THE THEOCRATIC KINGDOM *
By
GEORGE N. H. PETERS, D.D.
[*PROPOSITIONS 139 & 140 (VOLUME ONE, pp.
414-426.)]
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[Page 414]
PROPOSITION 139. The
as covenanted, is sustained by what is to take place in
the morning
of
the the day of Christ.
We now come to one of those beautiful,
most forcible evidences of the truthfulness of our position, which no
other theory can present. For, the Divine Spirit, taking part
of the phrase the day of the Lord, etc, viz.,
the morning or introductory of that day, allies with it such events, identified
fully with the Millennial era, that
the student can be at no loss to distinguish and locate the period of time
intended. The morning is so widely
different in blessing, judgment, etc., from the beginning of this present
dispensation, that no comparison can be instituted
between them. The fact, too, that this figure of the
morning is employed by writers separated by ages; that they
coincide in attributing to it the same results; that they preserve a wonderful
unity in the use of it, establishes us the more firmly in a doctrine
universally received by the Early Church.
OBSERVATION 1. The Millennial day being represented as preceded by a morning, the period of time just previous to
the breaking of this morning is appropriately, to complete the figure, called the night. This is done
by [Holy] Spirit in Ps. 30: 5; Rom. 13: 12; Isa. 21: 11. The time of trial, fighting, struggling,
pilgrimage, absence from the Bridegroom, mixture of tares and wheat,
tribulation, sorrow, death, etc., is forcibly designated
as the night.
Dean Alford (Com. Rom. 13: 12) says, The night is the
lifetime of the world, the power of darkness. The Day is the Day of resurrection. Comp.
the excellent note by Riddle (Langes Com. loci). When adverting to Stuart, Hodge, and Wilkinson
as opposing this view, he remarks: On the other hand,
most modern German commentators defend this reference, i.e. to the
Second Coming, and instances Olshausen,
De Wette, Philippi, Meyer, Lange, and adds: This opinion gains ground among Anglo-Saxon exegetes, giving
Alfords remark. Prof.
Lewis (Six Days of Creation, p.
273) says of the Scriptural usage of
morning: Whatever dispensation causes to
appear a new state of being supernaturally rising out of the old, thus
revealing the ever-ascending glory of God, is a new morning, the
literal perfection of a new day in the outgoings of that kingdom which is called (Ps. 145: 13) the Kingdom of all worlds or ages.
OBSERVATION 2. The Millennial day is introduced by
the personal coming of Jesus. To perfect this figure of the morning, if it alludes to the beginning of
the same period of time, it would be highly appropriate, if thus dependent on Christs Coming, to
designate Him either as the Morning Star or as the Sun ushering in this
day. This also is done to prove to us, if we will but accept
of it, that this coming is the real, veritable coming os
the person called the Star
and the Son,
ushering in the day, This also is done to prove to us, if we will but accept of
it, that this coming I the real, veritable coming of the person called the Star
and the Sun,
who shines forth, not through [Page 415] others, but, in His
own proper effulgence. It is therefore with. pleasure that we read in the last
words of David,
that (2 Sam. 23:
1-4) there shall be a just One ruling over men, ruling
in the fear of God; as the light of the morning shall He arise, the Sun of an unclouded morning, shining rain upon the tender grass of
the earth. Night disappears when the sun arises, so this night shall fade away when the Sun of an unclouded morning arises, ushering
in a glorious day. Hence Jesus is
styled also the bright and morning star, the Day Star, because His coming shall be the sure
sign of the dawning of the foretold
morning. He is not merely called such owing to the glory of His person or the
splendour of His appearing, but because He reveals
Himself in the early morning. For Hos. 6: 3, His going forth is
prepared as the morning.
We are not attempting to force a meaning, the student is referred to the commentaries of our
opponents. Thus e.g. on 2 Pet. 1: 19, until the day dawn
and the day star arise, etc. Barnes, loci, says: Until the brighter light which shall be shed on all things
by the glory of the Second Advent of the
Saviour, etc, And on the Day Star he says: The morning star
- the bright star, that at certain periods of the year leads on the day, and
which is a pledge that the morning is about to dawn. Comp. Rev.
2: 28; Rev. 22: 16.
Justin Martyr (Dial. with Trypho),
long ago, said, With thee shall be in that day,
the chief of thy power, in the beauties of thy saints, begotten from the womb
before the morning star, an evident rendering of Psa. 110: 3. The Dean
of Westminster in Good Words renders 2
Sam. 23: 1-4: He that ruleth over
men justly - ruling in the fear of God -
so is it, as the light of the morning, at the rising of the sun - a morning and
no clouds - after a clear shining, after rain, tender grass springs from the
earth. Dr. Erdman (Com. loci, Langes)
says, that this is a picture of the blessings that follow the appearance of the
future ruler, under the figure of the wholesome effects of the light of the
morning sun on a bright morning. Its Messianic reference (as a
multitude of expositors hold) is given under Proposition 49.
The figure of is preceding night dissipated by the radiance of a splendid
morning light at sunrise, is exceedingly impressive, combined as it is with the
results of a refreshing rain. Dr. Sehmoller
(Langes Com. Hos.
6: 3) has
His coming forth is sure as the dawn, etc. Jehovah will appear bringing - [that future (see 1
Pet. 1: 5,
9-11, R.V. etc.) promised] - salvation. This is set forth under the figure of the daybreak
and a fertilizing rain. The appearing of Jehovah is denoted
as a rising by the dawn. The transition from night to day is set forth. Some endeavour to give another
meaning to 2 Pet. 1:
19, making the day and day star a shining
forth of the light of Gods grace and truth in the heart, but this is opposed
to the usage of those terms. For whatever Christian experience we have here, is
an experience, an earnest given in the night. Hence we
adopt in preference Barnes
statement, with which compare e.g. Calvins
and Dietlien
(quoted Lange, Com. loci), who make the present
dispensation still night (owing to trials, death, etc.) and the incoming one at
Christs Coming (so Dietlien)
or at entrance into heaven (so Calvin)
a glorious day.
OBSERVATION 3. The events associated with this morning are of such a nature
that they can only be realised after the Second Advent; and they thus confirm the
Pre-Millennial Advent, the reign of the Just One in the day following this morning, etc.
1. The resurrection, and the dominion of the saints is connected with this morning. Thus in Ps. 49: 14, 15,
the Psalmist contrasts the condition of the wicked and righteous: Like sheep they (the wicked) are laid in the grave - [they are appointed
as a flock for Sheol R.V.]; death shall feed on them; and the upright shall have dominion over them IN THE MORNING;
and their beauty shall consume in the grave from their
dwelling - [And their beauty shall
be for Sheol to consume, that there be no habitation for it. R.V.]. But God
will redeem my soul from the power of the grave
[Sheol
R.V.];
for He shall
receive me. Here the prophet distinguishes between those who rise
in the morning (1st. resurrection.) and have dominion, and the rest
of the dead who lived not again
until, the one thousand years were
finished. In Psalm 88: 10-15, after alluding to death and the
grave - [Sheol
R.V.)] - whither he was [Page 416] tending, the Psalmist asks Will Thou show
wonders to the dead? - , [Shall thy wonders be shown in
the dark? (verse 12, R.V.):] - Shall the dead arise and praise Thee? etc., and then expresses his hope of a resurrection: But unto Thee have I
cried, O Lord; and IN THE MORNING shall my
prayer prevent Thee. The same is found in Psalm 143: 8, where death is described as smiting
the righteous one and making him to dwell in darkness [see verse 3, R.V.], and the prayer, inspired by the [Holy] Spirit, comes forth impressively: Cause me to hear Thy lovingkindness IN THE MORNING, for in
Thee do I trust, [verse 8] etc. The expression found in several
Psalms, I will awake early can only be satisfactorily explained of his awaking (at [1st.] resurrection) in this morning. In Psalm 90, after alluding to the universality of death, etc., the petition is offered: Return, O Lord, how
long? and let it repent
Thee concerning Thy servants [verse
13] (that is, do not
let them thus be subject to the power of death); O satisfy us early (lit. as some
critics: in the morning), with
Thy mercy, that we
may be glad and rejoice all our days. If we are to take the rendering given by
the Vulgate, Syriac, Chaldee, and by some critics, of the phrase, English
Version of Isa. 26: 19:
for Thy dew is as the dew of herbs, which is
presented as the dew of the dawn,
then in immediate connection with the [first] resurrection there is reference to the morning. Delitzsch, sustained by Alexander
on Isaiah and others, translates Isa. 8:
19: 20, they are a people for whom NO
MORNING DAWNS, which the margin reading, Heb. no morning, also affirms; thus corroboration that
the wicked, living or dead, have no part or lot in this morning.*
2. The utter destruction and removal of the wicked is identified
with this incoming morning. This we have seen is predicated also of the
introduction of the Millennial age. Thus Isa. 17:
14, speaking of the nations themselves against God (as in the
last confederation, Rev. 19, etc.), adds: Behold AT EVENING TIDE trouble;
and BEFORE THE MORNING
he is not.
This the portion of those that spoil us (compare Zech. 14),
and the lot of them that rob us. In Mal. 4 the
wicked are consumed and utterly rooted out at the time the Sun of
Righteousness
arises [see verse
2, R.V.)]. In Ps. 59: 16, after describing the confederation and
overthrow of the wicked by the power of God, foreseeing the time of its
accomplishment, the prophet bursts forth exultingly: But I will sing of
Thy power, yea, I will sing aloud of Thy
mercy IN THE MORNING, etc. If we take even Origens (Ag. Celsus)
rendering of the word early in Ps. 101:
8 - [See Morning by morning will I destroy all the
wicked R.V.] - which he makes morning, we have affirmed the destruction of
the wicked of the land that they cut off from the city of the Lord.**
3. It is, as the Millennial
descriptions predict, a time of deliverance and salvation. Thus in Ps. 46: 5, after portraying the mighty confederation under the figure of the roaring
waters and the swelling sea, and then continuing the figure drawn from the
waters and representing the incoming river or Kingdom so gladsome, the Psalmist
assigns both the reason and the time when this confederation shall be
overthrown and His Kingdom shall be established to the joy of His people: God is in the midst
of her; she shall not be
moved; God shall help her,
and that RIGHT EARLY, or as marg. reading, Heb. WHEN THE MORNING
APPEARETH. If it is allowable to receive the translation of Zeph. 3:
5 given by Gildas (A.D. 546), there would be a distinct reference to
this morning, as follows: Our Lord is upright in the midst of His people,
and in
the morning He will not do
injustice, in the morning
He will give His judgment. [See
also R.V. The Lord in the midst of her is righteous;
he will not do iniquity; every
morning doth he being his judgment to light,
he faileth not;
but the unjust knoweth no shame, etc.] Job
even (7: 21) expresses the idea that deliverance
shall be granted by God in the morning to those whom He, the preserver of men, has pardon. ***
[Page 417]
4. This morning is
identified with the rule of
Christ, and the glorification of the saints. This we have already seen, but
the [Holy] Spirit gives us additional evidence.
Thus in Ps. 110:
2, 3, at the very time that the Lord shall send
the rod of His strength out of Zion and shall rule in the midst of His enemies,
then, The people shall be
willing in the day of thy power; in the
beauty of holiness from the womb of THE
MORNING [verse
3, A.V.] (alluding to the birth, etc.) Thou hast the dew of thy youth
(referring to the renewal). If considered in the light of the general tenor
of the Word, this passage is exceedingly expressive and beautiful.****
5. Having shown and advocated as a
necessary condition the restoration of the Jewish
nation, a confirmation is found in the specification
that, this also (as we contended) takes place in this morning. Turning to Hos. 5:
14, 15, and 6: 3, when the Jewish restoration is
spoken of in verse 15 (see McNeill, Lec.
4, Prospects of the Jews), it is said: in their affliction they will seek me IN THE MORNING; and in the next chapter, verse 3, the Lords return or coming is likened to the morning.
* The Millenarian reader will notice two
points here in the context. (1) That
evidently Spiritualism is described and condemned, and (2) that it is represented as existing just previous
to this morning. Patrick (Com. Ps. 49), Graves (Com. the Pentet.,
Pt. 3, sec. 4), Horne (Com. Ps. 49), Wines (Com.
on Laws, p. 295), and a host of writers refer the morning to the time of the resurrection, and
speak, therefore, of the glorious morning
of the resurrection. Isaki, Kimchi, Geier, Mendelssohn, and many of the older expositors, express the same.
The reader is referred to Tayler Lewiss Intro. to Gen., Langes Com. on the usage of morning. On p. 142 he remarks: The morning, Psa. 49: 15, when the righteous shall reign, is the great dies retributionis,
so prominent in Scripture, and acknowledged too (like the conception of
great times) in the earliest language and thinking of the race. He
refers in a footnote how ancient Arabian poets used it, as e.g. God is one. He began (life); He causes it to come back (from
death); to Him is the returning in the morning. The Koran employs it, and as the Com. of Al-zamakhshari declares the day
of the resurrection is called the
morning, to impress us with a sense of its nearness. Lewis deems the figure very ancient, and to have gone back to the days of Job. Even such
writers as Ewald and others, who
refuse a direct application, still think it gives a
glimpse of the Messianic hope; we say that it imparts far more, as a
comparison of Scripture teaches us.
** We only now allude to the order of events as given in the Word
of God, as e.g. in Mal. 3 and 4, etc.;
(1) the gathering of the special
treasure or jewels; (2) the fearful
destruction of the wicked; (3) the
glorious Sun of righteousness shining forth with healing; (4) the wicked remain fallen. This very order is
preserved and enforced by the general analogy, indicative of the introductory
(morning) and fulness (day) of the Millennial era.
*** Other allusions may be found, as e.g
in Delitzschs rendering of Isa. 62: 1, the morning brightness, Ps.
59: 16; Ps. 130: 6; Isa.
58: 8,
etc. Whatever view we may take of some of these expressions, as e,g. Zeph. 3:
5, one thing is self-evident, that God is
stated to manifest Himself specially in the morning, which is particularly true
of the morning of the day of the Lord Jesus, the Christ.
**** Prof. Lewis (Six Days of Creation, p. 326) makes the
expression from the womb of the morning, thou hast the dew of youth, expressive of generation
or birth before the morning (even as early dew, of the same), but refers it to
Christ; we, however, in view of the antecedent people,
prefer to apply it to His brethren raised from the dead. Dr.
Canant (New Ver. Psalms) renders: The rod of thy strength
will Jehovah stretch forth from
OBSERVATION 4. The identification of this morning with the beginning of the
Millennial day not only confirms the doctrine of the [Millennial and Messianic] Kingdom,
but teaches us how to estimate the spiritualistic conception of the Morning Land, etc., to be immediately
realised after death - [and the first
resurrection (Rev. 20: 5, 6, R.V.].* It puts aside as irrelevant a mass of matter put into print concerning the morning as connected with the present state
of the Church, with death, or with the third heaven. It enables us also to
correct such unintentional mistakes into which Lange falls, when he says (Com., p.
355), the festive evening (hour of final
reward) of the Church will take place at the Second appearing of Christ, which
must not be confounded with the final judgment. The substitution of morning for evening makes the sentence more Scriptural.
OBSERVATION 5. This subject gives pertinency and preciousness to the
promise: I will give unto Him the morning star. This Star is Jesus Himself, Rev. 22: 16, etc. There is even here an allusion to the time of a special bestowal, viz., at the
period when Jesus is manifested as the morning star, i.e., even
before the dawn of the day itself. Jesus
will come and the saints, to whom the ruling is
promised in the context, shall be associated with Him in judgment,
etc. We have in the Morning Star an implied reference to the first stage (Proposition
130) of the Advent, the
thief-like coming for the saints, and to obtain it indicates that we are worthy of the better resurrection - [see Heb. 11: 35b, cf.
Luke 20: 35
and Phil. 3:
11, etc., R.V.)] - or (if living) of the [coming Pre-Tribulation (see Rev. 3: 10 cf. Luke 21:
34-36,
R.V.)] translation. The mention of this in
such a connection is also exceedingly significant of the exaltation of the saints to coheirship with
the Christ when the morning breaks. It embraces more than the
comparison of Dan. 12:
3, viz., distinguishing honour and intimate
relationship with Jesus at a specified period. Blessed they, who shall experience
this bestowal of love.
It is saddening to find that the
professed orthodox take up and copy those Spiritualistic phrases, as Davids Summer Land,
Mrs. Kings Spirit Land, etc. Recently in an
obituary, a divine placed his deceased brother safely in the
* It may be deemed desirable, in
connection with this day and morning, to say something respecting that very
difficult passage found in Zech. 14: 6, 7. A concise rendering, consistent with other
Scripture, is still a desideratum. The translations of the English Version,
* *
* * *
* *
[Page 420]
PROPOSITION 140. This doctrine of the Kingdom confirmed by the
phraseology of the New Testament respecting the end of the age.
Having shown that the Jewish idea of a
world to come, a dispensation or age to come,
a septenary or millenary still future, necessarily involves the
ending of this age and the
introduction of another (which the Jews also plainly stated, as e.g. Proposition 138,
Observation
1 and 3), a link in the chain of evidence (seeing that the
Messianic Kingdom is with them identified with the closing of this age and the
coming in of a future one) is presented by considering how the New Testament
language corroborates the
Jewish view when reverting to the end of the age.
OBSERVATION 1. The student will notice how the Jewish idea is presented
in Matt. 24:
3, where the disciples asked concerning the end of
the world. (1) Almost every commentator* frankly admits that the word
translated world is in the original age or dispensation. To the critic or the
Biblical investigator, there is no question respecting its
reference to the ending of the age. For, as is well known, the Jews
expected under the Messiah (who should abide forever John 12: 34) such great changes that they looked
for a termination of the present, and the introduction of a new order or arrangement of things under Him. Hence
the pertinency of disciples question, being in accord with the current views
on the subject. (2) This is made decisive by their uniting, just as the Jews did,
with the ending of the age the coming of the
Messiah. The coming and the ending of the age were inseparably connected in
the Jewish mind. The reader will also notice that Jesus in His reply gives not the slightest hint of their
being mistaken, but proceeds to answer their questions as legitimate. This
Jewish usage is also seen in Heb. 9: 26, where Christ is said to have come, to make a sacrifice
for sin, at the conclusion, ending of the preceding dispensation or age, then
called The end of the
world, or
ages. (Comp. 1 Cor. 10: 11.) The same is found in the promise of Christ, Matt. 28:
20, to be with His people unto the end of the world or
ages - that is,
down to the very close of this dispensation. Some have confined this to the
Jewish age ending at the destruction of
* Some commentators, like Barnes, will give no
explanation of the phrase in Matt. 24: 3, and most
uncandidly avoid Matt. 13: 39, 40, 49,
because it would be antagonistic to his own theory. We append, for the common
reader, several explanations, illustrative of the general concurrence of
critics. Olshausen (Com. Matt. 24: 3) says the word translated
world indicates the time of the world which passes
away, while the world itself remains. So Lange, the
present order of things; Judge
Jones, the end or [Page 421] summation of the age or dispensation, or the expiration of
the age; Bh. Newton, the
consummation of the age; Nast,
closing of the dispensation or age; so also Schaff, Bengel, Alford, Clark, Van Oosterzee, Gill, Steir, Greswell, Ryle, Buck, Carleton, Roos,
Lillie, Ebrand, Auberlen, and numerous others make it equivalent to the age.
** It is a harsh interpretation that Barnes and many others give to it to
mean the last dispensation, for Christ to
come at the end of the age is to come at the close and not at the
beginning of one, even if it should prove to be the last one. Again, it is
uncritical, for it does not take into
account the Jewish usage of such phrases. Besides, it is not correct, since
other ages are to follow this one. The same criticism applies to the phrase last days, Heb. 1: 2, etc.,
which Barnes, etc. interpret the
same way, overlooking entirely how the Jewish mind entertained it. Indeed when
not biased by a theory, these same writers fully admit that the proper meaning
of aion is (as Barnes, Heb. 1: 2), age, duration, an indefinitely long period of time, their perpetuity,
etc. This is abundantly sustained by Greek lexicons,
as every reader can verify for himself. Now, the very selection of such a word
in addressing Jews is in itself exceedingly significant, and must not fail to
receive the attentive consideration of the critical student. Lederer (Nathaniel, Sept. 1868), gives quotations from Jewish prayer-books,
etc., showing their belief in the Son of David restoring the Davidic throne and
Kingdom, and among the prayers, used in thanksgiving after meal, is the
following: May He who is most merciful grant us life
and make us worthy to draw near and to behold the days of the Messiah, the building of the sanctuary, and the life in the age to come.
The Advance (1878) objects
to Dr. Seisss
(Last Times)
Exposition, on the following ground (quoted by the Luth. Observer,
May 10, 1878): That the starting-point, Matt. 24: 3, is erroneous, for that
Jesus meant by the ending of the age the ending of the Jewish dispensation, and
not that of the dispensation under which we live, and that this transition was
meant when Jesus declared that the Kingdom of God was at hand. To this we reply: (1)
That the concession that the phrase denotes the ending of the age confirms our
position; (2) for the events alleged
by the Saviour to precede this end have
not
yet all taken place; (3) no such fulfilment preceded the
First Advent or the establishment of the Christian Church; (4)
that the reply of Jesus has reference to future time, as the events indicate,
thus explaining time to the disciples; (5)
all those taught by these disciples, afterward (Propositions 71-75)
followed the view entertained by Dr.
Seiss; (6) the Kingdom and
establishment are misconceived (Propsitions 56,
58,
66, 67,
etc.); (7) the ablest critics,
including many hostile to Pre-Millennial, coincide with our view. Dr. Schaff in Langes Com. Matt., p.
555, on ch. 28: 20, says: Lit: till the consummation of the (present) aeon (as distinct from
the future aeon after the Advent, or the never-ending world to come).
This distinctive reference to this present age to be followed
by an age, or ages to come, is constantly affirmed.
OBSERVATION 2. For it is employed by
Jesus Himself in His address to the Jews, without any alleged change of meaning, and in accord with their
views. Thus Matt. 13: 39, 40, 49, the harvest is the end of the world, so shall it be at the end of this world, simply means that such things will be at the end of the age. Every
commentator, with sufficient candour, whatever his views may be, will
acknowledge that such is its definite meaning. Jesus,
thus adopting the Jewish phraseology, points unerringly to a future age to be introduced,
after this one is closed, connecting with it the Kingdom of the Son of man
precisely as the Jews were accustomed to regard the matter. The
disciples to whom the parable was explained understood the phraseology in its usual
Jewish significancy, as is evident from their questions, Matt. 24:
3 and Acts 1: 6. If it be said, that
after the day of Pentecost they changed their views, it is found amply rebutted by the continued usage of the
phraseology, as in Eph. 1: 21, not only in this
world (aion, age) but
also in that which is to come, Eph.
2: 7, in the ages to come; Eph.
3: 21, throughout all ages, world
without end (or, throughout or unto all the generations of the age of
ages), etc.*
Allusion has already been made to Luke
20: 34,
where the Saviour contrasts this world
or age with that world or age, linking
the future one, just as the Jews did, with
the [first] resurrection.
Addressed to Jews, it certainly must have [Page 422] strengthened them in their belief of
the Messianic Kingdom and age being still future, because first, it could only
begin when at least the one in which they lived had run its allotted course,
and second, it was identified, as they also held, with a resurrection [out] from the dead.**
* Barnes, giving the same in brackets, adds: Or unto all the generations
of the eternity of eternities or the eternity of ages.
** Such express references to the closing of one age and the
ushering in of others fully exposes the fallacy of Waggoners supposed Refutation of an Age to Come, because it is in direct violation of
the Jewish views held, and their complete endorsement by Jesus and the
apostles. If he and others were correct in their one-sided references and
conclusions, then the positive language
of Scripture hits no force of meaning.
Waggoners proof is inferential, and the most plausible is the following: He
lays great stress on the announced fact that there is no
temple in the New Jerusalem, and hence no provision (his own inference)
for the future salvation of men. But he forgets that
the inhabitants of the New Jerusalem are already saved, and hence need no provision for salvation, while, on the
other hand, it is different with the restored earthly
OBSERVATION 3. This expectation of the Jews of a closing and then an incoming age throws
light upon the language of Martha, John 11: 24, when she [Page 423]
says, that her
brother shall rise again in the resurrection at the last day.
The last day was synonymous with the ending of the age at which
time the Jews believed the resurrection would take place. Jesus, by employing
the same phrase, John 6: 39, 40, 44, 54, directs attention, according to the
prevailing belief, to another age, of which the last day of
a closing one is the precursor. So delicately guarded too are the
expressions concerning this last day, that in no respect do they embrace the notion of our
opponents. The resurrection of believers (as we hold) is only associated with
the phrase. The wicked, the rejecter of the truth, is indeed
judged by the Word in the last day, John 12:
48, but he is judged by it unworthy
of the first
resurrection. So also the phrase last days,
derived from Gen. 49: 1; Isa.
2: 2; Micah 4: 1,
was applied by the Jews to that
closing period of time, when under the auspices of the Messiah a new era or age would be inaugurated, and thence were allied
with the coming and reign of Davids Son.* The apostles, as
well they might, retain the expression and locate them in the future - knowing
that they were universally held to be followed by the
era of blessedness
delineated by the prophets - as e.g. 2
Tim. 3: 1; James 5: 3; 2 Pet. 3: 3. The phrase as
used in Heb. 1:
2 may denote either the concluding portion
of the Jewish or Mosaic dispensation, or it may, in view of the unknown
duration of this unknown duration of this dispensation, refer to the fact that
these last days
are associated with this dispensation, and in the largeness of the Divine
measure of time were regarded as near at hand, and even present. For we
have another expression which covers the same ground, viz., that of the last time in 1 Pet. 1: 5, 20, where the last time is future, and the plural form last times is both present and future. In 1 John 2: 18,
the last time includes this dispensation, which, according to the
Jewish estimate, would then be preparative to the ushering in of the new and desired dispensation. This is clearly seen in Johns associating the Coming of the
Messiah (v. 28 etc.)
with the close of this last time. Comp. Jude
18 with preceding context. Thus by a comparison
of Scripture, and observing the current views on the subject, it is found that
while there are strong intimations that this age is the last one preceding the final and much-desired one
of Messianic manifestation in glory, yet the most of the references direct our
attention to the future, the closing
period of the dispensation,
for an astounding outbreak of wickedness and an open display of Divine
power, to be followed by a
glorious age. Not one of these utterances indorses the monkish notion - even now
entertained by learned men - that time will end, or that no other age shall
succeed this one on the earth. The very phraseology, Jewish in origin, and the
manner in which it is united with the Coming of Jesus, the resurrection, and
the rejection and overthrow of the wicked, amply sustains our position.**
* In reference to the latter days,
Kurtz (His. Old Cov., vol. 3, p.440) remarks: This expression always denotes the period of the ultimate
completion of the
** It is surprising that writers do not
observe the force of their own concessions. Thus e.g. Barnes, Com. Acts 2: 17, after stating that the
last days denotes future times, after times (and expressive of the glorious times of
Messianic reign), adds: It does not appear from this,
and it certainly is not implied in the expression, that they supposed the world
would then come to an end. Their views were just the contrary. They
anticipated a long and glorious time under the dominion of the Messiah, and to
this expectation they were led by the promise that this Kingdom should be
forever; that of the increase of His government there should be no end, etc.
The question naturally [Page 424] arises, if this be
so, why then not allow this view of the disciples to have equal weight when
considering other phrases, as e.g. the end of the
world or age, etc.
OBSERVATION 4. The expressions end of the world, last day, etc., have influences many to reject
the Jewish idea of a dispensation to
follow this one; and in their eagerness to make out such an age or era impracticable
, they have even asserted the complete destruction of the world (some even have
it annihilated, see following Proposition), and a previous withdrawal of the righteous
to the third heaven, where they forever remain. In brief, the perpetuity
of the earth is denied, or at least its being rendered
unfit and inhabitable for the redeemed, is declared. Now our entire argument assumes the exact reverse, and if such a
Kingdom, age, day of Christ, etc., is to come at the end of this age, then the continued
existence and perpetuity of the earth must, in the very nature of the ease, be
also a fact. How else can the Davidic throne and Kingdom be re-established, and all the covenant promises be realized?
Instead of casting ourselves upon the Covenant, and the promises derived from
the Covenant, which boldly take the matter for granted, assume it as self-evident and indispensable, we shall now proceed, in order to guard our argument on all sides, to
produce direct reasons given by the [Holy] Spirit to indicate this very perpetuity.
The end,
and the end of the world, was employed by the
early Christians to denote the end of the age when Jesus appeared, so e.g. Ignatius, Epis.
6; Lactantius, Div. Inst., B. 4, ch. 10, etc. Prof.
Bush (and others of our opponents) makes it equivalent to end of the age, dispensation, or order of things. Lange (Bremen Lec., No.
8) says, The end of the world is the
OBSERVATION 5. So powerful are the
reasons for holding to the ending of the present age or dispensation and the
ushering of another and more glorious (the Sabbatism),
that a multitude of the most eminent and learned men firmly hold to it. Indeed it would be almost universal, if all
could be persuaded that the predicted reign of the Messiah on earth is still
future. Dr. Breckenridge (Knowledge of God
Subjectively Considered, p. 668-9) only expresses the opinion of these, when he speaks of the Millennial period, introduced by the Second Advent, as a new dispensation, as
distinct and real as any preceding
dispensation, made requisite in order to fulfil the Scriptures. If we accept of the
Pre-Millennial Advent, the Pre-Millennial
resurrection of the saints, the
Scriptural idea of the day of Judgment
and the day of the Lord Jesus, the
personal reign of Jesus and saints,
we are inevitably forced to this position, which the Scriptures so abundantly sustain, seeing that a new period, new ordering, new dispensational arrangements, are a necessary sequence. This is
indorsed by the highest theological authorities, as seen e.g. in Rothe, Delitzsch, Aliberlen,
and others. (Comp. e.g. our quotation from Van Oosterzee, Proposition 133, Obs. 4, note 1)
The claims of Swedenborgians, Mormons,
Shakers, Spiritualism, etc., that a new
dispensation, the one predicted in behalf of the redemption of man, is
realised now in their several respective schemes of doctrine, etc., is set
aside by the simple and unanswerable fact, that the concomitants, the
accessories of such a dispensation, are lacking among them. The deliverance,
glory, etc., promised in connection with it are all wanting, and they are
just as much under the influence of a sin-cursed earth, having the same trials,
temptations, sorrows, tears, etc., as those who set up no such claims. All such
schemes are a perversion and belittling of the promises of God in Christ Jesus.
Dr. Kling in article Eschatology,
Herzogs Encylop., advocates a future incoming age or
dispensation, and refers to Rothe (Ethics)
and others, as presenting the same. Fausset
in his Com.
constantly keeps this in view as required by the general analogy. As an
illustration of his comments we give the following: On
Gal. 1: 4, he remarks: Greek, age; system or course of the
world, regarded from a religious point of view. The present age opposes the glory (v. 5) of God, and is under the authority of the evil one. The ages of ages (Greek, v. 5) are opposed
to the present evil age.
On Eph. 1:
10 he translates, Unto
the dispensation of the fulness of the times. While in the times are included those of the Gentiles and Jews
and Church, he specially refers the dispensation
to the times of restitution, the Millennial
Kingdom, the New Heavens and New Earth, because this period forms a
dispensation of the Divine Purpose in Redemption completed when the times allotted it have arrived. The student, of course, will not overlook the fact, as noticed by
various writers, that the times of restitution
indicates not merely one time but a series of times, and this succession of
times we find - as [Page 426] shown under
different Propositions
- fully portrayed in prophecy concerning the events introductory to, parallel
with, and following after the one thousand years. Even such writers as Hutton (Essays, vol. 1, p. 122), Eaton (Perm. of Christ), and others, consider the language of the Bible expressive of
future centuries on centuries indefinitely.
Pre-Millenarian commentators and writers, of course, lay great stress on the
still future age and ages following the Second Advent. Dr. Poor (Langes Com. 1 Cor., p. 349) expressly affirms that aion
(world) properly means an age, a distinct cycle
of years, and adds: The present age is that period
which, dating from the Fall, is to last until the
coming of Christ. At this point the future age will begin to
date, and this will be the age of redemption completed - the age of the
Messiahs Kingdom and Glory. And the expression for eternity is generally in the
plural - ages,
or ages upon ages, to signify the ceaseless progression of time, under which conception
eternity was ordinarily represented. We, however, prefer to date the present age from the establishment of the Ch. Church,
seeing, as the Scriptures teach, previous ages (as the Antediluvian, Mosaic
etc.) definitely existed and expired. Our view also corroborates Boothroyds
Version of Isa. 9: 6, the Father of the future age. Comp.
the Septuagent
Version, Cod. Alexd. (Father of the
coming age), Langes Com. Heb. 2: 5, and Coms. generally on Isa.
9: 6. To
the student this is an interesting point, confirmatory of the Messiahs
relation to the age and ages.
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To be continued, D.V.