulty to some of our readers in laying hold of the truth of the Christian's hope of resurrection, that our Lord makes use of the word “hour” in speaking of the two classes. “How,” it is argued, “can there be a thousand years between the two resurrections, when our Lord expressly tells us that all shall occur within the limits of an hour?”

To this question we have a double reply. In the first place, we find our Lord making use of the selfsame word, “hour,” at verse 25, where He is speaking of the great and glorious work of quickening dead souls. “Verily, 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.”

Now, here we have a work which has been going on for nearly nineteen long centuries. During all that time, here spoken of as an “hour,” the voice of Jesus, the Son of God, has been heard calling precious souls from death to life. If, therefore, in the very same discourse, our Lord used the word “hour” when speaking of a period which has already extended to well-nigh two thousand years, what difficulty can there be in applying the word to a period of one thousand years?

Surely, none whatever, as we judge. But even if any little difficulty yet remained it must be thoroughly met by the direct testimony of the Holy Ghost in Revelation 20, where we read, “But the rest of the dead lived not again till the thousand years were finished. This is the first resurrection. 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” (verses 5, 6).

This settles the question absolutely and forever, for all those who are willing to be taught exclusively by holy Scripture, as every true Christian ought to be. There will be two resurrections, the first and the second: and there will be a thousand years between the two. To the former belong all the Old Testament saints — referred to in Hebrews 12 under the title of the spirits of just men made perfect — then the Church of the firstborn ones — and finally all those who shall be put to death during “the great tribulation,” and throughout the entire period between the rapture of the saints and the appearing of Christ in judgment upon the beast and his armies, in Revelation 19.

To the latter, on the other hand, belong all those who shall have died in their sins, from the days of Cain, in Genesis 4, down to the last apostate from millennial glory, in Revelation 20.

How solemn is all this! How real! How soul-subduing! If our Lord were to come to night what a scene would be enacted in all our cemeteries and graveyards! What tongue, what pen can portray — what heart can conceive — the grand realities of such a moment? There are thousands of tombs in which lie mingled the dust of the dead in Christ and the dust of the dead out of Christ. In many a family vault may be found the dust of both. Well, then, when the voice of the archangel is heard all the sleeping saints shall rise from their graves, leaving behind them those who have died in their sins, to remain in the darkness and silence of the tomb for a thousand years.

Yes, reader, such is the direct and simple testimony of the Word of God. True, it does not enter into any curious details. It does not furnish any food for a morbid imagination or idle curiosity. But it sets forth the solemn and weighty fact of a first and second resurrection — a resurrection of life and everlasting glory, and a resurrection of judgment and everlasting misery. There is, positively, no such thing in Scripture as a general resurrection — a common rising of all at the same time. We must abandon this idea altogether, like many others which we have received to hold, in which we have been trained from our earliest days, which have grown with our growth and strengthened with our strength, until they have become actually ingrained as a part of our very mental, moral, and religious constitution, so that to part with them is like the sundering of limb from limb, or rending the flesh from our bones.

Nevertheless it must be done if we really desire to grow in the knowledge of divine revelation. There is no greater hindrance to our getting into the thoughts of God than having our minds filled with our own thoughts, or the thoughts of men. Thus, for example, in reference to the subject of this paper, almost all of us have, at one time, held the opinion that all will rise together, both believers and unbelievers, and all stand together to be judged. Whereas, when we come to Scripture, like a little child, nothing can be simpler, nothing clearer, nothing more explicit than its teaching as to this question. Revelation 20: 5 teaches us that there will be an interval of a thousand years between the resurrection of the saints and the resurrection of the wicked.

It is of no use to speak of a resurrection of spirits. Indeed it is a manifest piece of absurdity; for inasmuch as spirits cannot die they cannot be raised from the dead. Equally absurd is it to speak of a resurrection of principles. There is no such thing in Scripture. The language is as plain as plainness itself. “The rest of the dead lived not again until the thousand years were finished. This is the first resurrection.” Why should any one seek to set aside the plain force of such a passage? Why not bow to it? Why not get rid, at once, of all our old and fondly cherished notions, and receive with meekness the engrafted Word?

Reader, does it not seem plain to you that if Scripture speaks of a first resurrection, then it must follow that all will not rise together? Why should it be said, “Blessed and holy is he that hath part in the first resurrection,” if all are to rise at the same time?

In fact it seems to us impossible for any unprejudiced mind to study the New Testament and yet hold to the theory of a general resurrection. It is due to the glory of Christ, the Head, that His members should have a specific resurrection — a resurrection like His own — a resurrection from among the dead. And verily, so they shall. “Behold I show you a mystery: we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So 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. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord” 1 Corinthians 15: 51-58. ________